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

Buk me Yoel kede Kanisa me Seventh-day Adventist me Laodikea - Namba 9

Number Nine

Namba Abongwen

Author

Jeff Pippenger

Published

December 11, 2025

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I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Atyeko donyo i kare man i cako me Buk pa Joel, me yubo macokcok gin manok ki i coc aboro ma acaki, ci anyutu ngo ma wa myero paro ni Buk pa Joel biro miyo wa kombedi ka wamako kwede ki tutwal maloyo; ci dong, kadi obedo kamano, ngo ma en tye ki kom lweny pa Raphia ki Panium ma kiwaco i Daniel 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Wan waketo wii matek i “wer pa pur pa zabibu”, pien “experience” kiyero kwede “wer” ki kit pa lanen. Acel i kit ma gitye kwede 144,000, ka gitye ka wero wer pa Moses ki pa Lamb, en aye kacel keken kit pa John me yero “wer pa pur pa zabibu” pa Isaya. Laneni madit ducu cako bukgi ki waco marac ikom Israel pi gikwero wii, onyo itwero waco ni laneni madit ducu cok keken gicako wero “wer pa pur pa zabibu.” Awaco matek ni “wer pa pur pa zabibu” pa Joel i chapta acel obedo acel i nyutu ma pire tek ikom “wer pa pur pa zabibu.” Pe atwero waco adier ka an obedo atir onyo pe, ento pingo ma omiyo atye ki tam man en aye kub me lanen ma kiyero gi cal i buk pa Joel nen calo lakile, onyo romo bedo okang pi rwate mapol. Waco pa Joel pe keken rwato gi rek mukene ma rwatte, ento nen calo oketo pot pa amia, paka tutwal ki cal me pur pa zabibu ma kigengo woko i chapta acel, ki chapta aryo ma nyutu kare me “image of the beast” me temo i United States kacel ki kare me “image of the beast” me temo pi piny weng. Kede weng kiketo iye kit pa pur pa zabibu, ki pur pa zabibu pe obedo pur ma tye ngima ka pe obino koth.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Wa bene wa keto piri i kom kare me janabi ma ki yaro kwede cal me “how long?” A paro ni myero apwonyo wa dok ikom cik ma dong ki keto con ikom “how long,” me miyo piri i kom “capstone” ma con obedo, ki kombedi obedo bene “foundation” ki “corner stone.” Yubo me agiki ma opong ducu pa lok me “Midnight Cry” ma tye katime kombedi, en “capstone.” I kom “foundations,” “capstone” eni en “Miller’s jewels” ma tye lumenyo loyo con ki dogo apar.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

