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# Elijah - Number Six

Elija - Namba Abicel

Ten Tests

Tem apar

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Wan watye ka waco alama pa Eliya, ci kombedi wan tye ka tiyo ki lok me otime i Got Karamel ki Got Sainai me nyuto yore me temo ma med-ikome pi cuk pa Protestantism, ki bene yore me med-ikome me politik pi cuk pa Republicanism ma rwate ki cuk pa Protestantism.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Coc ma agiki onongo tye ka yubo i kom goyo wic i buk me Numbers boko apar adek ki apar angwen, ma nyutu ni tem apar ma agiki pi Israyel ma con inyim gubgi oko i Yei ma Mil. Lok me mukato eni rwate ki movimenti me cako i lok me mukato pa Millerite, ento bende rwate ki lok me mukato pa movimenti me agiki pa Lubanga. Tic pa anjel adek weng i buk me Revelation boko apar angwen otimon ki movimenti i cako ki movimenti i agiki.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Lacar ma rwate i yabo kwena pa lacar ma adek myero ocweco piny weng ki lamal pa iye. Tic ma ngolo piny weng kede teko ma pe gityeko neno con kiwaco con kany. Lwak me Advent me 1840-44 obedo neno ma lamal pa teko pa Lubanga; kwena pa lacar ma acel otyeko kelo ne i kabedo weng me misiyoni i piny weng, ci i piny mapat obedo tami madwong loyo me woro ma pe kinongo ne i piny mo keken coki ki Reformation me cawa apar abicel; ento gin man obiro loyo gi ki lwak ma tek i kite me nyiang agiki pa lacar ma adek.” Lweny Madwong, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

I tung lok me con pa dul ma ocake ki lok me con pa dul ma ogiko, wa nongo lok me con pa kanisa pa Laodicea. Malaika ma omiyo piny ler ki utukufu pa iye kityeko nyutu maber ni obedo dul, pe obedo kanisa.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> I kom Babulon, i kare ma kicwalo iye i lunyodo man, kikwayo ni: ‘Richo pa en orweny i polo, ki Lubanga oparo bal pa en.’ Revelation 18:5. Lapim me bal pa en opong tutwal, ki ogoro tye ka pye i iye. Ento Lubanga kombedi tye ki jo pa En i Babulon; ci mapwod pe bino limo me gono pa En, jo man ma adwogi myero kikwayo gi woko, pi pe gipango i richo pa en ki pe gigamo i gono pa en. Kono tic ma kiyubo ne ki malaika ma o aa ki polo, ma omiyo piny ler ki rwom pa en, ka ogoyo dwon ki teko madit, yaro richo pa Babulon. Kede kwede lok pa en ki winyo kwac ma waco ni: ‘Bi woko ki iye, jo na.’ Lok ma kikwayo man, ka kikub gi ki lok pa malaika ma adek, gi obedo lagonyo me agiki ma myero kimiyo bot jo me piny. The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Nabii weng yomo kacel, kede gi nyutu maber mapol “nino me agiki” loyo nyutu nino ma gin otyeko waco poropes iye. Me atir, malaika ma i Revelation apar aboro, ne, kede kombedi bene, kiyaro ne calo malaika ma i Revelation apar. Gin aryo gicayo piny ki dwong pa en ka obino piny. Sister White nyuto malaika me acel i kitabu Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> Yesu ocwalo lacar ma tek me obino i lobo ka ociko jo ma tye i lobo, wek gicere pi dwogo neno pa En ma aryo. Ka lacar oceto ki i wang Yesu i polo, ler ma tutwal ki kit ma maler ocako anyim pire. Ki waco an ni tic ma okwako en obedo me miyo lobo ler ki kitene, kede me ciko dano pi koko pa Lubanga ma tye ka bino. Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Lalaro ma i pot buk apar aboro me Fweny pa Yohana obino i piny ki malo i ceng 11 dwe me September, mwaka 2001. En kityeko nyutu ki calo ne ki lalaro ma obino i piny ki malo i ceng 11 dwe me August, mwaka 1840. I pot buk abicel me Buk me Aisaia, kinyutu Aisaia ot pa Lubanga i polo ki rwom pa Lubanga. I lok ma adek me pot buk abicel, kicimo ni lobo weng opong ki rwom pa Lubanga. Mano otime ka lalaro ma i pot buk apar aboro me Fweny pa Yohana obino i piny ki malo.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Kadong' bang' gin man, ne aneno malayika moro mapat owuoko ki polo, ki tye ki teko madit; piny ne olere ki duŋ pa en. Revelation 18:1.

Verse three of Isaiah six identifies the same history.

Coc me adek i chapta abicel me Isaya nyutu lok me con acel keken.

