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

Buk me Yoel ki Kereke pa Seventh-day Adventist ma i Laodicea - Namba apar abicel

Number Sixteen

Namba 16

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

An atye ka kwayo kica pi lok mapol mapwod pe wa pango lok madit. A mito keto i kabedo lok acel acel me poroc, ma obedo dul matir me kit me tam ma an atye ka mito tic kwede, kun wa paro buk Joel mapire tek. Pud an owaco ni leb me Ebru ma kiloko calo “okado woko” i buk Joel, tyen pa ne tye i yore me cobo me moko keken i cawa pa Abraham.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Cunguru, jometh, loru; ka ryemuru, jo ma nyw waini weng, pien waini manyen; pien kikwanyo woko ki i dwatwu. Joel 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Nyig me Leb Ebiru "ngolo woko" obedo H3772, ki en obedo rwom ma macon ma nyutu "ngolo (ngolo woko, ngolo piny, onyo ngolo i dyere)"; kun kobo iye, nyutu boti "obo woko onyo nyono woko"; pire tek, nyutu "ket lagam" (en aye timo kwer onyo dogola, me acaki kun gigolo ring ki gidonyo ikin dyere).

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Angeyo ni loro pa Strong pi 'cut off' kimiyo nying 'primitive root' i kom cik me leb. Dong ka kamano, nweyo ma kiketo ki covenant ki Abraham nyutu ni leca me covenant oketo iye lok, ki leca eni kiketo anyim i kome me cako ma con mamego. Nweyo, i kom lok me con pa covenant, obedo ruc pa porofet ma kitunge i kome me cako ma con mamego; ki piny bene, i kom cik me leb, kityeko nyutu ni en obedo 'primitive root'.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Lok ma kiwaco i ves abicel, pe keken kityeko yaro ni pe gin ki kwena me ‘kot me agiki’, ma kityeko yerone ki ‘waini manyen’; ento bende kityeko yaro ni ‘i kare meno keken’ kiweyo gi woko calo jo me laloc pa Lubanga, jo me laloc ma gicobo cobo ‘kit me acaki’ pa gi dok bot Aburahamu.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Jo me kare ma githo i lobo ma pe jo tye kwede i mwaka pier angwen, giginyo oywinygi pa con con dok i bot Abraham, ma mito ni ‘Lacoo pa piny mapol’. Jo me kare ma gidonyo i Piny ma Kigabo ki Yosua, giginyo oywinygi pa con con dok i bot Abraham. Yahudi ma gicweyo Kristo i lamer, giginyo oywinygi pa con con dok i bot Abraham. Protestanti ma gi leko Kare me Otum, ki ma kityeko gitemo gi ci kityeko gicoyo ni gin jo me diŋ pa Lubanga ma oyero i mwaka 1844, giginyo oywinygi pa con con dok i bot Abraham. Yore me Millerite Philadelphian ma odonyo i Kabedo Maleng Madit i 22 October 1844, giginyo oywinygi pa con con dok i bot Abraham. Yore me Millerite Laodicean ma ocako cako Jeriko doki i 1863, giginyo oywinygi pa con con dok i bot Abraham. Kanisa me Seventh-day Adventist ma Laodicea, ma kibiro kicoŋgo woko ki cing pa Rwoth i kare ma cik me Sannde tye ka bino oyot, giginyo oywinygi pa con con dok i bot Abraham. Kare weng magi gityeko, onyo gubityeko, tyeko pa parabolo pa ot pa zabibu.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Jo ma ojwaki i buk pa Joel gicungo me nongo ni gityeko kweyo gi woko ki i jogi pa Lubanga, ki ni pe gumako lok pa kic pa agiki. Ento i tung mape romo, gin ma atir en eni. Jogi ma Joel nyutu ni gi tye ki "kop me dit" i wi gi, gidonyo i lagata, giketo kil i gi, kede giywayo malo macalo rwate. Lagata ma acel ma gityeko moko maber i kin Lubanga ki jogi ma kiyero, ocake kwede "yweyo" acel keken, ma kinyutu i rwate pa agiki pa jogi pa Lubanga, ma ocako ki cik pa Sande. "Yweyo" obedo yweyo me ngano ki ywee. Ywee gikweyo woko kede gicwalo gi i mac, ento ngano gitingo gi kacel macalo rwate me acaki me ngano pa Pentekoti, ma dong giywayo malo, "macalo i mwaka me con."

