Article

# Elijah - Number Eight

Elija - Namba Aboro

Jericho

Yeriko

Author

Jeff Pippenger

Published

October 9, 2023

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In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.

I cako pa Isirayel me kom ring ma macon, kacel ki cako pa Isirayel me cwinya ma kombedi—i kare me gicadho i Red Sea, ci dok i Great Disappointment—rek me temo ma med-lac-lac ocako, ma macokcoki odonyo i temo me agiki. Bal pa temo me agiki en i Buk me Numbers, kacel ki i tal pa Millerite, onyutu cako me ywayo i gweng.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.

> Pi mwaka 40, geno peke, puk, ki gonyo gigengo Isirayel me con ki donyo i piny Kanaan. Bal acel kacel magi giketo oko donyo me Isirayel me kombedi i Kanaan me polo. Pe i kit mo weng obedo ni poromisi pa Lubanga gi bal. En aye geno peke, kit lobo, pe kiyiko pire keken, ki rwom i wid jo ma giyaro ni gin jo Rwot, ma giketo wa ocung i lobo man me bal ki peko pi mwaka mapol tutwal.

> “We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.

> En twero ni wa bedo kany i lobo man higa mapol madwong pi pe winyo, macalo ma lutino pa Isirael; ento pi kom Kristo, dano pa En pe myero medo richo bot richo ki keto adwogi pa yore me ticgi ma pe tye kakare i bwa Lubanga. Evangelism, pot 696.

At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.

I agiki pa kit me con pa Isirayel, macalo i cako, ne tye tem ma wot dwogo dwogo ma ogiko ka gicayo Isirayel ma con ma me ich kelo gi i twero pa Babilon. I agiki pa Isirayel me cwinya ma kombedi, gi bene bi donjo i tem ma wot dwogo dwogo. Tem en ogiko ka kiketo cik me Sande, ka Adventisti ma Laodikia gibalo piny. Macalo kwede Isirayel ma con, Babilon me cwinya bi cayo Isirayel ma kombedi.

The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.

Dul me Millerite ma ki porofesi ocako i 1798, ki ma ki cik ogiko i 1863, obedo cal me dul pa ngat 144,000 ma ocako i 1989, ki giko ne obedo i kare me giko pa temo pa dano ki Dwogo mar aryo pa Yesu Kiristo. I atir i giko pa dul me Millerite ki i obino pa dul ma tek pa lacar adek, obedo gin lok me Lut me Seventh-day Adventist me Laodicea ma ki keto iye i buk me cik.

> “A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.

> Ka wot me nino apar acel keken obedo i tung Sinai ki Kadesh, i tere me Canaan; ci kede geno me donyo madiro i piny maber, lwak pa Israel gi cako dok wotgi ka kupe, i agiki, omiyo alama me wot anyim. Yehova otyeko timo tim ma lamal i kwanyo gi ki Ijipt; ento kombedi, pien gi otyeko ogoyo kica marwate me ayo En calo Rwotgi, kede bene En otyeko yaro gi calo jo ma kiyero pa Lubanga Madit Loyo, ber mene matwal ma gineno ni gibino nongo? Patriarchs and Prophets, 376.

Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.

Yore pa gi ma onongo macek, obedo higni 40, pien pe‑yie pa gi ki pe‑winyo. Ka dong ginen onongo onyutu yie ma tye i kom okwanyo madit ma okwanyo gi woko ki i kit lupoko, dong ne myero gubedo okato Pii Jordan mapeca ki gudonyo i Piny ma Kigamo. Anyim ne, obaro ma acel pa gi myero obedo acel keken, ma lacen Joshua otyeko amako. Inyim higni 40, Israel me kom piny guweko pat pi Piny ma Kigamo, ki Jericho obedo ting acel pa gi; ci obedo cal me twero pa Lubanga pi gwoko kwo bot dano weng ma yie. Jericho bende obedo cal me tic ma dul Millerite myero ocako kwede i 1863, ento gin odwogo i pat. Cal me Elija obedo kube matwal ki cal me Jericho, ci tye me miyo ngec ka waparo lanyut me Elija i ngec me kare ki Jericho.

> Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.