> 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 brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Sister White oketo neno pa Aisaia ikom ot me kare maleng kacel ki muvimenti me Nyutu me Yohana apar aboro.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they 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.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> Serafim ma i anyim kom opong atir ki luoro maleng ka gineno dwong pa Lubanga, pien pe keken, ka kare matidi, gi neno gi keken ki cwiny me yubu gi, onyo gi yeyi gi keken onyo acel ki acel. Yeyi gi ki dwonggi tye pi Rwot me Lwak, ma tye malo kede ma kigoyo malo, ki dwong pa rwato me law mamegi opongo Ka pa Lubanga. Ka gineno gin ma bino, ka piny weng bipongo ki dwong pa en, wor pa yeyi me loyo ogongo ki ngat acel bot acel i dwol ma lamal, “Maleng, maleng, maleng, en aye Rwot me Lwak.” Gi giporo cwiny weng me mi Lubanga dwong; kede i bot en, i wang kica pa en, pe gi mito gin mukene. I bedo ki cal pa en, i timo tic pa en kede i yeyi en, kwayo mamegi ma malo ducu odonyo weng.

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> Neno ma omiyo bot Yesaya nyutu kit pa jo pa Lubanga i cawa me agiki. Review and Herald, December 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Jaani i Apokarifu chapta apar, kacel ki i chapta apar aboro, ka acel ki Isaya i chapta abicel, kede bende ciko pa Sister White, gi keto cal weng magi ma nyuto ni lobo odoko ler ki duong’ pa Lubanga i kare acel keken i lok pa gin matime. Lobo weng oneno gin matime ma otum i ceng 11 me September, 2001. Lok pa kare ma donyo dok-dok pa Millerite movement ma otyeko i 1863, oketo cal pa lok ma otum ka malak ma twero ma dongo i Apokarifu chapta apar aboro obo piny, kacel ki lok ma rwate ki malak ma obo piny i Apokarifu chapta apar. Ka gin me acaki magi dong okete maber, wabic dwogo i kit me temo ma ki nyutu cal kwede i Numbers chapta apar angwen. Bang’ ka Moses owaco bot Lubanga pi jo maroko ma omero dwogo cen i Misiri ki kayo Joshua kacel ki Caleb ki kidi, Lubanga ocamo waco pa Moses.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Rwot owaco ni, ‘Aciweyo malube ki lok mameri; ento, atir atir, macalo an atye ka bedo, lobo weng obi opong ki pagi pa Rwot. Pien dano weng magi ma oneno pagi na kede aloka na ma atimo i Ijipita kede i pat me cawa, kede gitemo an kombedi kare apar, kede pe giwinyo dwon na; atir atir, gin pe bineno piny ma an oketo ceki bot kwaro gi, ka keken, ngat mo i gi ma gigoyo kuc na pe bineno ne. Ento lacoo na Kaleb, pien tipu mukene obedo ki en, kede olubo an maber tutwal, abi kelo ne i piny ma ocito iye; kede nyithinda pa en bibirwate.’ Numbers 14:20-24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Lok me gin matime ma kiyaro kany i Numbers apar angwen, obedo tem me agiki pi Isirayel ma con; ci pe gikwako tem man, omiyo, i mwaka 40 ma obino, gubitho i butu. Lok me gin matime man rwate piny ki Revelation apar aboro, pien kany Lubanga okobo woko ni, “ka adier ni Lubanga tye kwo, piny weng bino pome ki dwong pa Rwot.” Man obedo lok ma dite tutwal ma Lubanga oketo i rekod me gin matime; ki i timo mano, onyutu matek ni gin matime ma kiyaro i Numbers chapter 13 ki 14 gikwayo anyim bot tic madwong pa malaika me Revelation 18. Pien Revelation apar aboro obedo agiki pa otut pa Lubanga, acaki pa otut pa Lubanga bene kiyaro ne i tung lok ma watye ka pimo i buku me Numbers.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

I dwe 11 me Agosti, 1840, i cawa me tyeko pa lok pa janabi me Islam pa woe me aryo, jo me singruok ma ki yero con giteme ki lok pa Elija ma kombedi keken kimoko ni tye adier.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