I kom ‘tic pa Lubanga ma lamal’, kidi me agiki obedo kare ma jo pa En loko kikome ki kabedo me Laodicea dok i kabedo me Philadelphia; kede en aye kare ma jo meno bedo aboro, ma o aa ki i abiro; kede kare ma gi loko ki kanisa me lweny dok i kanisa ma oyere. Lok man en aye kidi me agiki. Lok man bolo ka jo pa Lubanga winyo kede neno kwena me ‘kidi me agiki’, kede obedo lamal i wanggi. Kwena me ‘kidi me agiki’ aye agiki, pien kelo rwate ada weng ma kiloro gi alama me ‘kidi me agiki’. Kwena me ‘Seven Times’ ne obedo kidi me tungo pa Miller, kede ne myero obedo kidi me agiki pa jo Millerite. Pentecost ne obedo kidi me agiki pa kare me Pentecostal, macalo ‘Midnight Cry’ ne obedo kidi me agiki pa yore pa jo Millerite me malaika me acel ki me aryo.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Calo agiki madit, onyo kidi me wii, me kare me mwaka 46 ma Kiristo onongo tye ka yubo ot pa Millerite pa malaika acel ki malaika aryo, kidi me wii maa onongo myero dok obed kidi me dul pi tic pa Kiristo me yubo ot pa jo 144,000. Kidi me dul en kiceto i 1844 calo ler me lumo yo bot polo, kacel ki man jo pa Lubanga i agiki me lobo myero gidok cen i ‘yo macon’ me nongo ywec. Ka gin dok cen i mukato me acaki pa Millerite, gibedo nonge ni kwena pa ‘Midnight Cry’ en aye agiki me mukato me dul. ‘Midnight Cry’ onongo en nyutu pa cwalo mapol pa Tipu Maleng. Ka tipu dok cen i ‘yo macon’ kadi nonge ‘ler maber’ ma kiceto i acaki, onyo i kabedo me dul pa yo, en nonge ‘Midnight Cry’, ma Jeremia tito calo ‘ywec’.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Onongo gibedo ki ler maber ma kityeko keto i potgi i acaki pa yo, ma malak owaco bot an ni en ‘dwon me i tung cawa.’ Ler man otyeko lero yo weng, kede omiyo ler pi tyenegi, pi pe gibiro kweco.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Ka giketo wanggi pire tek i Yesu ma tye i anyimgi, ma olakogi i paco, gin obedo ki gwoko maber. Ento con con, moko odan, ki waco ni paco obedo ma bor tutwal, ki gigeno ni con dong gidentye otyeko donyo iye. Dong Yesu oyeyo cwinygi, ki yaro lwete tung cam ma ler maler; ki lwete ne obino ler ma ogoyo i wi dul pa Advent, gin ogemo, 'Haleluya!' Mukene, i ka pe ki paro maber, gikano ler ma tye i dwogi gi, ka waco ni pe obedo Lubanga ma olakogi bor tutwal man. Ler ma tye i dwogi gi owil woko, ojuko tunggi i otum tum ma opong, gi omokmok, gi pe dong oneno rek ki Yesu, gi ocwoko ki yoo woko, gi oboto piny i lobo mapiny ma otum tum ki marac. Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Kidi me wi pa histori pa Millerite obedo kidi me boke pi histori pa 144,000. Ki cako pa lakar adek i 1798 nyaka kare ma Kaniisa ma Loyo kiyubo i tyeko me yweyo ot me maleng i kare pa Cik me Sande, yo obedo lela ki kwena pa Kwac me Otum, pien tito en ma kwako Adventism, ki kit ma Lubanga yubo jo me nyutu maber tutwal ruk pa En, ka kare me tem pi jo piny dong otiek i pire tek pa Cik me Sande.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

I yoo, Yesu tye ka tero, ki dong mede ka miyo ler i yoo kun yeto malo cing pa En ma tung acam ma duŋ. Eka tye ler madwong i acaki me yoo, ki ler madwong ma tero bot agiki me yoo. Yesu, calo Alfa ki Omega, nyuto agiki ki acaki; ci ler ma i acaki ki i agiki me yoo en ngec pa Kwoo me Otum.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malaika ma acel obino i mwaka 1798, ci owaco ni sa me hukumu pa En dong obino, kun owaco ni, "... sa me hukumu pa En obino." Sa me hukumu obino i mwaka 1798, ci ka con obicako, lonyo me Kristo ki nyako me lonyo manyen—ma en Philadelphian Millerite Adventism—obicako. Kristo myero olonyo i 22 me Okutoba, 1844, ci ki i 1798 nyo i 1844 nyako me lonyo kicweyo obed oteki. Nyako me lonyo obedo Philadelphian, pien pe tye kobo mo i wi nyako me lonyo pa Kristo, pien ocweyo kene obed oteki—en ma maleng. Waco me hukumu en aye waco me lonyo ma ocako i 1798 ma otyeko i 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Ler me tung ki ler me agiki pi muvimen me Millerite obedo lok ma nyutu lonyo, en aye lok me Ywayo me Otum Cawa. Ywayo me Otum Cawa obedo tung ki agiki i gin mukato pa malaika ma acel ki ma aryo, kacel ki gin mukato pa Millerite; agiki pa gin mukato pa Millerite en aye kidi me tung pa gin mukato pa jo 144,000, dok bene obedo kidi me agiki. Yubo Ka Maleng opong agiki ka kiketo kidi me agiki i wi, ki tic me keto kidi ma agiki ma 'rweny' eno ocako i July 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Tye ki ceko mapol me profeti ma gibidoko kidi me wi; ento kidi me wi bende tye calo agiki me kwena. Pentekoti ne obedo kidi me wi pa kwena me kare me Pentekoti, kam calo lacar me “mabicel aryo” ma obino ki pɛn pa Hiram Edson i 1856, ne kiweyo pi obed kidi me wi pa kwena pa Miller, pien ada me lar ma acel ma Miller omanyo en “mabicel aryo.” I 1856, kwanyo woko lacar manyen pa ada me kidi me wi ne obedo calo yero tho i lem pa Laodicea, calo kit ma Israeli me con otyeko timo pi higa angwen apar. Man nyutu ni July pa 2023 obedo calo 1856, tung me loko ki Philadelphia dok i Laodicea i histori pa Millerite, kede lodwogo ki Laodicea dok i Philadelphia i histori pa 144,000. Kirisito pe onongo omako nyako mape maleng i 1844, pien en onongo obedo pa Philadelphia, kede en obimako nyare ma aa ki Philadelphia i kare me cik me Sande. Ento mok cako, myero oyiko pire keken oyete. Itye oyete?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Pe ulwor, lambu matidi; pien Won pa wun ohero maber miyo wun piny pa Rwot. Luka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