> Kombedi, gin mukene pa tic pa Omri ma otime, kacel ki teko ma onenyo, pe kicoyo gi i buk me coc pa rwodi pa Isirayel? Ento Omri odiro ki ladeke, ki oketo iye i piny i Samaria; Ahab, wode, obedo rwot i kabedo ne. Kacel, i mwaka me 38 pa Asa, rwot pa Yuda, Ahab, wode Omri, ocako bedo rwot i Isirayel; Ahab, wode Omri, obedo rwot i Isirayel i Samaria me mwaka 22. Ahab, wode Omri, otimo marac i wang Ladit maloyo gin ma weng ma obedo anyim ne. En bene, calo ka otam ni tek meno obedo matin ka owotho i richo pa Jeroboam, wode Nebat, ocako dako Jezebel, nyare pa Ethbaal, rwot pa Sidoniŋ, odhi olami Baal, ka opako en. En oyeyo yika pa Baal i ot pa Baal ma ocweyo i Samaria. Ahab bene ocako opok me Ashera; Ahab otyeko miyo Ladit Lubanga pa Isirayel kuki mapol maloyo rwodi weng pa Isirayel ma obedo anyim ne. I kare pa en, Hiel me Bethel ocweyo Jeriko; ocako piny mamegi i Abiram, wode macek, ka ocweyo dwat mamegi i Segub, wode me agiki, kaka lok pa Ladit ma owaco kun lwete pa Joshua, wode Nun. Elija, Tishbi, acel ki jo Gilead, owaco bot Ahab ni, “Ka Ladit Lubanga pa Isirayel tye dang, ma anyim iye atye, pe bi bedo lony onyo kot i mwaka magi, ento kaka lok na.” 1 Rwot 16:27-17:1.

The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.

Kec ma Elija obedo ki jogi pa Ahab ki Jezebel i Got Karmel, obedo me dwoko bot yiko woko pa rwot me namba abiro me dugo me tung malube pa Isirael, ma “otimo mapol me goyo cwiny pa Rwot Lubanga pa Isirael loyo ruoth pa Isirael weng ma ne tye i anyim pa iye.” Lok me “goyo cwiny” i coc en nyutu “dye me goyo cwiny” ma ki yaro ne ki tem me apar i Numbers apar angwen. Goyo cwiny pa Lubanga ma Ahab otimo ne yaro tem me agiki i teme apar, ma ki moko ne piny ki lok marac pa jogi me yeny apar i Numbers apar angwen. Pien mano, en yaro tem me agiki pi dul me Millerite, kede tem me agiki pi jo 144,000.

> Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.

> Kamano, macalo ma Roho Maleng’ waco ni, “Kombedi ka wun winyo dwol pa en, pe wudwoko cwinye pa wun matek, macalo i kare me kikwanyo, i cawa me temo i lam.” Hebrews 3:7, 8.

In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.

I ‘nino me giyo keca’ me rweny ma Ahab onongo nyutu ne, janabi Elija okwayo Lubanga ni, ka obedo ma mite, myero Lubanga oket te i bot Isirayeli, pi jo pa En myero gilok cwiny gi woko ki bal ma gi tye ka timo.

> “The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’

> Jo Isirayel piny-piny gityeko gubalo bworo ki yabo pa Lubanga, nyaka lok pa Lubanga ma owaco kun Joshua pe onongo tye ki dwong i botgi. ‘I cawa pa [Ahab], Hiel, ngat me Bethel, oyubu Jericho: oketo gin me piny ne i kom Abiram, lutinone ma madit; ki oturo bur ne i kom Segub, lutinone agiki; kikome ki lok pa Rwot, ma owaco kun Joshua, Wod Nun.’

> “While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.

> Ikare ma Israel tye ka weko yie, Elija obedo kombedi lanabi ma otito ki adier pa Lubanga. Cwinya pa en, ma otito i yie, ocwec matek ka oneno ni pe yie ki pe obed bot Lubanga tye ka gonyogi woko ki Lubanga oyot oyot; en okwayo ni Lubanga ogwoko jo-gi. Okwayo matek ni Rwot pe oburo woko jo-gi ma tye ka timo richo weng, ento ni, ka mito, ki yabo pa Rwot, orwate gi me dwogo bot Lubanga i weko richo, ki pe oyaro gi me medo mapol i richo, ka gikeco iye me obalo gi calo dul me piny.

> “The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’

> Lok pa Rwot obino bot Elija, me waco ni ocet bot Ahab ki lok me kwoŋo pa en pi bal pa Isirael. Elija oceto kare weng nyaka obino ie ot pa Rwot Ahab. Pe okwayo me donyo, pe obene ka gicwalo nying ne i kit me cik. Ka Ahab pe onongo oparo, Elija obedo piny i anyim rwot pa Samaria ma okwanyo cwinya, ki adwogi mapoto ma latic pa Lubanga pol gonyo kwede. Pe okwayo kica pi bino ne ma peya, kun pe kikwayo ne; kono, oyubo cing iye polo, okwayo pire tek i nying Lubanga matye, ma ocweyo polo ki piny, pi kwoŋo ma bin obedo bot Isirael: ‘Pe bin bedo lacuc onyo koth i higni magi, kono kaka lok na.’