I ceng 11 me September 2001, i kare me tyeko lok me poro pa Islam ikom peko me adek, jo laloc ma ki yero con ginyutu cako pa kwer pa jo tye ki kwo, pien lok pa Elija ma kombedi manok otyeko nyutu ni atir.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Lok pa Elijah i istori pa Millerite onongo kiketo iye i kit me kare me lamal. Lok pa Elijah i 11 me September, 2001 onongo kiketo iye i kit me dwogo pa istori. 11 me September, 2001 odwogo istori pa 11 me August, 1840, pien nino aryo eni ginyutu purok me lamal mo pa Islam, kede gin aryo bene gicoyo alama me bino piny pa malaika, ma Sister White owaco ni “pe obedo ngat ma piny loyo Yesu Kiristo.” Kadi pe Sister White owaco ni malaika pa Revelation apar aboro “onongo pe obedo ngat ma piny loyo Yesu Kiristo” macalo en otyeko waco pi malaika pa Revelation apar, ento malaika pa Revelation apar aboro omiyo piny obedo maleng ki “utukufu” pa “en”, kede Makwalo pa Bibil tye maler ni en utukufu pa Yesu Kiristo ma omiyo piny obedo maleng.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Gin me kwero ma omiyo tem pa jo Protestant i acaki obedo yub pa Millerite, ma gityeko nyutu kwede Elija. Gin me kwero ma kelo tem pa Seventh-day Adventism i agiki obedo yub pa Elija, ma gityeko nyutu kwede jo 144,000. Cal pa Elija tye ki piro mapol; ka bene tye nyutu Miller ki yub pa Millerite, bende tye nyutu jo 144,000.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> Mose i got me loko kit ne oneno ki oyaro loyo pa Cwistu i kom richo ki tho. En onyutu cal me jo ma bi aa ki i karo i dwogo kwo pa jo atir. Elija, ma ki owere i polo labongo oneno tho, onyutu cal me jo ma bi bedo tye kwo i piny i dwogo pa Cwistu marom aryo, ki jo ma 'bi loko kit, i kare manok, i rwaco me wang acel, i tarumbeta ma agiki;' ka 'man ma romo tho myero oketo kwo mape tho,' ki 'man ma romo gworo myero oketo pe romo gworo.' 1 Corinthians 15:51-53. Yesu ne ogwec ki lewic me polo, macalo kit ma en binen ka bino 'me cito marom aryo labongo richo pi woro.' Pien bino 'i dwong pa Wotne ki malaika maleng.' Hebrews 9:28; Mark 8:38. Waco pa Lalok Kwo bot jo ma gubedo lubo en dong otyeko time. I got, lobo pa dwong me bino onyutu i kit ma otino,—Cwistu Rwot, Mose cal me jo maleng ma odwogo i kwo, ki Elija cal me jo ma ki owere i polo.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Jo pa kite pa Lubanga ma pe kiyero gi, gin obedo mapol loyo calo apar bot aryo. Mapol kiwaco gi, ento manok kiyero gi. Bal me tem apar otuk i kom ka kicayo onyo kigamo ngec marac onyo ngec maber ikom Piny ma kimiyo kacik. Kumeno, lok me gin ma otime kany ma kiyaro nyutu ni winedi onyo kob i rwom me temo ma tye ka mede anyim otuk i kom yero yore aryo me tic ma tye ka yik ngec acel keken.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Jalwenyo apar aryo weng gi oneno Piny ma Lubanga ocimo, ento gikwanyo tam aryo mapat pat ikom ngo ma Piny en nyutu. Ngec acel onongo tye ki bwola pa dhano, ento ngec mukene onongo tye ki geno. Acel onongo oyaro mito me weko loro pa Lubanga ci dwogo i lwat pa Misri; ento ngec mukene onongo oyaro mito me geno i loro pa Lubanga ci wot anyim i Piny ma Lubanga ocimo.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

I i kit me dul pa Millerite, jo mapol gi yero dwogo i bwolo pa Babilon ka bedo nyakone; man obedo nyutu maber diceni megi me kwero ngec porofetik pa malaika ma acel. Jo Millerite ma tye adak i geno gi yero lubo ngec porofetik pa malaika ma acel, kadi bot bal ma oneno calo obedo i kwongo cwiny ma acel i spring pa 1844. Lok pa buk me Numbers nyutu ngec aryo ma pe romo ma ki dwogo ki jo apar aryo ma ki cwee me neno piny; gin yaro pim aryo ma pe romo pi ngec porofetik acel keken. I mwaka 1863, Adventism pa Laodicea pe oyiko ngec porofetik; gi okwero ngec porofetik ma con dong ki keto ne maber. I mwaka 1863, Adventism pa Laodicea odwogo ka oyiko kit me timo pa Bibul ma onongo tye ka cwalo tung' ki William Miller i tice megi weng. Jo ma okwero ngec porofetik kede gin ma gimito dwogo i bwolo gi yaro gi calo jo ma gicako kwanyo cikke i Numbers apar angwen, ma i agiki gi tho i buti.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Namba apar, ka ki tamo ne calo simbolo, calo ki simbolo weng, tye ki ngec mapol. Ngec me simbolo myero kinongo ki kontek me but me lok ma tye iye. “Apar” calo simbolo romo nyutu goyo piny. En romo nyutu tem. En romo nyutu rwom me apar pa rwodi me Yurop, kabila me tung bor pa Isirayel, kacel ki Dul me Kacel me Piny. I Kanisa me Smyrna, jo pa Lubanga gubed tye ki peko pi nino apar.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Pe i luor gin ma ibino lwenyo: nen, Setani obi cwal jo mo botu i jele, wek un iteme; ubino bedo ki peko pi nino apar: bed ki geno paka i tho, eka an abi mii in taji me kwo. Revelation 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Jo me gin mukato gityeko nyutu lanyoo ma Diocletian otimo i gin mukato pa Smyrna, pi ni obedo lanyoo ma tek loyo weng i gin mukato pa Smyrna, ki onongo omako higni apar. Jo me gin mukato mukene gityeko nyutu lanyoo apar mapat pat i gin mukato pa Smyrna. Ka keken, gin otime ki Roma ma Impaaya, ma ii Daniel chapta abicel kiketo nyutu gi tung apar. Rwot apar meno gin rwot, ma kiketo gonyo gi Ahab ma otimo ceno ki Papasi, ki obedo gitic me lanyoo ma Papasi otyeko tic kwede me tyeko obaro jo mapol i kare me Dark Ages. “Apar” nyutu twero pa lobo ma tyeko lanyoo pi Yesebel. I Daniel chapta acel “apar” nyutu kare me temo.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Tem wa, lutic mamegi, apenyo in, pi nino apar; ki wek gimi wa otigo me chamo, ki pi me nywero. Eka wek oneno wang wa i nyim in, kacel ki wang lutino ma gicamo bam me nyuka pa rwot; ki kama in ineno, itim ki lutic mamegi. En aye oyemo ki gi i kom gin man, omiyo otemogi pi nino apar. I agiki me nino apar, wanggi oneno maber loyo, kede gityeko bedo romo i ringo, loyo lutino weng ma gicamo bam me nyuka pa rwot. Daniel 1:12-15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