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Tye kabedo angwen ma pol giyaro pi nyutu kica pa Abraham. I Genesis 12, Abraham ogoyo lwongo, ki omako apok ni obedo dul madwong. Man pe obedo but pa kica, ento obedo lwongo pa apok. I kare meno, nying ne en Abram, pien acel i alama me rwom me kica obedo loko nying. Nying pa Abram oloke i tuk adek pa tuk angwen me kica.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Pien, ka Lubanga owaco kica bot Abiraamu, pien pe onwongo tye ngat mo madwong maloyo ma romo okwero iye, omiyo okwero ki iye keken, owaco ni, “Atiyoo atiyoo, i bend, abi abend in; kede i med, abi med in tutwal.” Ci ka otyeko yaro ki pac, ocako ogamo kica ne. Pien dano kwer gi ki nying ngat ma madit; kede kwer me moko adaa obedo botgi agiki me riyo weng. Ecen, Lubanga, ka oromo madwong me nyutu bot jogi ma kiworo kica pe romo loko pa tami ne, omoko adaa ne ki kwer; mondo ki gin aryo ma pe romo loko, ma iye pe twero pi Lubanga me waco lok ma pe adaa, wan obedo ki pac cwiny ma tek, wani ma oring me dwogo i kan me gwoko, me mako mito ma kitero anyim wa; mito ma wa tye kede calo angara me cwiny, ma ber kede ma tek, ma odonyo i but otyedo; ka lakit ma ocako anyim odonyo pi wa, en aye Yesu, ma otime Jadolo Madit pi kare weng, calo kit pa Melikisedek.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Kwaco en obedo kica pa Lubanga bot Abram, dong Lubanga bene omiyo cwaa mar aryo ki “cobo” ma ocipore. “Cobo” ma ocipore obedo ma ki yore adek. Ingo ka irin ki kwaco me kica, ma obedo tuk me acel, ento tuk me aryo, adek, ki angwen, gin aye singruok ma ki yore adek, ma Lubanga otime kwede ki dano ma oyere. I Kitap Genesis apar abicel Lubanga ocwe (“oketo”) singruok ki kit me tim ma lamal, kun Lubanga keken odonyo iyie le ma ki oyabo, ka omino piny bot nyik pa Abraham labongo cik mo keken. Piny ma ki waco obedo kityo calo piny ma tye iyie aora aryo; aora pa Misri ki aora Efurati. Tuk me acel pa singruok ma ki yore adek tye ki nyutu matir me alama me poro pa nabi me aora aryo, kacel ki jami weng ma rwate ki alama en. Ka pwony ma lamal nyutu bot aora Ulai ki Hiddekel calo tim ma kombedi tye ka gepongo, aora aryo magi kiketo calo kite i poro pa Abram. Kabedo en iyie aora aryo pa Abram, ma ka gityeko keto kacel ki aora aryo pa Daniel, gibedo aora angwen; pien dwon pa Kirisito en dwon pi mapol.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> I kare meno keken Laa Rwot otimo kica ki Abram, owaco ni, “Bot lim pa in ami piny man, ki dog pi Misiri paka i dog pi madit, dog pi Yufurati: Keniti, kede Kenizi, kede Kadmoni, kede Heti, kede Perizi, kede Refaim, kede Amori, kede Kanaanita, kede Girgashi, kede Yebusi.” Genesis 15:18-21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Piny ma ki promisi ni bot Abram en aye piny weng, ma ki nyutu kwede rwodi apar i kare agiki; ento i kare me acaki pa Muma, ki tyeko cano ne calo kabila apar, pe rwodi. Gin 144,000 bibedo i lweny ki piny weng. Piny dong bibedo i temo me keto cik me lamo i Ceng pa Sande, ma gibitero ki Gavumenti pa piny acel, i cing pa dako ma langi me skarlet i Revelation apar abicel, ma tero rwom i rwodi apar pa piny. I kom Abram, cal me lewic i kit me kanisa ki twero pa lobo ki nyutu kwede pi pa Ijipt, cal me tic pa twero pa lobo, ki pi pa Babulon, cal me tic pa kanisa.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Kare ma ogiko gin man, lok pa Rwot obino bot Abram i wang pi, waco,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Pe i rumo, Abram: An aye okumba pa in, ki an aye nyutu pa in ma madwong tutwal.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Abram owaco, “Rwot Lubanga, in bi miya ngo, pien an atye pe ki nyithindo, kede latic pa ot pa an en ma eni Eliezer pa Damascus?” Abram dok owaco, “Nen, in pe miya nyithindo; ki, nen, ngat acel ma onywol i ot pa an obedo ngat ma obimako jami pa an.” Ki, nen, lok pa Rwot obino bot en, waco ni,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Man pe obedo lacaki pa in; ento ngat ma bi bino aa ki iye pa in keken, obedo lacaki pa in. En okelo ne woko, owaco bot ne ni, “Nen kombedi i polo, ki meyo kec, ka iromo meyo gin.” En owaco bot ne ni, “En aye kamano obedo nyith pa in.”