> “This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.

> Poko ma lamal man pa goro pa Lubanga i kom richo pa Isirael, ocwii i rwot ma oweyo woro Lubanga calo mac pa polo ma oketo piny. Onen calo obedo ocot wic ki kwoŋo cwiny ki kwiri; ci, kun pe odwogo ki cimo ne, Elija, labongo pe onongo gengo ka neno kit ma lok mamegi obetone, oneyo woko kacel calo en obino. Tic mamegi ne obedo me waco lok me cobo pa Lubanga, ci oneyo woko kare acel. Lok mamegi oloro mwoc pa polo, ci lok mamegi en lageng keken ma nyalo yabo gi doki. Testimonies, kit 3, pot 273.

Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.

Israyel onongo pe gicoyo wii ni Yoswa ocwalo botgi cik ma matek me pe gubed rwate ki pinye me joma pe gene Lubanga, ki pe dok yubu Jeriko mo keken. Ento lweny pa Jeriko onongo nyutu twero pa Lubanga madwong matek, ki obedo cal me kica pa Lubanga me laryo jogi i Piny ma Omiyo botgi ki kica; ento bene tye richo, kwer, ki yweyo ma rwate ki Jeriko. ‘Richo’ en pa Akan ma onongo mito cente ki twero me Jeriko; ‘kwer’ onongo obedo i dano mo keken ma obino dok yubu Jeriko; ki dako malaya Rahab onongo nyutu ‘yweyo’. Akan onongo mito labi ma ber pa Babulon. Oparo ni twero okano richo pa iye, calo Adam ki Eva mane gitemo okano richo pigi ki labi ma gutimo ki yabi me opok. Akan onongo mito ber me bedo ma Jeriko onongo nyutu, ki onongo mito bedo rwate ki Babulon.

Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.

Jericho obedo alama me tic me cwalo lok pa malaika ma adek bot lobo weng, ento tye ki ciko ikom richo me mito lobo ki geno i lobo. Alama pa Jericho bene tye ki ruk ikom yiko odoco pa Jericho, ci Rahab nyutu jo ma kombedi tye i Babylon, ma gudwogo woko ka kiyabo lwit madwong pa malaika ma adek.

> “Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.

> Cwiny pa Elija, ma dut i geno, ocoyo matek. Goro pa iye ocake, ki onongo otye ki kwor pi dwong pa Jwok. O neno ni Isirael odonyo piny i woko bot Jwok ma riewo. Ka oparo gin madit ma Jwok otime pi gi, ocweyo cwiny ki peko, ki obedo i rwom. Ento gin weng man, jo madit loyo otyeko wii wilo ne. Otyeko ceto i anyim Rwot, ki, ka cwiny pa iye ocoyo ki peko matek, okwayo bot En me ogwoko jo pa En, ka myero obedo pi giko. Okwanyo bot Jwok me okwanyo ki jo pa En ma pe gi apwoyo yie ki koth, lunyuto pa polo, me Isirael ma odonyo woko bot En obed gineno ka pe tye gin: jogi pa gi, calgi me golodo, yik, ki kidi, ceng, dwe, ki lating, me miyo pii i piny, ki miyo mede iye, ki miyo ogolo mapol. Rwot owaco bot Elija ni Owinyo gamo pa iye, kede obino okwanyo yie ki koth bot jo pa En nyaka gi dok bot En ki lok cwiny.

> “God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.

> Lubanga dong ogwoko jo pa En maber atika, wek pe gicako muko kwede pinye ma i tunggi ma lamo cal, pi pe cwinya gi orem ki yago me lamo ma kwayo cwinya, kede abila, ot me lamo, ki alta, ma ki yubu ki kit ma mit madit loyo kede ma nywaro loyo, me balo ngec gi dok kiwero Lubanga woko i paro pa jo.

> “The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’