I Numbers 14, Isirayel ma con otyeko keco cwiny pa Lubanga kare apar, ma tye ka nyutu tem apar ma otime i tokom me cawa.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Ento, ka an obedo ngima, piny weng bipongo ki kit ma lamal pa Rwot. Pien jo weng magi ma gineno kit na ma lamal, ki tim na ma lamal ma atimo i Ijipita ki i agungu, ki gitemo an kombedi i kare apar magi, ki pe giobed dwon na. Numbers 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Ka ibedo ni iyeny i Intanet me nongo poyo pa ngec ikom ngo ma dwoko wi Rwot ma keken gityeko rwate kwede tem abongwen onyo tem ma pe olare, kobot ki ogwoko woko i Red Sea dok i tem me apar, ibinongo ni tye iyore manok ikom ngo pa bal me Isirayel ma con ma omyero gicoyo calo acel ikin gin tem apar. Atyeko waco ni ogwoko woko i Red Sea, ma gicimo rwate kwede 22 October, 1844, en aye cako pa tem apar; ka kamano, en aye kabedo me cako coyo tem ma obedo ki 1844 dok i 1863. Tye yore me temo ma otime med med, ma ocako i 1798 ka buk pa Daniel giyweyo woko ki gonyo; yore meno ocako yiko mukato pa ngec pa lacar acel ki pa lacar aryo, ma otyeko kato woko i ikabo pa lacar adek i 22 October, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> I Minneapolis, Lubanga omiyo jo pa En adiera ma rwate tutwal, ma kinyiso i yore manyen. Ler ma aa ki polo man gi moko ogamo ne ki wii matek weng, calo ma Yahudi onongo ginyiso ka gubalo Kristo; kacel ki man, nono obedo lok mapol ikom bedo bot ‘alama me kare con’. Ento tye nyutu ni pe gineno ngo ma ‘alama me kare con’ en gin. Tye nyutu, ki tye tiend lok aa ki Lok pa Lubanga ma orwate i cwiny; ento wii pa dano onongo kicungo gi, ki kigedo donyo pa ler, pien gi kimego ni en bal ma peko me kwalo ‘alama me kare con’, kadi pe onongo tye ka ginyiko cing moro keken me ‘alama me kare con’; ento paro pa gi onongo ocol ikom ngo ma obedo ‘alama me kare con’.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> "Tyeko cawa me 1844 obedo kare me gin madit tutwal, ma oyabo i wang wa ma owil yweyo Ka Maleng ma tye katime i Polo, ki ma tye ki cing tutwal pi jo pa Lubanga i piny, ki kwena pa malaika me acel ki me aryo, ki pa me adek, ma meyo cal ma kicoyo iye ni, 'Cik pa Lubanga ki geno pa Yesu.' I iye kwena man, alama acel obedo Ot pa Lubanga, ma kineno ne i Polo ki jo pa En ma mito adwogi, kede Sanduku ma okongo Cik pa Lubanga. Lero pa Sabat me Cik me angwen ocwalo cing ma podit me lero i yore pa jo gobo Cik pa Lubanga. Gin me ni jo marac pe gitye ki kwo ma pe kato obedo alama me con. Pe atwero dwogo i wii gin mukene mo ma twero dok i nying pa alama me con. Lok ducu man me waco pi loko alama me con, gin keken obedo gin ma i paro keken." The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

I ceng 22 me October, 1844, malaika ma adek obino ki kwena i lwete ne.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> Ka tic pa Yesu otyeko i kabedo maleng, kede odonyo i kabedo ma maleng loyo weng, kede obedo anyim sanduku ma tye ki cik pa Lubanga iye, bene ocwalo malaika mukene ma tye ki teko madwong ki kwena me adek bot lobo. Papar okete i cing pa malaika, kede ka obito i piny ki teko ki lamal, owaco ngec me ciko ma kelo lworo madwong, ki lok me gedo marac loyo weng ma obino bot dano kare mo keken. Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