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> En ogeno i Rwot; ci Rwot opimo bot en ni bedo maber. Ci owaco bot en ni,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> An atye Rwot ma akelo in woko ki Ur pa Kaldea, me ami in piny man me ipoko piny man.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> En owaco ni, "Rwot Lubanga, ki ngo ma abi ngeyo ni abimeko en?" En owaco bot en,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Kel bot an dyang nyako me mwaka adek, ki diel dako me mwaka adek, ki rom dichwo me mwaka adek, ki layiki, ki lawala matin.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> En ogolo gikgi weng, oyaro gi i tung, oketo ngwech keken kongo ki kongo; ento layeny pe oyaro. Ka layeny oboro piny i wi ringo, Abram odugogi woko. Ka ceng tye ka bur piny, nindo madit opoto iye Abram; nen, bwono ma matek pa duny madit opoto iye. En owaco bot Abram,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> I ngec atir ni lewic mame in gibi bedo jo woko i piny ma pe gipe, kede gibi tic gi; kede gibi miyo gi peko pi higa mia angwen. Kede piny en ma gibi tic iye, abi miyo bura iye; ci lacen, gibi wuoko ki jami madwong.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Kadong, in bi ceto bot kwaro pa in i kuc; gibikume in i lacen maber.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Ento i kare me angwen, gin bi bino dok kany; pien richo pa jo Amorita pud pe opong.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> En otime ni, ka ceng odok piny, ki otum ocake, nen furanis ma tye ki mos, ki lampu ma tye ki mac ma odwoti i tung gite magi ma kigedo. Genesis 15:1-17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