> Boma me Yeriko obedo ki woro yath ma opong tutwal. Jo ma nongo iye gi obedo jo ma lonyo tutwal, ento lonyo weng ma Lubanga omiyo gi, gi tero calo pewo pa jogi. Gi onongo ki zahabu kede feza ma opong tutwal; ento, calo jo ma con i kare ma pi madwong obilo piny weng, gi rweny i marac, gi kwanyo Nying pa Lubanga, ka gi yar Lubanga pa polo ki ticgi marac. Peno me Lubanga ocaki i kom Yeriko. Obedo ot me lweny ma tek tutwal. Ento Ladit me lweny pa Rwot keni keken obino ki polo me tungo dul me lweny pa polo i kobo boma. Malaika pa Lubanga gi mako otura ma madit me boma, gi lokogi piny. Lubanga ne owaco ni boma me Yeriko obed ma kwero, ki ni gin weng opoto, ka dong Rahab kede ot pa iye. Gin eni gubed gigwoke, pi kica ma Rahab oyarone bot lacar pa Rwot. Lok pa Rwot bot jo ne enni: “Wun, gwok wunu tutwal ki gik ma kwero, pend pe; ka wunu wuŋo ki gik ma kwero, bino weko kwac pa Isirayel obed kwero, ka miyo iye peko.” “Kede Joshua ne omiyo gi cik ki lulworo i cawa meno, owaco ni, ‘Ngat ma ocako nyime ka oyubo boma man Yeriko, kwero obed bot Rwot i kom iye: bi keto faundeshen pa boma eni i nyare maditne, kede i nyare ma pam bitero bur pa boma eni.’”

> “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.

> Lubanga obedo matek loyo i kom Jericho, pi pe jo owinyo cwiny ki gin ma jo ma i Jericho onongo gilamo, ki cwinygi odwoko woko bot Lubanga. Ogwoko jo mamegi ki cik ma matek loyo; ento, kadi obedo ni cik ma dwong pa Lubanga omiyo kun i cing Joshua, Achan otemo opoto cik. Lacar pa cwinyne omiyo okwanyo gin ma maler ma Lubanga ocayo pe oketo cing iye, pien kwer pa Lubanga obedo iyegi. Pien bal pa dano man, Israel pa Lubanga gi doko oyot calo pi i wang luywogi.

> “Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’

> Yosua kede lurem pa Isirayel gitye i can madit tutwal. Gibedo piny ki wii piny i bot sanduku pa Lubanga, i nyutu maber loyo, pien Rwot okeco bot jone. Gi lube bot Lubanga, kede gi kuo. Rwot owaco bot Yosua: ‘I tung; pingo ibedo ki wii piny kamano? Isirayel otime bal, kede gi ogoyo woko cingruok na ma aco gi: pien kadi pe gi okawo gin ma kwer, kede gi okwalo, kede gi otiyo ki bwonyo, kede gi oketo aye i jami pa gi keken. Pien mano lutino pa Isirayel pe onongo gitwero tungu i anyim luywogi, ento gi odwogo cogo gi i anyim luywogi, pien gi obedo kikwer: pe abedo ki wunu dok mo, ka pe wunu kwanyo woko gin ma kwer ki i weng wunu.’

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.

> Ki nyuta an ni, kany Lubanga o nyutu i calo kit ma otimo bot richo i tung jo ma giyaro ni gin jo ma gwoko cik pa En. Jo ma En oyero-gi ki lagam madwong me weko-gi neno tim lamal pa teko pa En, macalo Israel me con, ci ka pud pe, ka gityeko bedo gi cwiny me weko lok me ciko ma En ocoo terang, gin bibu i kom cwiny marac pa En. En myero oyubu jo pa En ni pe winyo cikke ki richo gin golo cwiny pa En tutwal, ci pe myero gicwalo-gi ki pcondo. Testimonies, dol me adek, pot 263, 264.

The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.

Lok pa Jeriko tye ki poyo me pe geno i twero ki rwom ma gineno i poto marac ki ma rwom-jami mapol. I porofesi pa Baibul, “poto” bedo “lobo pa rwot,” ci Achan oco kobo pa Babulon. I porofesi, kobo nyuto kit; ento i cawa me agiki, Achan ocwil kobo pa Babulon, man nyuto mito ma okane me bedo ki kit pa Babulon me Roho. Kit, onyo cal, pa Babulon me Roho en aye ma United States mito tutwal ka kelo kacel kanisa ki gamente.

Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.

Ka gineno twero ni dichwo manok ki nyako manok pa lwak pa Millerite bin yilo gi i Lweny me Civil, kede ka gi nongo ngec ni mito me yiko tye, joladit pa lwak eno gubedo ki kube me cik kwede lobo ma loro, ma pe gimyero woyo kwede. En aye, Buk me Cik pa lobo ma loro ociko ki atir ni, pe myero con mo keken, kanisa obedo ki kube me cik kwede gamente. Ne tye yub me kanisa mapol ma onongo tye ikare pa Millerite, kede dong tye kombedi; mukato ikin gi con pe gidonyo i kube me cik kwede Gamente me United States, kede yero ma giyero me pe cweyo kube maca en, pe i yo mo keken ogengo gi ki yiko kanisa pa gi keken.

Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.