I ceng 22 me October, 1844, Rwot oketo nyako me nywaro ma otyeko keto maber, me lubo En i gin matime pa malaika me adek, ki jami weng ma malaika me adek nyutu; ento i 1863, gin matime pa malaika me adek ogwede i cogo pa Laodicea. Gin matime pa 1844 dok i 1863 nyutu kare pa malaika me adek, kede mano nyutu cal pa nyeko maleng ma pe ngwec i kare me keto lanyut pa 144,000. Nyeko maleng obedo gono ki yuyo, ma gitye ka kwanyo gi ki lok ma gityo calo malaika—pi en malaika aye timo tic me kwanyo.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> Kare an oneno Malaika ma adék. Malaika ma obedo ki an owaco ni, “Ticne ogoro cwiny. Tic ma kicwalo pire time ogoro cwiny matut. En aye malaika ma bi yero ngano ki i bot yang marac, ci obi keto cing, onyo obi bongo, ngano pi odii me polo. Gin eni myero omako cwiny weng, gi neno weng.” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ngec pa lacar adek ma i Buk “Revelation” apar angwen gin obedo ngec me koth me agiki ma oywayo ki oribo dul aryo.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> "Bot Jaani, oyab iye cal me ngec ma piny mabor, ma mako cwiny maber, i timme pa kanisa. Oneno kabedo, gik ma twero balo gi, lweny, ki kwanyo woko ma agiki pa jo pa Lubanga. O coyo lok ma agiki, ma tye me keto oco pa lobo i opoto, eni ni calo bolo me oco pi dogola me polo, onyo calo bolo me cing pi mac me balo woko. Gin me dwong madit ne onywut iye, pi kanisa ma agiki loyo, pi bedo ni gin ma birwako woko ki bal dok i adwogi, opwonygi i kom gik me kworo ki lweny ma tye anyimgi. Pe ngat mo myero obed i otum i kom gin ma tye bino i lobo." The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Gin "lok me adier" ma i kare man gi "lok me agiki ma gi myero opuko cido me cobo," kede gi yweyo dul aryo. Tic man bene obedo tic pa "dirt brush man" i laro pa Miller.

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

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

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Kacako ki golo cwinya madit pa 1844, alam me yoo ki kit tic ma otime nyo cente bot 1863 gimiyo calo lok me 9/11 nyo cente bot cik me Sande. Pingo ni 1844 obedo 9/11, ipenyo?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Coc pa Sister White tye piny ni Malaika ma Adek obino i ceng 22 me Dwe me Apar, 1844; ento obino bende i 1888, ma nyuto 9/11. Maber maloyo, laco kwena weng ocweyo woko kare pa 9/11 nyaka i Cik me Ceng Abicel; ka meno, pe obedo caba pa aryo onyo adek, ento caba ma kiketo kacel pa lami caba weng ma aa ki Lok pa Lubanga ni 9/11 nyaka i Cik me Ceng Abicel obedo kare ma "tim pa lalingo weng" gutyeko.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Kit ma otime con i bino ki tyeko pa larem me adek otye ki kare oaa ki 1844 nyo i 1863, ki nyutu kare pa tic pa Lubanga ma lamal oaa ki 9/11 nyo i cik me ceng Nino. Kit ma con man bene ki nyutu ne ki 1840 nyo i 1844, ki i rek man 1840 obedo Alfa, ki 1844 obedo Omega. I rek pa 1844 nyo i 1863, 1844 obedo Alfa ki 1863 obedo Omega. 1844 obedo abicel Alfa ki Omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Keng rwate kwede 1844, ci Alfa ki Omega oyaro remo ne i keng. Kacako ki 9/11 (1840) wanongo Buk me Nyutu chapta apar tero woko gin matime ma ocako ka Yohana ocomo buk matidi i 1840, ci abur i puku ne i 1844. Chamo obedo cako; puku tero agiki. Vesi agiki pa chapta apar nyutu gin matime ma dok otimme i gin matime pa 144,000.