En ma onongo bi kelo Moses ki nyith Israel ki lawala me mac i kare me odii, ki lawala me pol i kare me nino, owoto i kin pa pyere ma ‘gilic’, calo lating me mac ma tye ka luro ki lampu ma tye ka cobo.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Ci Rwot owot anyimgi i ceng i cing me kuot, me loke gi yoo; ci i oturo i cing me mac, me mii gi liech, pi gi wot i ceng ki i oturo: Pe otyeko kwanyo cing me kuot i ceng, onyo cing me mac i oturo, ki anyim jo. Exodus 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Lam ma tye ka tur ki ot me mac ma tye kic nyutu cal ki tung me pol onyo tung me mac, ki bene nyutu but me lanen pa kare acel i kare adek ma time ka Lubanga tye ka keto singruok ki Abram. Lok man cako ki waci, ‘Pe ilworo,’ pien lok pa lamedo ma acel en ni, ‘Lwor Lubanga’; ki gin ma calo Abram lwor Lubanga, pe bibedo mito lworo Lubanga. Tye kit aryo pa lworo, pien dano tye i dul aryo.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Ka wot piny dok i gin me keto cing, Abram ogeno Lubanga, ci kicono ne pire me bedo ma kare. Malaika adek rwate ki tic me Lamo Maleng, calo ma Jon okeno waci, ma tito ni Lamo Maleng timo cwiny pa dano me ni i gin adek: richo, bedo ma kare, ki kwer. Kit magi rwate ki malaika adek; omiyo, inge ka bwoyo pa Lubanga kityeko tero iye i gin me keto cing, dok kitit me aryo, me bedo ma kare, kityeko nyutu ne, ci dong lubo iye waco me kwer, ma obedo tic me adek pa Lamo Maleng, ki kwena pa malaika ma adek. Kitit me acel me keto cing obedo ranyisi pa kwena pa malaika ma acel, ma kare ducu obedo ranyisi matino me kwena adek weng. Kitit adek me kit me keto cing gityeko nyutu malaika adek me Revelation apar angwen.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Bang’ ka Lubanga oketo iye ni Abram tye ma kakare, ma nyutu malaika me aryo, obedo oyubu lim; pien lim kiyubu mapwod pe i tuk me adek pa kica. Lim meno nyutu lim pa Lewita ma i Malaki gin adek, ma kiketo malo calo bendera. Calo kit kare adek me mwaka abicel ariyo i kwo pa Musa ma nyutu kwena me malaika adek, mwaka abicel ariyo me acel pa Musa tye ki tuk adek weng me kwena me malaika adek.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Wac pa Mose cako ki ludito pa en woro Lubanga (kit me acel), ci kede tem me neno. Kit me aryo tye ki tem me neno, macalo gin ma otime i Daniyel chapta acel, ka Daniyel con oworo Lubanga, ci pe oyie me camo cam pa Babulon, ci dong otemo ki kit ma oneno iye. Ci pi Daniyel, tem me adek otime ka higa adek otyeko, ki Rwot Nebukadenesaa, ma obedo cal pa Rwot me Bor kacel ki cik pa Sande, ma en wac pa malayika me adek.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Won ki min pa Mose giluoro Lubanga, giketo ne i sanduuku i pii; ci nyako pa Farao kimedo odugu ne me neno kit ma otime, ci opoko kwer i kom gwoko lawi. Cakke pa kwo pa Mose obedo cal pa lagam ma Lubanga ocimo ki dano weng, ci ki i kom Mose, Lubanga bende ocimo lagam ki ogwanga ma kiyero ma kicayo aa ki i dano weng. Lagam pa Noa ki dano weng nyutu lwak madwong, ci lagam pa Mose ki jo ma kiyero obedo 144,000. Lim ma Abram onongo omyero ocimo me moko lagam tye ki alama me lagam pa Noa, macalo bene Mose ma otyeko lok me poro pa Abram i ceng mia mapol lacen.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Sadaka ne tye ki jami abic me leyo: heifer ma ceng adek, she‑goat ma ceng adek, ram ma ceng adek, turtledove, ki pigeon matin. Nyonyo kigi gwoko pire kene, ento heifer, ram ki she‑goat kigi pobo i en aryo. Sadaka eni tye cal me cwalo bendera malo i ceng me agiki, me bedo tem me neno pi dano weng. Alama me neno pi nyako pa Farao obedo Moses matino i boti. Boti otyeko coyo ne cal ki cwinya aboro ma tye i boti. Namba “8” ocweyo woko calo acel ikin kite me porofeti pa bendera pa 144,000. Ka iparo jami abic me sadaka, ka i pobo adek i aryo, ento sadaka ne obedo ki gite aboro, macalo kit ma kiweyo cal ki Noa, ci ki cabo kicoo i sadaka pa Abram.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Le abic meno, ka kigonyogi i poro-pore kaka cik pa Lubanga, gitye calo namba “aboro”; ki kamano, gitye calo jo ma i agiki pa piny, ma “jo aboro” ma ne i bote obedo kitalo gi. Lamal me sirikumsion, ma obedo kare mar aryo i lagam me adek pa Abram, myero ki time i nino me “aboro” ikom nywalo; ci kit meno ne kityeko loko kwede Baptiiso, ma poro dwogo ki tho pa Kirisito ma otime i nino me “aboro”. Namba “aboro” obedo kit ma kiketo matek i lagam pa Noa ki pa Mose, ci gitye calo poro jo 144,000 ma kibiro yweyo gi malo macalo tanda me cemo, ki ma obedo “aboro” ma tye ikom 7.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Le abic meno ginyutu nyiri abic ma gi tye ki ngec, ma gityeko keto gi i kit me “aboro” ma i raka; gubiro weko lobo macon dok gibedo i lobo manyen, pe guneno tho.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Misango pa Abram obedo misango maleng, pien le weng ma onongo tye i misango ne obedo le maleng, ki ki kacel gi nyutu le mapire ma ki tic kwede i misango me mac weng. Ngec pa malaika acel tye ki cik me apak Lacwec, ki le mapire me misango pa tic i Ka me Lubanga, ma onongo myero kiketo ka poropheti ma ki mi bot Abram otum i cawa pa Musa, giketo pire ni gin misango me pak, kacel bende gi nyutu lwongo pa malaika acel me apak Lacwec.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Lok me apar aboro pire keken waco ni, “I kare meno Rwot otimo kwer ki Abram.” Man nyutu tung acel i tung adek ma kitye ka yubu calo malaika adek me Buk me Nyutho apar angwen. Tung me kwer ma i Jenesisi apar abich yubu kwena pa malaika ma acel me Nyutho apar angwen, ma ki keworo ni malaika ma aryo, ma kiyubu ne ki tung mar aryo me kwer pa Abram ma nonge i Jenesisi apar abiro.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

I yoo ma aryo, nying Abram ogoye ma obedo Abraham. ‘Abram’ nyutu ‘Won kityeko yweyo malo,’ kede ‘Abraham’ nyutu ‘Won pa piny mapol.’ I lwongo pa Abram, kica me bedo piny madwong ne kimiyo, ento kica ne pe kicwero matek nyaka kityeko loko nying pa Abram. Eka obedo Won me acaki pa jo me cik me kica ma kiyero. Yoo ma lubo anyim oketo ranyisi pa lok pa malaika ma adek, pien Abraham otam i cayo Isaka me lapii, ma oketo ranyisi pa Lacar, ma bene oketo ranyisi pa ceng 22 me October, mwaka 1844, ma bene oketo ranyisi pa cik me Sande—ma en lok pa malaika ma adek. Yoo mar adek me kica ne otim woko i ceng 22 me October, mwaka 1844, kacel kityeko ketone piny i Genesis 22.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

I kit mar ariyo, ma en kwena pa malaika mar ariyo, ka nying pa Abram kityeko dwoko, kit me circumcision kityeko tero ne calo alama pa joo me kica ki kit mar gitye kwede Lubanga. En i wac pa kwena pa malaika mar ariyo, ka jo pa Lubanga giketo gi muhuri. Gikwanyo malo calo bendera i kwena pa malaika mar adek ma ki nyute ki cik me Sande, ento giketo gi muhuri i kare con con mapwod pe cik me Sande ocake; ma i wac pa Millerite obed calo kare con con mapwod pe lawote ogeng'e i October 22, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