Ci ki anyim loyo ma Yosua otedo lweny me Yeriho, ikare pa Ahaab, ciko weng me golo‑woko pa Akaani kacel ki balo Yeriho gigilwoko i wic jo pa Lubanga ma gigolo woko. Elija okwayo Lubanga, kwayo ni, ka myero, cikke pa Lubanga obed otime wek okelle jo Ne i dwoko cwiny. Ka Malaki oketo i coc lok agiki me Old Testament, kica kiweyo iyie me Rwot oguro piny ki ruk. Ruk ma kiloko ki Yeriho obedo i wi dano mo keken ma bi yiko Yeriho odoco. Ruk obedo i wi ngat mo keken ma, calo Akaani, cwinyne ogoyo me geno i lonyo kede dong marwate ma kiloko ki Yeriho. ‘Bal’ pa Akaani nyutu calo mito ma i iwi cwiny ma i imung ma pe kicwero, me keto rwate me Babulon. ‘Ruk’ obedo pi tic me cako timo gin mito ma i iwi cwiny magi.

Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.

Lok pa Miller obedo lok pa Elija pi kare ne, ki Lweny me Civil ne onyutu gik me kwero ma orwako lok pa Elija. I cing Lweny me Civil, i 1863, Adventism pa Millerite ocweyo Jeriko dok, macalo ma nyutu ki yore matut me cira pa Yoswa ma oketo i ngat mo keken ma ocweyo Jeriko dok.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Joshua ogamo-gi laya i cawa meno, owaco ni, “Kwer obed i dano ma i wang Rwot Lubanga, ma obino cako yubo poto me Jeriko; obi keto dul pa en ki wod madit pa en, ki wod matin pa en obi keto bii pa en.” Joshua 6:26.

The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.

Lok "adjured" ma tye i cik pa Yoswa obedo rwate kacel ki kwer. Kwer obedo boti ka i weko cik pa Yoswa, ento ber obedo boti ka igwoko rwate. Lok ma kiloko calo "adjured" bene kiloko calo "seven times" i Levitiko 26. Rwate ki kwer pa Mose, macalo Daniel owaco i Daniel 9, tye ki rwom ki dwogo yubu Yeriko.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> En aye, Israel weng guleko cikni, kun gubalo woko, pi pe guwinyo dwoni; eka kwer ocwere i wa, ki kwac ma kiketo i cik pa Mose, lacoo pa Lubanga, pien watimo richo ikom en. Daniel 9:11.

Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.

Dako White owaco, “Obanga obedo ki yubu maber loyo ikom Jeriko, piny ka jo ogobo ki jami ma jo me Jeriko onongo woro, kede cwinye gi odonyo woko ki Obanga.” Obanga obedo ki yubu maber loyo i tyeko balo Jeriko, eka obedo ki yubu maber loyo i coyo i coc ngec me ciko ma Achan onongo nyutu. En bende obedo ki yubu maber loyo i coyo i coc lak ma okube ki yilo Jeriko, kede obedo ki yubu maber loyo i nyutu maber yik pa Obanga ma ki tic kwede i golo bute me Jeriko piny.

It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.

Paka en Yesu keken, macalo Ladit me lweny pa Rwot, ma oyubu malaika me miyo kwer me Jeriko obale piny, ci pe tye gin mo ma itimo mapore i Lok pa Lubanga; ento i goba man, wan tye ki lawi nyako ma owaco bot wa ni, “Lubanga onongo ocuro matek ikom Jeriko.” Nino 7 Sanduku me laloc gicwalo i mom pa paco, ci nino acel obedo higa acel i poroc. Cik en kiketo ne i coc i cako me woti i caka pi higa 40, ci i agiki me higa 40 meno gityeko woto i mom pa Jeriko pi nino 7.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Ki iye me ceng ma wun owenyo piny, ceng 40, ceng acel pi mwaka acel, binu yiko peko me richo mwu pi mwaka 40, ci binu ngeyo poko kica pa an. Numbers 14:34.

Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.

Nino abicaryo, gikelo Sanduku me yilo i tung pacho; i nino me abicaryo, gikelo ne me yilo i tung pacho kare abicaryo. Man miyo apoya aryo me janabi ni Jeriko otye ka rwate ki “kare abicaryo” me kwer pa Mose. Jogi me kwer pa Lubanga gin lami, ki lami abicaryo goyo olut abicaryo.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Un bene, calo got ma tye ngima, ubedo ot me cwiny, latic pa Lubanga ma maleng, pi miyo rwate me cwiny, ma rom ki Lubanga, ki kom Yesu Kiristo.

A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.