> 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. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> An acwako kitap macon ki i cing pa malaika, ci acamo weng; i leb an obedo mit calo asali; kapore ka acamone, iye an ocwer. En owaco na ni, myero i dok waco lok me porofesi i anyim jo mapol, piny mapol, lebo mapol, ki rwodi. Revelation 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Revelation chapta apar ki Habakkuk chapta aryo obedo chapta aryo ma ginyutu kare me porofeti ma i 1840 dok i 1844. Gin me coc pa 1844 dok i 1863 ocako i waymark me yub cwiny; ne omede iye scattering, ci lacen omede iye gathering. I kare man, coc me porofeti pa tabla aryo pa Habakkuk ogiko ka tabla ma aryo gipirinto i 1849, ci gicwalo piny woko i 1850. Kare pa tabla pa Habakkuk cako i dwe me May 1842, ka tabla me 1843 gicwalo piny; ci kare me porofeti ogiko ka ma ocake iye, kede gitalo acel ikin tabla aryo pa Habakkuk. Tabla me 1843 obedo Alfa, ki tabla me 1850 obedo Omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

I mwaka 1856 Hiram Edson ocoyo coc mapol mapol ma oketo ngeyo pa William Miller ikom ‘seven times’ i rwom manyen. Tic pa Edson ne obedo Omega pa tic pa Miller, kelo adier me kite pa Miller i kabedo pa kidi me wi-ot ma onongo omito miyo jo pa Lubanga twero. Ngiyo maler pa Miller ikom ‘seven times’ ne obedo Alfa, ki ngiyo maler pa Edson ikom ‘seven times’ ne obedo Omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

I mwaka 1863, tutwal eno odwoko obedo kanisa, ma i agiki obikelo tutwal mukene ma obedo aa ki rwom pa en keken, macalo kaka jo Millerite oaa ki jo Protestant, kede bene macalo kaka latic oaa ki yie pa Juu, dwoko bot yie me Kirisitiani, kede bene macalo kaka Yosua ki Kaleb oaa ki jo pa kite ma con, ma kigero gi me tho i lobo gungu.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

I iye tar acel keken (ki 1844 nyaka 1863), horn me Ripablikan pa beast me piny tye ka cobo ma rwate kwede, ma lacen obulo i lweny me iwi piny. Jo kwano tar weng gi yee ni, i 1863—ki Emancipation Proclamation pa Lincoln—lweny meno ocito i tung. Lincoln obedo pirezidenti me Ripablikan ma acel, ma onwongo ocako lagam me pirezidensi i mung pa pirezidenti me Demokrat ma pire marac loyo i tar nyaka kare meno. Lacen gubalo ne. Kit weng magi me poropheti, kede mukene, gityeko dokwoko kwede pirezidenti me Ripablikan ma agiki.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

I kare me 1844 nyaka 1863 obedo ki yubo ki cobo. 1863 nyutu cik pa Sande, ci yubo ma otime i 1844 obedo yubo ma keken nyaka 1863, ka joo Seventh-day Adventist pa Laodicea kityubo gi i cai pa Laodicea. 1844 okelo yubo, ki 1863 bene okelo yubo; man nyutu ni gin ma otime obedo aloka me poro ma ki ngeyo keken, pien ocako ki yubo me Alfa i 1844 ki ogiko kwede yubo me Omega i 1863. Yubo me acel obino i dwe July 18, 2020, ki yubo me agiki me Omega otyek i cik pa Sande.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> Cawa tye bino ma wa bibi yabyab woko ki bibi pakapar, kede dano acel acel i wa myero ocung mede, labongo twero me lumar ki jo ma tye ki geno ma pire tek calo wa; ento iromo cung nining ka pe Lubaŋa tye i buti, kede i ngene ni en tye tero kede nyuto yo ma in? Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Pe rwate ni Lubanga obed "i tung yin"; myero in bene "ingeyo ni en tye ka tero kede ka yubu yin." En gin ma lok pa lanabi gityeko yaro kwede, ki lok mapol mapol ma oyoto ki cawa ma "binu ngeyo Rwot Lubanga."