En bene obedo adwong ki cik adek ma obino ki Babuloon, ma ocako lamal me higa 2300, ma otum i dwe me Ocotoba 22, 1844, ka malaika adek obino. Hekalu otyeko i kare me cik aryo, bang cik acel, ento pud pe odonyo i cik adek. Tingi pa hekalu giketo i kare me cik acel, ci tic me yiko hekalu otyeko i kare me cik aryo. Cik adek i 457 BC ocako higa 2300, ikare ma cik en keken odwogo twero pa lobo bot Jo-Yahudi. I alama me yo adek, pinyruoth kitero, ki kinyutu pire kede ki dwogo twero pa lobo i cik adek, kacel ki kito malo kanisa ma loyo woko calo bendera i kare me cik me Ceng pa Aca.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Cik ma adek onyutu calo bino pa malaika ma adek bot nyom i ceng 22 me October 1844. Nyako me nyom oyik pire kede me bedo atera; anyim nyom, pe i kare me nyom. Keto gudi pa 144,000 otyeko i kare matidi anyim cik me Cabit, i kare ma ki nyutu kwede i porofeti calo tem me cal pa le. Kimiyo wa ngec ni tem me cal pa le en aye tem ma myero wapwoyo anyim kare me kica otum.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

I ceng 22 me Okitoba, 1844, wang ot ociko, con en nyutu calo wang ot ma ociko ikom cik me Sande. Sister White owaco ni tem me ‘cal pa le’ en aye tem ma wa myero waloyo ‘piri’ kare me temo ociko; ci owaco bene ni tem en aye kabedo ma gityeko goyo cing ikom kwo wa ma pe ojuki. Piri cik me Sande, nyako me diro myero otero pire obed atera, ci man mito bedo ki gwon me diro ma atir, gwon ma myero oyweyo ki mac me puring pa Laco Lok pa Kica. Siil kiketo piri diro, ci bang’o diro otime ikom cik me Sande.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Sista White miyo ngec ni gonyo obedo keto bedo mako tek i ada, i ngec me wi ki i me cwiny. En dok miyo ngec ni ka kityeko gonyo jo pa Lubanga, ci dong lolo me kwer pa Lubanga obino. Lolo man obedo kwer ma cako i poto piny pa Revelation apar acel, ma en aye cik me Sande i United States.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Temple pa Millerite otyeko i Midnight Cry, ma nyutu ni cing kiketo i anyim alama pa yo ma adek me yubu. I gonyo pa Abraham, tung' me adek me yubu obedo Isaaka i Got Moriah, ma otiyo calo pe keken Kristo i lati, ento bende misango pa Lewita i Malaki adek.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

> Obi bedo calo jalweyo ki jayweyo pa feza; obi yweyo wodi Levi, kede obi lweyo gi woko calo zaabu ki feza, pi gi miyo bot Rwot lamal i ber bedo. Eka lamal pa Yuda ki Jerusalem obed mit bot Rwot, calo i kare me con, kacel ki i higni ma okato.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> An abi cwal botu pi kom; abi laro macek icake kwede ajwaki, ki jo me wot ki diyo pa dano, ki jo me kwero kwer marac, ki jo ma gi gonyo latic me keno i kic pa en, min ot, ki luba, kacel ki jo ma gi wiro dano me oko ki twero pa en, ki pe gi lworo an, alobo Rwot me lweny weng. Malaki 3:3-5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Ka tic me yweyo otyeko, misango obi ‘eka’ obedo macalo i kare pa con, ki yiko me misango tye i cawa me agiki pa kwero; pien en iye ka dong Leviti ma kiyweyo ki ki yiko calo misango, gicweno ki nyako maleng ma pe gitye ki ngec, ma Kirisito obed “janeno ma otum malit” ikomgi. “Janeno ma otum malit” en “janeno ma tigi i kanisa pa Laodicea,” ma oroyo Shebna calo bolo i puro mabor, ki ma oloro jo Laodicea woko ki i wic ne. Yweko witi ki yuyu obi otum malit, pien kit pa agiki obedo ma otum tutwal. Lami ma otum en aye en ma obino mabuto i Yekalu me en i Malaki adek.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Keto malo sadaka ma Malaki owaco ni, “macalo i kare me con,” obedo keto malo bendera pa 144,000; obedo keto malo sadaka me mokati aryo ma yweyo i cawa me Pentekote; obedo keto malo twol i lati i tim; obedo keto malo Kirisito i musalaba, kadong obedo keto malo Shadrak, Meshak ki Abednego i ot me mac ma kwiri, ka Kirisito tye kwede, kun piny weng ongwec ki opwonya; obedo goyo i coc me chaati me 1843, ki tami ma kicayo pi chaati me 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