I October 22, 1844, malaika acel obino piny kede rul me cal i lwete, ma jo pa Lubanga myero gicham ne. Lok me pwony ma kityeko nyutu calo “landmarks” meno, myero gicham gi onyo gikwanyo gi, pe gicham. Ka malaika me adek obino kede rul me cal i lwete, kwena ma i iye me rul onyutu ada me temo abicel acel. Tem abicel acel meno kinyutu gi obedo: “woto pa kare,” ma onyutu porofesi me higni 2300; “piro me kot,” ma kinyutu calo “kwero pa Ka Maleng”; kwena me malaika adek; “Cik pa Lubanga”; “Sabat”; kacel ki “kit pa jo ma otho,” ma kinyutu calo “pe kwo ma pe otho pa cwinya.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Ada abicel acel meno, cing cing, gitye ki ribere kene; ento kityeko anyuto gi pire kene calo alama me yo. Dano mogo romo pe mito medo okato pa kare i rwom man; ento cing cing dano mapol okwero ada ni 22 i Oktoba, 1844, obedo opong maber pa lok pa nyutu. Gikayo i temo meno, ma cing cing ogengo gi ki lwenyo kwede i temo ma bino anyim. Yo me temo pa Lubanga kityeko tero pire kene ni obedo yo me woto anyim mot mot, ma mito ni myero iloyo temo ma kigi mii con, mapwod pe itwero bedo kwede i temo ma bino anyim.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> Ka wa cako nyutu ler i kom lapeny pa Sabiti, pe wa nongo paro ma yaro maber ki kakare pi kwena pa malaika me adek ma i Nyutu pa Yohana 14:9-12. Ka wa bino i anyim jo me waco adwogi wa, wa waco kore ni wot madwong me Dwogo pa Kristo maromo aryo obedo pa Lubanga, ni kwena ma acel ki ma aryo dong owuoko, ki ni ma adek myero kimii. Wa neno ni kwena ma adek ocweyo kwede lok man: ‘Kany tye pire tek pa jo ma maleng; kany tye jo ma gwoko cikke pa Lubanga, ki geno pa Yesu.’ Kacel, macalo kit ma wa neno kombedi, wa neno maber ni lok pa poropesi magi nyuto dwogo me Sabiti; ento pi ngo ma lamo pa lamit ma ki poko i kwena obedo, onyo ngo ma cal pa lamit ki tigi pa lamit obedo, pe wa tye ki tam ma yaro kakare.

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> Lubanga, ki Tipu Maleng pa En, omiyo lamac obed i bot latic pa En, ki lok man oyabe mos mos i wicgi. Onwongo mito yaro mapol tutwal ki kero ma ki luoro me yenyo ne woko, kany ka kany. Ki kero, ki luoro, ki tic ma pe ocung, omiyo tic omede anyim paka i kare ma gin atir madong me kwena wa — ma obedo pore, orwate, ki opong-weng maber — kimiyo bot piny.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> Atyeko waco ikom larena kwede Elder Bates. An oneno ni obedo ngat me Kristo matir adwong, ma tye ki kica maber ki dwaro maber. Ogwoko an atir atir calo ni an obedo otino pa en keken. Cawa me acel ma onongo owinyo an ka waco, onyuto dwaro madwong tutwal. Piny ka an ocweyo waco, en oolo malo owaco ni: ‘An obedo Thomas ma atam geno. Pe ageno i neno me cing. Ento ka an romo geno ni lok ma nyaminwa otyeko waco kombedi i odiyo obedo dwon pa Lubanga bot wa keken, abedo ngat ma yom tutwal loyo dano weng ma tye kwo. Cwinya opoto madwong. Ageno ni ngat ma owaco en tye ki adwogi, ento pe atwero yabo kit ma gi nyutone jami ma lamal ma otyeko waco bot wa.’