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Binu chamo mapol, kede binu opong, kede binu pako nying Rwot Lubanga mwu, ma otimo kit ma loyo ki wun; kede jo mamega pe gibibagen pi kare mo keken. Kede binu ngeyo ni an atye i tung Isirael, kede ni an aye Rwot Lubanga mwu, kede pe tye ngat mukene; kede jo mamega pe gibibagen pi kare mo keken. ... Kamano binu ngeyo ni an aye Rwot Lubanga mwu ma atye ka bedo i Siyoni, got maleng na; eka Yerusalem bin bedo maleng, kede jo mukene pe bin dok yiko i iye. Joel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Ka Jerusalem obedo maler, en obedo kanisa ma oloyo, pien kanisa ma tye i lweny en kanisa ma tye ki ngano ki otut iyie; ki ka "lami pe bicato iye" "Jerusalem" "doki," "jo pa Lubanga" "gibin ngeyo" "ni obedo ka telo kede nyutu." Gine ngeyo, pien gin jo ma gityeko lamo me "kare abicel," ma tye ki yaro ni Lubanga pe otye ka telo in calo dano pa Laodikea; ento ka idok dano pa Filadelfia ibin ngeyo "ni obedo ka telo kede nyutu" ki ni Lubanga tye "i tung Isirael."

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Yubo me alpha (cwiny opoto) pa ceng 19 me April, ki yubo me omega (cwiny opoto) pa ceng 22 me October, gin kimako lameny gi ki cwal ngec i buk ma me cik ma me acel ma kityeko timo icobo ki Cwiny Opoto Madit pa ceng 22 me October. Cwal ngec i buk obedo lameny me poro i gin matime pa Millerite, kacel ki i gin matime ma me poro pa United States; eka, gin me acel ma me cik ma ki cwal ngec i buk icobo ki 1844 obedo lameny me yoo pa gin matime meno, ci lameny meno nyutu yubo.

## 1847—The Remnant Scattered Abroad

1847 - Jo ma odong ma kigoro woko i lobo weng

> “A Word to the ‘Little Flock.’

> Lok bot 'Lute me lam matidi'.

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> Lok me coc magi ma bino anyim gicoyo pi The Day-Dawn, ma gityeko timo ne i Canandaigua, New York, ki O. R. L. Crosier. Ento pien gazeti eno pe gicwalo kombedi, kede pien pe wa ngeyo ka bi gicwalo dok, mogo pa wa ma i Maine oparo ni bed maber me miogi i kit man. Amito yabo wii pa ‘lwak matin’ pi gin magi ma bi time cokcoki i piny man. . . .

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> Ngat ma kwano dong oneno ni lok adek ma ocono ki cal pa Mrs. E. G. White kiketo i A Word to the ‘Little Flock.’ . . .

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> Lok me aryo ma obino ki Mrs. White, ma ononge i pot 14-18, obedo lok pa neno pa en me acel, ma kicano i nying, 'To the Remnant Scattered Abroad.' Man kicoyo ne i 20 December, 1845, macalo baruwa pa dano kene bot Enoch Jacobs, ci kicwalo ne me acaki ki dano ma oyudo ne i The Day-Star me 24 January, 1846. Piny, i 6 April, 1846, kicwalo ne dok odoco i kit broadside ki James White ki H. S. Gurney. Lok ma onen calo i A Word to the 'Little Flock', ka weko gin manok me yubo me coc ki nyutu me Bible ma kimego, obedo kacel keken ki lok opong weng pa neno man calo kicwalo ne me acaki. James White, A Word to the 'Little Flock', 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Mwaka 1844 oketo wi ngec ni malaika obino, kede golo cwiny bene otime. I 1845, yab ma acel kiketo i coc, ki i 1846 kicwalo i piny. Yab ma acel onongo obot “gi ma odong ma kiyawo i piny weng.” Ageno pe ni lanabi-nyako ma matidi, ma pe odoko dako i nyom, onongo ng’eyo, ka otyeko keto i coc yab ma acel, ni acel i kit me porofetik me “gi ma odong” obedo ni, me cik me porofetik, “gi ma odong” myero kiyawo gi i piny weng; calo acel i kit ma gitye kwede gi 144,000. I 1846, James White ki Ellen ginyomo, omiyo nying me agiki pa Ellen odoko “White.” I mwaka acel en, James ki Ellen cako gwoko Sabat pa nino me abicel aryo. I 1846, Kovenanti kiketo ni otyeko pire kene; nyom me porofetik ma ocako i 1844 otyeko i 1846, ki i 1847 cuc me cwal-lok ma ofisiel ma acel kigoyo i priint ki kicwalo kun posta.