En obedo i kare me aryo me kovenanti pa Abraham ma kicako kicwako matek cer me tohara; kono obedo alama pa kovenanti. Abraham, pe calo Musa, omii Isaaka otyeko cer me tohara con, omiyo ka o rwomone i kare me adek, Isaaka obedo alama. Alama eno piny kityeko loke ki yiko i pi, ma kacel gin miyo ludiro aryo bot alama pa lacic.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> Ngo obedo alama me Lubanga matye ngima, ma kitero i tung wi jogi? En alama ma malaika romo kwano, ento pe wang dano; pien malaika me balo myero oneno alama man me dwogo. Cwinya ma ngec oneno alama me msalaba me Kalivari i laco ki nyako ma Rwot ocako gi calo nyithin iye. Kec me balo cik me Lubanga kityeko kwanyo woko. Gicako lur me nyom, ki giwinyo ki gibedo adwogi i cik weng me Lubanga. Manuscript Release, namba 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

I kare me acel me muma i Genesis 15, kityeko nyutu wac me porofesi pa cawa 400 me bedo i kit pa laco, ki Paulo oyaro kare man calo cawa 430. Pimo pa Paulo ocake ki lwongo ma tye i Exodus 12, pien otyeko medo iye cawa me bedo pa Abram i piny mape en. Ka ilimo maber, cawa 400 ikom cawa 30 obedo alama acel ma Paulo oketo anyim, ki cawa 400 ma Abram oketo anyim obedo alama mukene. Ento, cawa 400 nyutu ngo? ki cawa 430 nyutu ngo? ki cawa 30 nyutu ngo?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Jo ngec ginyuto maber ni higa piero angwen ki apar adek twero yaro i kare aryo me higa piero aryo ki apar abicel; kare me acel pe tye ki cuk ki buddu, kare me aryo tye i buddu.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abraham odonyo i Kana’an ka obedo i mwaka 75, ki Isaka oyube ka Abraham obedo i mwaka 100 (inyim mwaka 25). Yakobo oyube ka Isaka obedo i mwaka 60, ki Yakobo odonyo i Misiri ka obedo i mwaka 130. Man mito 215 mwaka i Kana’an ki 215 mwaka i Misiri, ento ducu cing obedo 430 mwaka. Pi lupwony me porofesi, man kumi lagony aryo ki ranyisi aryo me kica; pi Paulo, macalo ki Abram ma nyinge odwoko. Paulo nyutu 430, ento Abram nyutu 400. Tyeko me rek i rek me porofesi me kare aryo ma rwatek orwate ki kare me kica ma acel, ma okelo bot cako keto dano ma Lubanga oyero.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Ka Kirisito obino i gin ma otime con me moko adaa Endagaano kwede dano mapol pi cabit acel, cabit meno nyuto poropheti me kare aryo ma rwate pire kene. Poropheti me mwaka 430 pa Polo twero bolo ne i dul aryo ma rwate tutwal, macalo ki cabit pa Kirisito. Mwaka 215 i Kanaan kiyubo gi mwaka 215 i Misri, ma nyuto calo poko lok pa Kirisito keken i cing ne pi nino 1260, kiyubo gi nino 1260 me poko lok pa Kirisito i cing pa lacar ne. Nino 2520 ma Kirisito omoko adaa Endagaano bene nyuto tem abiro ma obedo “rwom me Endagaano ne.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Caki ki 723 BC nyo i 1798 obedo mwaka 2520; mwaka meno kigabo i kare aryo, kare mo keken obedo mwaka 1260, ma nyutu ni paganism otyeko goyo piny kabedo maler ki lwak pi mwaka 1260, ci anyim bene papalism otyeko goyo piny kabedo maler ki lwak pi mwaka 1260. I tung pa cabit pa Kristo en obedo musalaba, ki i tung pa cabit (538) okelo mwaka 1260 me lagam pa paganism, ci anyim dok bene okelo mwaka 1260 me lagam pa paganism ki i bot papalism, ma obedo disciple pa paganism. Kare ma kingdom me ngwono pa Kristo kimiyo twero i musalaba, otito 538, kare ma kingdom pa Antikristo bene kimiyo twero. I musalaba, Isirayel me kom piny kikwanyo woko, ento Isirayel me lamo ocake. I 538, paganism me kom piny kikwanyo woko, ento paganism me lamo ocake.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Porofeci pa Abram me higa 400, obedo bene higa 430. En porofeci acel keken, ento kityeko yaro ne ki cal aryo me kica. Porofeci me kare aryo ma rwat ki rwate meno ginyutu otongo ki kwanyo woko pa jo Lubanga, ma bitimore i cako me gin matime pa kica pa Isirayel macon. I agiki pa gin matime pa kica pa Isirayel macon, tye porofeci me kare acel ma rwate ki mapat i yub me nino pi higa; ci ginyutu porofeci me kare aryo ma weko pire tekgi i kwanyo woko ki otongo.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