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Dwe manok piny wede na, an, kwede laco na, adonyo i Konferens i Topsham, Maine, ma Ladit Bates obedo kany. En i kare eno, pe ne gene weng ni visen na obedo pa Lubanga. Konferens eno obedo kare ma oywoyo cwinya tutwal. Laro pa Lubanga obuto an; an ogumo i visen me madwong pa Lubanga, kacel, pi kare me acel oneno pulanet mukene. Piny ka adwogo ki visen, apaco gin ma oneno. Ci Ladit B. openyo ka abedo apwonyo i ngec pa polo. Ami bot en ni pe apongo keken ni con acel awangeyo i ngec pa polo. En owaco ni, ‘Man obedo pa Lubanga.’ Pe con acel an oneno en macalo man ki oyot ki mor. Wiye otwere ki ler pa polo, kacel okwayo kanisa ki twero.” Testimonies, Tome 1, 78-80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Ada ni, tem me tamiya weng magi gibalo kacel, ento gin bene teme ma ki twero galo-gi woko me bedo keken, ki yaro-gi piny piny bot lacot pa Lubanga. Tye kanisa mapol ma gubedo ka gwoko Sabat me nino abicel acel, ento gikwero lok pa malaiika adek. Gikwero ada ni yubo ocako i 22 me October, 1844, ento pud gubedo ka gwoko Sabat. Tem me tamiya magi gibalo kacel, ento ginyutu teme abicel ma mapire tek.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Macalo kityeko yaro con i kit Joseph Bates, kapiten me yot ma onongo rwate tutwal i pwony me kio ki jami me polo, en ogamo Laro me Nyutu ma con otyeko weko. I dwe Dicemeba me 1844, Ellen White onwako neno me acel, ci tem me abiro obino i duli.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> Bibilia myero obedo lanyuto mamegi. Kwan maber en ki Tesimoni ma Lubanga omiyo; pien pe gitye ka lwenyo kwede Lok pa Lubanga i kare mo keken. Ka Tesimoni pe gicako waco kaka Lok pa Lubanga, juki gi. Kirisito ki Belial pe gubedo gin acel. Selected Messages, buk ma adek, pot 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Piny cawa manok me 'Great Disappointment', Sister White ogonyo kacoc acel ma nyuto ni Kirisito oweko Kabedo Maleng, odonyo i Kabedo Maleng ma loyo weng i dwe October 22, 1844. En ogamo kacoc eno bot "jo maleng weng."

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> Ageno ni Gunda Maleng, ma kibiloro i agiki pa cengi 2300, obedo Hekalu pa Jerusalema Manyen, ma Kristu obedo latic iye. Rwot oneya i neno, ma okato loyo higa acel, ni Brother Crosier obedo ki lero madiera ikom loro pa Gunda Maleng, &c; kede ni, en aye dwaro pa en, ni Brother C. ocoyo con ma omiyo wa i Day-Star, Extra, February 7, 1846. Atye ka paro ni Rwot omiyo an twero weng, me akubo jo maleng weng bot Extra meno. A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

En ogamo nyutu me Crosier ikom kit ma Kiristo odonyo i Ka Maler Madit Loyo, ento coc onongo tye ki doktirin mapol ma obale, kacel ki yabo pa Protestantisimu ma ogolo woko ni ‘daily’ i Buk pa Daniel tyeko nyutu tic pa Kiristo. Eka en ocoyo lok me wangeyo, ma en onongo ocwalo piny i 1850, ci lacen oketo iye i buku ma ki yaro Early Writings. Kany en oyaro maber ni “jo ma ogoyo dwon me cawa me kwero gi oneno maber ikom ‘daily’.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> Enoca aneno i kit ma rwom kwede ‘daily’ (Daniel 8:12) ni lok me ‘sacrifice’ o mede ki ngec me dano, pe obedo pa coc, ki ni Rwot omiyo tam ma kakare i iye bot jo ma gicoyo kwena me cawa me ‘judgment’. Ka rwate ne tye, mapwod pe otyeko 1844, jo mapol atata ne gidong rwate i tam ma kakare me ‘daily’; ento ki 1844 con, i mukeke ma otime, tam mukene gityeko gicako, ki ‘darkness’ ki ‘confusion’ owuoyo. Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Kom me "the daily" i buk Daniel obedo cal pa dwogo pa Adventism i yore me tic pa Protestantism ma ojuko adwogi i cawa me acaki pa cente abicel; kede kombedi, neno ma atir me Jo‑Millerite ikom "the daily" kityeko kwanyo woko ki lamedo me tam me Lubanga pa Adventism. Kikwanyo ne woko, kadi Sister White otyeko nyutu piny keken ni Jo‑Millerite obedo atir i nyutu "the daily" calo teko me Setani pa paganism. Gi okwanyo adwogi me "the daily", pe keken i cane ki yubo ma Laro Maleng omiyo iye ni neno pa Jo‑Millerite en atir, ento bene i cane piny keken ki nyutu ma owang'o piny keken pa iye ni doktrin marac ma kwano ni "the daily" nyutu tic pa Kiristo i Ka Maleng, ma kicwalo ne ki "Lakica ma kikwero gi woko ki Polo!"