## May, 1850

Dwe me May, 1850

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> In ngat ma okwano buk, ma an amer—Gin ma atamo i poto man obedo me nyutu bal ki ler pa atir ma maleng. . . .

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> “Ka anyutu tic matidi man bot kwer ma ogorore, abedo atimo gin ma rwate ki an botgi i kom kit man, mi Lubanga medo kica pa en. Amina.” James White, Sabat me nino abiro pe kikwany woko, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Coc ma James White ocoyo nyutu ni jo me winyo ne pwod obedo calo kwer ma kigabore i but but, ento en bene obedo gwoko Sabat me nino abicel. Man en lok pa malak me adek i cako ne, kun ngec me Millerite Adventism ikom Sabat kacel ki malak me adek. Kimiyo piny i mwaka acel kwede cati me 1850 kimiyo piny, ki dong gin aryo ginyut calo cako keto piny lwak pa Rwot pi krisis me cik me Sunday ma tye ka bino. Yesu kare weng nyutu agiki ki acakki, ki gin ma giyaro lok i 1844 ma gitiyo kwede cati me 1843, gityeko cwalo cal pa gin ma bin yaro lok kun gitiyo kwede cati me 1850. I cako me kare pa tabl aryo pa Habakkuk, dano gityeko yaro lok pa cawa kacel ki tabl pa Habakkuk; ki i 1850 James White tye ka yaro lok pa malak me adek kacel ki cati me 1850. Cati me 1850 giketo ne ki Brother Nichols i kare me 1849, kare ma James ki Ellen White gitye ka bedo kwede Brother Nichols. James White obedo gi rwate matwal ki tic me keto cati me 1850, ki i mwaka meno en ocako yaro lok pa malak me adek.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> Ceng 23 me September, [1850], Rwot onyuye an ni ocweyo lwete ne dok me aryo me dwogo otir pa jo ne, ki ni myero tic obed odogi aryo i kare man me coko. I kare me yubu Israel ogono ki ocopo; ento kombedi i kare me coko, Lubanga obino yub jo ne kede obino lorogi. I kare me yubu, kit ma ki timo me yaro adieri onongo romo manok keken, pe otimo gin mapol; ento i kare me coko, ka Lubanga oketo lwete ne me coko jo ne, kit ma ki timo me yaro adieri bino timo gin ma kimito kwede. Jo weng myero obed kacel ki rwatek i tic. An oneno ni obedo kwero pi ngat mo cwalo kare me yubu macalo amia me loyo wa kombedi i kare me coko; pien ka Lubanga pe otimo mapol bot wa kombedi calo ma otimo con, Israel pe bino cok dok keken. Obedo mite kacel ni adieri myero ki coc i pepa, calo ka ki kube. Review and Herald, Novemba 1, 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> Neno ma waco ni Rwot “oyweyo cing pa Kene pi kare aryo me dwogo ocawa pa jo pa Kene,” i pot 74, tye keken pi keto kacel ki twero ma con obedo i bot jo ma kigenyo Kristo, ki pi ni obino cako keto jo pa Kene kacel ki cwalo gi malo odoco. Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Sister White i Early Writings tye ka miyo tam ikom lok ma aa ki Review and Herald, kun kico kube ki kit ma otyeko tic kwede lok pa Nabi Aisaia ka owaco ni, “Lubanga nonyuta ni oŋolo lwete i cawa mar aryo me dwogo jo pa En ma odong macokcoki.” Oŋolo lwete i 1850. Ka otyeko oketo jo meno i Kabedo ma Maleng maloyo weng i dwe 22 me October, 1844, ne obedo i agiki me yubo ma ocake ki 677 BC nyo i dwe 22 me October, 1844. Yuda ma atir, ma tye ka bedo i piny ma maler ma atir, giyube pi higa 2520 ki rwate ki “seven times” me Leviticus 26 i 677 BC. I agiki me higa 2520, Israel me Roho ocokogi i dwe 22 me October, 1844; ento nining giyube, kacel yubo ne otum ka Lubanga ongolo lwete i cawa mar aryo. I lok man, En ocoko gi i cawa mar aryo me dong golo gin aryo: me “lono jo pa En” ki me “keto malo jo pa En.”