I tung i rek me kacako ki kagiko pa Isirayel me con, wanyuto Daniel i cogo me Babulon. Ki i rek pa muma eni, ma nyutu cogo, kede gamo ni bino kwanyo woko; lok pa lanen ma oketo kacel rek pa muma pa Isirayel me con ki rek pa muma pa Isirayel me kombedi, kityeko yeyo. I Kitap pa Daniel, kityeko nyutu lok pa lanen me kare aryo. “Muma” pa “kare abiriyo” pa Mose me Levitiko 26 kityeko nyutu i Daniel 9:11, kacel bende ki lapeny i Daniel 8:13, ma kelo i dwoko i Daniel 8:14, ma nyutu lok pa lanen me mwaka 2300. “Muma”, ma ka kibalo, obedo “ruk pa Mose” i Daniel 9:11; otime i 677 BC i kom kingdom me tung cen, kede ogiko i Okitoba 22, 1844, calo keken ki mwaka 2300. Ywayo aryo me 2520 tye i lapeny i Daniel 8:13, kede dwoko ma i Daniel 8:14 obedo mwaka 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Calo kwede Musa, Alfa me lok me paŋ pa Isirayɛli me kare macon, kede calo kwede Kristo, Omega me lok me paŋ pa Isirayɛli me kare macon, cako me Alfa me lok pa Isirayɛli me kare manyen tye ki porofesi me kare aryo ma kitye ki kube. Acel ne nyutu kit me otumwa, to en mukene ne nyutu rweyo. I Alfa me lok me paŋ pa Isirayɛli me kare macon, gabo me mwaka 430, ma kigabo i kare aryo ma rom, ocwalo cal me gabo pa porofesi ma nwo mede i cabit ma Kristo oketo kakare paŋ, kede kare me poko pi gobo paŋ ma kitye ki kube, ma kagabo kene i kare aryo ma rom; gin eni cimo lamony aryo ni Alfa me lok pa Isirayɛli me kare manyen bino bedo ki kete me porofesi ma calo kany. Mwaka 2520 ki mwaka 2300, ka gityeko malo kacel, gicimo lamony adek me porofesi me kare aryo ma kitye ki kube, ma tye ki porofesi ma kigabo i tung kene i marom.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Lacar adek romo yubo cwinya me kuro ni, ka Rwot odonyo ikica ki jo 144,000 i lok mukato me omega pa Israel manyen, bino bedo porofesi aryo me kinde me porofesi ma rwate, ki kare ma rwate ma ki poko i but aryo ma marom; ento man pe romo bedo kamano, pien ka Rwot odonyo ikica ki Israel manyen, oyweyo lwete iye polo ka owaco ni kinde dong pe tye.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Muma pa 144,000 kimiyo calo makati me ywayo aryo me misango me firisfrut me witi. Kit me lamal me janeno adek, ma ci dok bino ki janeno me aryo ma pe tye ki yero me kare me lamal, kityeko nongo ne i misango ma Abram omiyo: heifer ma opoko i tung aryo ma rom rom, she-goat ma opoko i tung aryo ma rom rom, kede ram ma opoko i tung aryo ma rom rom; ci dok ogamo kwede turtledove kede pigeon.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Min me lamo adek ma me acaki weng tye ki higa adek ma kicako ikom cal me gi; man nyutu ni gi nyutu min me lamo adek ma tye ki cawa me poropheti. Pe kende ni min me lamo adek weng tye ki cawa me poropheti; ento keken bene tye ki cawa me poropheti ma kicwalo i cawa ariyo ma maromo keken. Turtledove ki pigeon pe kikwayo higa pa gi; gi keken myero obed macokcok, pien gi nyutu jo me lagam ma agiki, ma kinyutu ki birds ariyo onyo flocks ariyo.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Lwak aryo bene ngiyo obedo jo mapol madwong ki jo 144,000, ento winyo aryo tye ki lok mukene. Pigeon obedo acel ikin rwom pa ot me lamo ma maleng; kace i temo nyutu kit ma pigeon obedo rwom, ducu dong nyutu ni twero bedo calo dove. Ento pigeon i rwom pa Abram tye kwanyo nyutu winyo ma obedo pinyere mamit i kare, pi en pe tye ki leko, onyo pire keken winyo ma lekone gikwanyo woko. I rwom me poropeti man, winyo aryo obedo witi ki kok me witi (tares).