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> Kede obedo Brother Daniells, ma i pac pa en adui ne tye ka kitimo; kede malaika ma gikwanyo woko ki i polo ne gitye ka kitimo i pac pa in ki i pac pa Elder Prescott.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Yweyo pa en ikom gin ma Adventism kombedi tye katico kwede calo acel i 'dishes of fables' megi obedo matek pire tek, pien Daniells ki Prescott ogamo cal me teko pa Setani (paganism) ci ogiketo cal ma eni i tic pa Kristo i Ka Maleng. Man omiyo tem me yubu obedo aboro.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Tem me abongwen i lok me kare ma gonyo i mwaka 1863 obedo cweyo tabla me aryo pa Habakkuk i 1850. Chaat ma pionia me 1843 onongo kecweyo i 1842, ci gi luongo ne ‘chaat me 1843’ keken, pien onongo owaco ni Kristo obino dwogo i 1843. Cik me cweyo tabla me aryo pa Habakkuk onwongo omiyo Sista White i 1850. Cweyo tabla aryo pa Habakkuk ociyo rwom bot lok me kare pa malaika me acel ki me aryo kwede lok me kare pa malaika me adek. I biyografi ma grandson pa en ocoyo ikom kwo gi tic pa en, omiyo lok ma laceny ikom gin matime ma kelo i cweyo chaat me 1850. Omiyo man kun yero lok ma rwate pa Sista White, ci omedo komentar pa iye i lok ma laceny.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> Ka wan odwogo i gang pa Brother Nichols, Rwot omiyo an neno, kede onyutu an ni adiera myero obed pyeŋ i tabelo, ci obino miyo jo mapol yero adiera ki ngec pa malaika ma adek, kede aryo ma con obed pyeŋ i tabelo.-Barua 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> I neno man bene nyutone ni gin ma bino miyo James White teko i cwiny me mede ka goyo coc:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> An bende neno ni obedo tek tutwal ni pepa myero kiyabo, macalo tek ma jo ma kimiyo myero wot; pien jo ma kimiyo mito pepa me kelo kwede, ma tye ki lok me atir ma kombedi, me keto i cing pa jo ma winyo, ci atir pe bido woto woko ki i wii. Kede ni pepa biwot i kabedo ma jo ma kimiyo pe romo wot.-Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> Tic me cal manyen ocake tutwal, ki kigolo boro me waco bot owot wa icobo iye i namba pa Present Truth ma James okelo woko i dwe ma malubo:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> Map. Map me yore me kare pa neno ma Daniel ki John noneno, ma kiketo me nyutu maber terang atir me kombedi, kombedi kitye ka coyo ne i lithograph i cing pa Owad wa i Kristo, Otis Nichols, me Dorchester, Massachusetts. Jo ma gipwonya atir me kombedi, en bikonyo gi madwong kwede. Lok mukene ikom map man bimiyo anyim.-Present Truth, November, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> I agiki pa January, 1851, mapu eno otye ki rwate, kede kityeko waco ni bicato ne ki $2. James White ocwiny opor tutwal kwede, omiyo ne nono bot ‘gi ma Lubanga okwaco gi me miyo kwena pa malayika me adek’ (Review and Herald, January, 1851). Miyo cente me kony madwong mogo o konyo me kobo rwate pa yaro ne. Arthur White, Ellen G. White: The Early Years, volume 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Ka waco ikom cal pa 1843, Dako White oketo i coc ni en dong obedo ma Lubanga otero.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.” Review and Herald, November 1, 1850.

> Rwot onyuto an ni lwete pa Iye onongo otero cal me 1843, ki ni but mo keken iyie pe myero kiloko; ni namba ne obedo calo ma En mito gi. Lwete pa Iye onongo tye i wi cal me 1843, ki okano bal ma tye i namba mogo, ma omiyo pe ngat mo keken romo neno ne, nyaka lwete pa Iye ogolo woko. Review and Herald, November 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Ka ocoyo laler ma kiromo kwede cik me yubo cal mukene i 1850, en omiyo yaro acel acel pa Lubanga pi cal me 1850, macalo yaro ma kimiyo pi cal me 1843, kun bene onyutu ni cal mukene ma gutye ki yubo con pe obedo maber i wang Rwot. Cik me yubo cal manyen kiketo pire kacel ki cik me goyo buk manyen.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> An oneno ni tic me yubo chaati obedo marac pire kene. Ocako ki Odogi Rhodes, ki Odogi Case olubo ne. Cente kede jami me tic otyeko golo i yubo chaati ki coyo cal ma pe rwate, ma cwiny pe mitgi, me yaro malaika ki Yesu ma tye ki dwong madit. Gin macalo eni, an oneno ni pe tye ma Lubanga mito. An oneno ni Lubanga obedo iye i yabo pa chaati ma Odogi Nichols oyabo. An oneno ni i Bibul tye aworo pa chaati man; ci ka chaati man kicayo ne pi jo Lubanga, ka opore pi acel, opore pi mukene; ki ka dano acel mito chaati manyen ma kicoyo i rwom madit, jo ducu mito ne kamano keken.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> Aneno ni iye i Brother Case tye kit cwiny ma pe tye kuc, ma pe opong, ma pe akwayi; kit cwiny man omiyo omaro cati mukene. Aneno ni cati ma kigoyo rangi iye magi okelo kit marac bot jo ot pa Lubanga. Omiyo liel me yubu ma piw-piw, ma pe rwate, obed i mitingi.

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> Aneno ni kit cal ma Lubanga ociko ogoyo paro maber, kata pe ki yaro. Itye gin mo ma maler, ma maleng, ki ma me polo i tito pa malaika i kit cal. Paro, calo pe gineno maber, okwanyo bot Lubanga ki i polo. Ento kit cal mapat ma gityeko cako gikwero paro, ki gimi paro bedo mapol i lobo loyo i polo. Pica ma tito malaika neno mapol calo jogi marac loyo jo me polo. Aneno ni kit cal gin ocuno pi ceng ki sabiiti paro pa Brother Case, ka myero obedo tye ka yeny ngec me polo bot Lubanga, ki myero obedo tye ka medo i ngwono pa Lamo Maleng, ki i ngec me adwogi.