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> Ci aneno malaika ma adek. Malaika ma obedo ka kobo an owaco ni, ‘Lokne romo oko cwinyi madit; ticne obedo ma piny keken. En aye malaika ma bi yero ngano ki yath marac, ka bi keto rono onyo wuedo ngano pi dogola me polo.’ Gin eni myero ojuko wii weng, kede pong tam. Dok kimiyo an aneno mito ma myero obed, ni jo ma gi geno ni wan tye ka rwako lagam pa kica ma agiki, myero gibed aa woko ki jo ma i cawa weng gicako gamo onyo pokeno bal manyen. Aneno ni pe myero lutino onyo ladit gidony i duli pa jo ma tye i bal ki i ocel. Malaika owaco ni, ‘Wek wii ocung pe tami i jami ma pe kelo ber.’ Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Agam me aryo ma ocake i 1850 kiketo calo kite me kimako (mako ki cing) jo Lubanga, ka gi tyeko golo malo macalo cal, ‘gi golo malo.’ 1850 tito cawa ma Rwot ogamo jo 144,000. Pi myero pa porofetik, myero gi oyubu woko mapwod pe ogamo gi. Omiyo, ‘nino adek ki abicel’ me Revelation 11:11, ma ginyutu 1260, ma obedo abicel pa 2520, ki nyutu yubu ma ocoro 18 July 2020. Revelation 11:11 tye ka nyutu agam me aryo pa gin ma bi bedo jo 144,000, ki cal ma gi golo malo pi piny mapol, macalo kityeko yaro i Isaiah 11:11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> I kare en, kwer pa Yesse bi bedo, ma bitimo cal pa jogi; jo ma pe jo‑Isirayel bi yeny bot en, ki kabedo ne bi bedo ma lamal.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Ka ceng meno bino, Rwot obi toro cingne dok kare aryo me dwogo jo pa en ma obedo odong, ki i Asiriya, ki i Misiri, ki i Pathros, ki i Kus, ki i Elam, ki i Shinar, ki i Hamath, ki i ter me nam.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> En bi keto lami pi pinye, ci bi kano kacel jo Israel ma gikwanyo woko, ci bi kano kacel jo Juda ma gicwalo ki tung angwen me piny. Isaiah 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

I iye 1850 Laa Rwot ongolo lwete dok pi aryo, me moko jo ma tye gicoyo lok pa malaika me adek kacel ki lok pa yubu me otum me odii, macalo kit ma kinyutu ki tabla aryo pa Habakkuk. I dwe me July 2023 Laa Rwot ongolo lwete dok pi aryo, me moko jo ma tye gicoyo lok pa malaika me adek kacel ki lok pa yubu me otum me odii, macalo kit ma kinyutu ki tabla aryo pa Habakkuk. I iye 1850 ki i dwe me July 2023, duto ginyutu moko “jo ne ma odong manok” macalo kit ma Isaia owaco i lok me apar acel pa gite me apar acel. Lok me apar acel obedo i tung ki lok me apar ki lok me apar aryo, ki lok aryo magi duto ginyutu turo i malo laraka pi piny weng.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Rek adek weng tye ka nyuto cal, ento rek ma i tung nyuto gi ni “jo ma odong.” Jo ma odong kany kicoko gi dok me aryo, ki namba pa dul ma gi kicoko ki iye obedo aboro. “8” pe keken nyutu jo ma onongo tye i bwato madit pa Nuhu ma giyiko ki i lobo macon dok gidonyo i lobo manyen labongo neno tho; “8” bende nyutu jo ma obedo kanisa ma aboro ma oa ki iye abiro. Shahidi aryo me Revelation 11:11 gin jo ma kicako gi odok ki i tho. Namba “8” obedo simbolo me cako odok ki i tho, simbolo me “144,000,” simbolo me baptiiso, ki simbolo me jo ma gi yiko woko ki i Laodicea dok bot Philadelphia dok gibedo cal pa Aisaia bot gweng mapol. Rwot oyaro tyen pa en dok me aryo i 1850 dok i 1865, dok keken i dwe me July me 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