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

I cenge me agiki bendera bi keto malo i polo macalo lwiny, ci ka keken lwiny aryo ma pe maleng bi kwanyo tim marac malo ki bi keto iye i kom pa iye i Shinar.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Kane dong, Lakwena ma owaco ki an ocake woko, ci owaco bot an ni, “Yang kombedi wangi, i nen ngo man ma tye ka cako woko.” An owaco ni, “En ngo?” En owaco ni, “Man en efa ma tye ka cako woko.” En dong owaco ni, “Man obedo rwomegi i piny weng.” Ci nen, giyweyo malo talenta me redo; ci man en dako ma obedo i tung cen me efa.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> En owaco ni, “Man aye tim marac.” En oketo ne i tung pa efa; en dok oketo pim me ledo i wi wang pa efa.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ci aketo wange malo, ka aneno; nen, dako aryo obino aa, ki yamo otye i lapirgi; pien gibedo ki lapir calo lapir pa stork; ki gi oyweyo efa i tung piny ki polo. Ci an owaco bot malaika ma owaco ki an, “Gi tye ka cwalo efa bot ange?” En owaco bot an, “Me cweyo ne ot i piny Shinar; ci gibiteko kany, ki giketo kany i komne kene.” Zekariya 5:5-11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Twero pa Paapa, ma kimiyo calo "tim marac," onyo calo kit ma Paulo owaco ni "eno marac," o nongo kom me tho i 1798, ka ki keto telent me ledi i wi apipa ma obedo iye. Aacen, tim me jok ki Protestantisimu ma ocwe ki yie gibiro boyo iye malo ki gibiro cano od pa iye i Shinar, i kare acel keken ka Lubanga ogiko cano od ma obiro boyo malo calo bendera. I Zekaria, bendera ma pe atir en nyako me tim marac, ki bendera kimiyo calo pijini. Piny ci bino yero ikom Roma, ma obedo ot me tengo nyonyo weng ma pe maleng ki ma gi mono, onyo pijini, ma en alama me rwom pa Lubanga ki dano.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> En oyaro matek ki dwol madit, waco ni, “Babilon ma madit oboto piny, oboto piny; ki obedo kabedo pa jogi marac, ki ot me gwoko roho ma pe maleng mo keken, ki ot me cogo lagweng mo keken ma pe maleng ki ma gicayo.” Revelation 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristo owaco i kube ki tho pa Ene ki dwogo kwo pa Ene, ‘ka ubalo ot pa Lubanga man, an abiro yito odok i wi i nino adek.’ Nino adek magi tye kanyutu kare me poropeta, ka ot pa Lubanga kityubo, macalo ma otime ki bot Mose, ki bot Kristo, ki bot jo Millerite. Cik me ni i rwom pa Abram me dyang nyako, dwar nyako ki riyo lacoo myero gin ocawa adek, nyutu ni i lok me cik adek ma kombedi wa tye ka neno, ot pa Lubanga bin yub i gin keken. Ot pa cik ma agiki pa jo 144,000 obedo bendera ma myero kiyito i wi calo taji bot polo. Pien pi iye man; dyang nyako, dwar nyako ki riyo lacoo gin le me piny, me weko pwom gi layeny ma tye ka yalo i polo. Ot pa cik ma kityubo i nino me agiki obedo kare ma Jerusalem kiyito i wi ikom got ki kor weng.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Kadi pe pok anyutu rwom weng me dii acel pi dii adek me kwer pa Abram, ento kombedi, rwom weng ma wan wapimo tye ki gin ma rwate kwede i cako ki i agiki pa Israel pa kom macon, ki i cako pa Israel me kare pa kombedi. Wan wayaro dii adek me malaika me Nyutu pa Yohana apar angwen i dii acel me kwer pa Abram. Fractal pa malaika adek ma tye i dii acel me kwer pa Abram, obin bedo piny maber dok maler ka wan wapimo dii aryo ki dii adek me kwer pa Abram.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Rwom "aboro" pa Abram pe keken gibedo alama pa rwom ma binen obed but i tim me lam i kabedo maler pa Musa; ento gi nyutu ki moko adaa tije pa kare me porofeti i lok me jo me Laloc pa Lubanga. Gin moko adaa cako ki tyeko pa Isirael calo jo ma Lubanga oyero, ka obedo ki kom cing onyo me Timu.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Higa 430 pa Paulo obedo kare me nabi ma pe twero wego woko ki wic ki higa 400 pa Abram. Ka giketo gi i wi pire kene, gikelo kare me higa 30, ma pote ki higa 400. Kany eni ma wan obi mede i coc ma bino.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> Lok pa lanen ma kiketo i coc i Old Testament gin lok pa Rwot pi nino me agiki, ki gibipongo adaa macalo kaka wa oneno goro pa San Francisco. Barua 154, 26 me May, 1906.

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