Turumpet nyutu, kaka kit ma tye kwede tero, onyo ngec me ciko, onyo musango, onyo kwayo i lwak maleng. I kare me agiki, turumpet bi opungu ki lagwokogi, macalo kit ma opungu ki jo Millerite i gin matimegi. Jadologi nyutu lagwokogi i dogola me Ziyon, ma gipungu turumpet me ciko jo Lubanga pi musango ma obino, ka bene gikwayo jo magi keken i lwak maleng.

> Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.

> Ngol otur i Siyon, ki cego kero i gotna maleng; jo weng ma obedo i piny obed gi otuturu; pien ceng pa Rwot bino, pien tye mac kany ... Ngol otur i Siyon, kwer lego can, waco lwak madwong: cok jo, kwer lwak, cok laditgi, cok otinogi, ki gigi ma mato iye: we lami nyom wot ki i yegi pa iye, ki nyako me nyom binyo ki i yegi pa iye. We jadoloki, lami tic pa Rwot, loro i kin layibi ki kica, kadi gicwaco ni, Gwoki jo ni, A Rwot, pe imi dul ni obed me kube, pi jo me lobo lunyogi: pingo gitye waco i iye jo ni, Lubanga gi tye ange? Joel 2:1, 15-17.

The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!

Lok me tarumbeta obedo lok me Elija. Kit ma ki tiyo kwede nyig “seven” mapatpat weng i Yoswa pot buk 6 gin nyig acel keken, onyo nyig ma onyuutu ki nyig ma kiloko ne calo “seven times” i Levitiko pot buk 26. Ento joteolog pa Laodikea, ki peŋ pi lok me bwoc ma gi yubo ki gicwalo, gi moko ni nyig ma kiloko ne calo “seven times” i Levitiko 26, keken nyutu “opong twero”, onyo “opong kom”, onyo yore marac mapatpat me gikano ni Miller onongo atir i terone me keto wel me namba i nyig ma kiloko ne calo “seven times”. Jodolo omiyo jo wot i cing Jeriko “seven times”, pe en calo “opong” onyo “opong kom” i Jeriko. Nyig ma kiloko ne calo “seven times” tye nyutu wel me namba!

At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.

I Yeriko, ka jo oloro dwon, onyutu dwon madit pa jo 144,000, ma ki ciyo woko i got labongo cing, i Buk Daniel chapta aryo, ma gigoyo cal ka gibolo ne i pore pore.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> I cawa pa rwodi magi, Lubanga me polo bitero lwak me rwot ma pe bibi bolo nining; kede lwak man pe bibi weko bot jo mapat, ento bibi yubu woko lwak magi weng, kede bibi bedo kare weng. Pien in oneno ni kidi okwanyo woko i got labongo cing, kede ni otyeko yubu woko tung, shaba, udongo, feza, kede dhahabu; Lubanga madit otyeko nyutu bot rwot gin ma bi time anyim; kede ndoto en atir, kede poyo ne obedo matwal. Daniel 2:44, 45.

God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.

Lubanga otimo atir me coyo gin me metalo ma welo ma obinongo i Jeriko: dhahabu, feza, shaba ki chuma. Ki poropheti, udongo nyuto jo pa Lubanga, macalo cal ma Rahab. Jeriko nyuto agiki pa dugu pa rwot me lobo weng i kare me yub madwong' pa 144,000.

> But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.

> Ento feza weng, ki dhahabu, ki dyegi me shaba ki lating, magin kicweyo maleng bot Rwot; gibino i ot me lonyo pa Rwot. Joshua 6:19.

Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.

Jeriko nyutu tic me mako Piny ma ki pako, ma nyutu kit tic me muvimenti ma rwate pa Malaika ma adek. Tic meno tye ki ngec me ciko, laana, ki gwoko kwo pa jo ma pe tye i lwak pa lapiriist, macalo onwongo nyutu ki malaya, Rahab.

Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.

Kwer ma Yosua owaco ki lam ne otime piny dok i kare pa Ahab ki Elija. Kwer ma okwanyo yubo Jeriko doki ne okwako lok me lami mapat ni, dano ma bitimo kamano: nyathi ma matidi bibi tho ikare ma oketo yinge pa Jeriko, ki nyathi ma madito bibi tho ikare ma otero kom pa Jeriko. I kare pa Elija, Hiel, dano me Betel, otimo calo lam eno; nyathi ma matidi pa en tho ikare ma oketo yinge, ki nyathi ma madito pa en tho ikare ma otero kom. “Kwer” ma rwate ki lok pa Elija ne giyaro pire kede tic me yubo Jeriko doki.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Nen, abi cwalo botu Elija janabi mapwod bino nino madit ki ma rwenyo pa Rwot; eno obidwogo cwiny pa kwaro bot lutino, ki cwiny pa lutino bot kwaro gi, ka pe abi bino akobo piny ki kwer. Malaki 4:5, 6.