I mwaka 2023, lêr manyen obedo i kom kare abicel ki aryo, macalo ma con obedo i 1856. Kare ma cako i 1856 paka i 1863 tito tuk me jo 144,000, ka Rwot oketo malo jo pa Rwot ma otir macalo lwak.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Isaiah 11:11 rwate maber tutwal ki Revelation 11:11; Revelation 11:11 bene rwate maber tutwal ki Daniel 11:11. Isaiah ki John tye ka nyuto histori ma iyie; ento Daniel tye ka nyuto histori ma kiwoko. Rek me kiwoko me Daniel i 11:11 rwate kede rek me iyie me John i 11:11, kede Isaiah 11:11 nyuto alama me rek ma iyie ma lwongo lwak pa Lubanga mukene woko ki bot rek ma kiwoko. Palmoni oruko nyig lok man kacel ka odoko yubu ma maber, ma romo time keken ki En ma Lalic pa gin weng.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

## Dialogue with Artificial Information:

Lok ki Ngec ma Kicweyo:

Does the math world find any significance in the number “11”?

Lobo me mathematics tye ki gin mo ma tek ikom lim “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Eyo, namba apar acel tye ki jami mapol ma atir me mako wii i matimatiki, kede me pire tek (moko ki woko bedo keken ni en namba me praim). Magi aye gin madito ma jo me matimatiki kede jo ma mito matimatiki tutwal dok-dok giyaro:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 obedo namba ma pe rwate ma me abicel, prime me coc aryo ma matidi loyo weng, kede prime mukwongo ma obedo palindrom i base 10. "11" obedo repunit ma matidi loyo weng ma obedo prime (namba ma kigero kwede coc “1” ma kicako dwogo doki-doki). En keken prime me coc aryo ma iye coci aryo romo kene. I rek 11, 22, 33, 44, etc., “11” keken aye prime. “11” obedo eksponent me “Mersenne prime”. Ka i yubo 1/11 i desimool: 0.090909..., tye ki kare me dwogo ma gin 2 keken; ento 1/11 bene tye ki yaro mukene: rek me prime 11, 101, 1009, 10007, 100003, etc., romo neno i lok ikom prime i “arithmetic progression”. Grup me dihedral ma adwogi ne 22 (opore me symmetries me regular 11-gon) tye ki yaro nining, pien “11” obedo prime ma matidi loyo weng ma pi en grup me dihedral bene tye ki structure ma pe abelian, mape ki center, ma pire tek i group theory. I theoretical physics (string theory/M-theory), kicako yero lobo weng i dimensoni 11 me kabedo-ki-kare, kede jo fiziks ki jo matimatiks ma tito i yo meno gi pako matime-piny ikom neno pa “11”. “11” obedo prime ma palindrom keken ma tye ki iye coci apar; prime mukene weng ma iye coci apar ma bor ki 2 gi rwate ki 11, omio gi pe prime (gi composite). Man obedo theorem i recreational number theory.

Bottom line:

Lok me giko:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Ka ce “11” pe tye ki “superstar status” maromo calo π, e, onyo the golden ratio, ento oyube dok dok calo gin ma tye matin loyo ducu onyo adwogi me acel i gin mapol (first repunit prime, palindromic prime ma tye ki digits me even keken, oyube macek i proofs mapol ki counterexamples, dimensions 11 i M-theory, etc.). Eyo—piny me mathematics tero 11 calo namba ma rwate.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> En ma ocako Lok pa Lubanga ki Roho, en aye lalaro ma adaa me Lok pa Lubanga. Kristo onongo onyutu pwonyo megi kun okwayo wii pa jo ma onongo winyo ne bot cik ma yot pa kit pa piny, kede bot jami ma gi neno ki cwako pi nino ducu. Kama eni, onongo odiyo wii gi ki bot kit pa piny, dok oketo gi bot me roho. Jo mapol pe ginongo kombedi kom pa lok me buk pa en; ento ka gi nino ducu gi bedo kacel ki jami ma Lapwonya Madwong oketogi ki adan me roho, jo mogo gineno lyec pa ada pa Lubanga ma onongo otemo cigo i cwinya gi, ka gin eni gigeno adaa pa tic pa en, ki gidoroko jo yie i Injil. Sabbath School Worker, December 1, 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> "Ka omiyo wa wot ki gin ma piny ocweyo i Tera pa lamal, lok me cone pa Kristo obedo oru i cok pa ada ma kobo ngat ki Lubanga, ki piny ki polo." Christ's Object Lessons, 17.

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