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> Aneno ni ka cente ma gubalo nono i cweyo cal me yaro, onongo giki keto pi nyuto ada maler i wang walami, ki cwalo buk matino, kede jami mapatpat, onongo obedo otimo ber madwong ki ogwoko cwinye. Aneno ni tic me cweyo cal me yaro opore macalo twot. Manuscript Releases, number 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

En owaco terang ni, “Lubanga obedo i timo tabul me cal [1850] ma Ladit Nichols otimo,” kede ni tye “poropesii [Habakkuk abicel] pi tabul man i Bibul.” En bene onyutu ni “tabul me cal” [mapol; 1843 ki 1850] ma Lubanga ociko ni gitim, gikayo pwec maber, kadi pe tye yaro. Habakkuk abicel ociko jo Millerite ni gitim gin ma oneno obed terang i tabul (mapol), wek ngat mo keken ma kwano tabul aryo romo woto i yo ki i yo i Lok pa Lubanga. Tabul me cal ma Lubanga omiyo pe ne mito yaro mukene mo, macalo kit ma onongo obedo ki tabul me cal ma Uriah Smith otimo i 1863 ma en obedo nyon marac.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Lubanga odwoko an, owaco ni, “Go coc me neno, ki imiyo obed maler i lepa, wek ngat ma kwano ocito.” Habakkuk 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Tem me namba apar obedo gin ma coc man tye ka cwako iye. Ki tem apar ma Mose oyaro i Numbers, dul me 14, lamogi me Leb Hebru kacel ki teolojian mapat gicweyo tam mapat-pat me poyo neno ni gin mene i gin matime, aa ki war i Red Sea nyaka i bwolo me lacoo apar, romo nyutu tem meno. Bwolo ma i lok me mukato man kelo yore mapat me yero, ento en atir ni tem me namba apar omako cako me higa 40 me tho ma poro-poro i cogo me lobo, nyaka jo weng ma obedo bwolo, gin jo ma ocake i higa ma gikero kwede pi tije-gi, githo woko.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Macalo kamano, jo mo romo kubo yera ma an otyeko yero pa tem apar man me pwonye, pien romo bedo ki lok mapat-pat ma nen calo ber maloyo gin ma an acwalo anyim kany. Kadi kamano, tem ma apar, ma en me agiki, tye pore calo dwoko wii pa jo apar mane odonyo me neno piny. En obedo kwero me kare 7 me Leviticus 26. Tye adwogi mapat-pat pa lanen me moko atir ngiyo man.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

I coc ma bino anyim, wa bi cako nyutu minyutu me lanen ma mako ki rwatte nyutu ni kare abiro pa Levitiko 26 obedo pe otum ma namba apar ki ma agiki pa Adventism me Laodicea.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> Ka teko pa Lubanga yaro ni ngo en ada, ada eno myero obed kare ducu calo ada. Tam ma bino lacen, ma tero tung ki leco ma Lubanga omiyo, pe myero ywayo. Dano binyete kede yubu me Makwalo Maleng, ma botgi obedo ada, ento pe ada. Ada pi cawa man, Lubanga omiyowa me bedo kite pa yie wa. En keken omiiwa ngec me ngo ma ada. Ngat acel binyete, kadong acel mukene, kede leco manyen ma tero tung ki leco ma Lubanga omiyo kun nyuto pa Roho Maleng pa En.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> Dano manok dong pe githo, ma gikato i tem ma gityeko nongo i kare me tero ada man. Lubanga, ki kica, ogwoko ngimagi, pi gidwogo dwogo tem ma gikato kwede, nyaka kare me tho gi; macalo ni Joon, Apwostol, otime nyaka kare me tho ne. Kede, gi ma giloyo anyut ma gilwo i tho, myero giwaco ki kudwogo coyo gin ma gicoyo. Kimiyo an cik ni, kaka mano, dwon gi myero owinye. Gi myero gimiyo lamiang pa gi pi ngo ma yubu ada pi kare man.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> Pe wa myero cwako lok pa ngat ma bino ki kwena ma ogonyo kite ma pire tek i geno wa. Gin cwal kacel Coc pa Lubanga mapol-pol, ki cetogi me nyutu i tung i par-par ma gin ogamo. Man otime dok dok i mwaka apar abic ma otyeko. Kadi bene Coc pa Lubanga obedo Lok pa Lubanga, ma myero wero gi, ento kit ma gi tiyo kwede, ka kit man omiyo oporo acel okwanyo woko ki i dul me ocake ma Lubanga ogwoko pi mwaka apar abic man, obedo bal madit. Ngat ma timo kit ma gitiyo kwede macalo man pe ngeyo nyutu ma pire tek pa Tipu Maleng ma omiyo lok pa kare mukato ma obino bot jo Lubanga twero ki teko. Selected Messages, book 1, 161.

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