The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.

Kwer me gin ma otime con pa Millerite, ma owoto ki kwena pa Eliya pa Miller, kiwaco ne ki Yosua, kityeko i kare pa Eliya ki Ahabu.

> In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.

> I kare pa en, Hiel ma obedo pa Bethel onongo oyubo Jeriko; oketo faundeeson pa ne i Abiram, lakwene madit, kede oketo bur pa ne i Segub, lakwene matidi, calo lok pa Rwot ma o waco i cawa pa Joshua, wod Nun. 1 Kings 16:34.

The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.

Lam marac me dwoko Yeriko pe twero ngolo woko ki nyutu pa teko ma Lubanga otimo i ogoyo piny oguru pa Yeriko. Dako White owaco ni, “Jo ma En oyar gi makene ki miyo gi oneno nyutu ma pire keken pa teko ne, calo Israyel me con, ki jo ma ka bene i cawa meno gibitemo yubo cik ne ma oweko maber, gubed jo me riyo pa En.” JoMiller dong gumako i nyutu pa teko pa Lubanga ma ogiko ki “Midnight Cry,” ento gicwero woko lagam pa Moses me abicel, ma Daniel bende owaco ni obedo lam marac pa Moses.

Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.

Nyinge gin lacar me kit i Lok pa Lubanga, kede nying pa dichwo ma oketo Jeriko odoco, kacel ki nyinge pa nyithina me acaki ki pa nyithina me agiki, gimiyo ngec mapol. Hiel tye piro ni Lubanga matye ngima me teko, kede nyutu ni Hiel obedo lami pa Lubanga matye ngima. Gin ma kityeko nyute pire tek calo ngat pa Betel, kityeko koyii iye ki ot pa Lubanga. Abiram, nyithina me acaki, tye piro ni laco me malo, i yore me keto malo ki cwalo malo. Nyithina me agiki, Segub, tye piro ni malo madwong kede keto malo ki cwalo malo. Nyinge adek magi weng nyutu gin me kit pa Lubanga, ento i kube me lamal ma gicuto, ginyutu dichwo ma tye keto iye malo ki cwalo iye malo maloyo Lubanga ma Loyo Gin Weng, ma ocweyo Jeriko piny. I lamal, bur nyutu ot pa Lubanga.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> Pi cwinya ma piny piny ma tye ki yie, ot pa Lubanga i piny obedo lawang pa polo. Rwom me pako, lamo, kacel ki lok ma kiwaco ki latic pa Kirisito, gin rwate ma Lubanga oyero me yubu jo pi kanisa ma i polo, pi pak ma maloyo, ma iye pe twero donyo gin mo ma pe maleng. Testimonies, volume 5, 491.

The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.

Jo me lok ma otime con pa Adventist, calo Arthur White, nyakwaro ma lacoo pa Ellen White, gigoyo coc ni kacako pa tic me cweyo kanisa ocako i 1860.

> “While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.

> Kare Ellen White ocone ki ocwalo malac ikom pire tek me bedo ki cik i lalo tic pa kanisa (nen i Early Writings, 97-104), ki kun James White ogwoko pire tek man i wang jogeno i lok ma ocako ikomgi ki i coc ma ocone i mekaratac me Review, kanisa odoko otio manok me cako timo. Lok ma kiweyo i yore mapore-por, kigamo maber; ento ka gutye ka me kobo ne i tim ma rwate, ne obedo tye ki gonyo ki medo. Coc matino pa James White i February ogero jo mapol ki cungo woko ki bedo me poyo cwiny, ki kombedi gi tye ka waco lok mapol.

> “J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:

> J. N. Loughborough, ma ne tye ka timo tic ki White i Michigan, en obedo dano ma acel me dwoko. Lebne ne me ayo, ento ki kit me gwoko wii:

> “‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’

> "Ngat acel owaco ni, ka i yubu pi bedo ki lony jami iye cik, ibedo dul pa Babilon. Peke; ania ni tye tuk madit atye ikin bedo wa i kabedo ma wa twero gwoko jami wa ki cik, ki tiyo ki cik me gwoko ki yiko piny ngec wa me yie. Ka pe atir me gwoko jami pa kanisa, pingo ento pe obedo marac pi ngat keken me bedo ki lony jami mo keken iye cik?—Review and Herald, March 8, 1860."

> “James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:

> James White otyeko giko lok mamege i Review, kun oketo anyim kanisa kit me mito yubu pi tic me cap buk, ki lok magi: “Ka ngat mo obedo ki apok bot tam wa, tim ber gin oco pulo me yub ma wati ka dano twero tic iye?” — Ibid., 23 Feburuwari, 1860. Lati pa kanisa ma acel ma tye timo tic i piny me miyo adwogi en R. F. Cottrell, lagedo me barua me Review ma tye tek cwinya. Dwogo mamege ma dong acel onongo oketo atir ni pe:

> “‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.

> Bratha White okwayo owete me waci ikom tami pa iye me gwoko gin pa kanisa. An pe angeyo atir ngo tuk ma omito i tami man, ento angeyo ni en bedo me keto wa i cik calo dul pa dini. Pi an, atamo ni obedo marac ka ‘watimo wa nying,’ pien mano tye i lwit pa Babilon. An pe atamo ni Lubanga bi aye ne.-Ibid., March 22, 1860. Arthur White, Ellen G. White, volume 1, 420, 421.

James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.

James White ocako temo ne me bedo kanisa i mwaka 1860, ci kanisa kinyutu calo “gate”. Ellen White owaco man ikom mwaka 1860.

> “In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.

> I mwaka me 1860, tho okado wii ot wa, kede omoko lam ma tin loyo me yom pa ot wa. Herbert matidi, onywol i 20 me September 1860, otho i 14 me December i mwaka adwogi. Testimonies, Voliyum 1, 103.

In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.

I mwaka 1863, jo White bene latinggi maduong otho. Ka otyeko yaro ki odoko mac matek, odonyo i ot me tic ma giyubo kwede cal me red, ki odii matin i kom red ma ojuk, ma giti tiyo kwede i yubo cal. Cal me 1843 ki me 1850 ginyutu mere pa muvimenti pa Millerite. Cal ma giyubo i 1863 nyutu kwanyo woko “kare abiro” pa Leviticus 26, macalo kit ma con ginyutu i pap aryo pa Habakkuk. Cal man nyutu lok me mere ma pe atir.

> “When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:

> Ka i Friday, November 27, [1863], won ki min oromo Topsham, gineno otino lacoo adek megi kede Adelia, gikuro gi i depo. Weng onongo gitye maber i rwom, ka woko ki Henry, ma onongo tye ki opuk. Ento i Tuesday ma obino malubo, December 1, Henry onongo tye marac tutwal ki pinyumonia. I higa moko lacen, Willie, lacoo pa Henry ma matidi loyo, oketo dok odoco lok me gin:

> ‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.

> 'I kare ma min gi ki lacamgi pe tye, Henry ki Edson, bene i kom loyo pa Brother Howland, gitye ka tic matek me keto cal i tung laya, ma romo cato. Gitye ka tic i ot stoa ma gikwanyo, ma romo block acel ki ot pa Howland. Ki meko kare, giyweyo woko tic pi nino nining’ kun gitye ka roto ni cal bitye gicwalo ki Boston. . . . Ka oduogo ki wot madit i wang kwer, en [Henry], labongo pe oparo, oceto oturo i laya ma madwet manok ma gicako me keto i tung pa cal me pepa. Yamo macol ne otye ka donyo ki i dirica ma oyabe. Tic man ma pe oyar eni omiyo obedo ki macol madwong.'" Arthur White, Ellen G. White, volume 2, 70.

In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.

I 1863, dul pa Millerite otyeko pire ki cweyo kanisa ki kwanyo woko ada me piny atyer ma kityeko nyuto i tebo aryo pa Habakkuk. Ladit madwong, calo Hiel, dano pa Bethel, ne ocako tic me cweyo bur i 1860; pien timo mano, nyathi ma okato ne otho. I 1863, cal ma pe adier ne obedo kabedo me nino ma Hiel nyathi madit onino matin. Omako kop, ki otho i mwaka eni keken. Otho pa en oromo maber ki onino i cal ma ne kityeko cweyo i kare meno. Ento cal ma ne kityeko cweyo i 1863, ne en cal ma pe adier pa piny atyer ma Elijah, ma kityeko nyutu ne ki Miller, ne oketo malo.

The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.

Cik ma Yosua omiyo me gengo dok cweyo Jeriko, ocwalo ne ki lok ma "adjure". Lok en nyuto lami ki kero; kede en aye lok maromo acel keken ma ki loko ne calo "seven times" i Leviticus 26. En aye kero ma tye kwede lok pa Elija, kede kero eno otimere i 1860 ki 1863, ka Millerite Adventism odok cweyo Jeriko ki yubo kanisa ma gicoye iye i cik pa gavumenti, kede kweyo woko "stone of stumbling" pa Miller. Hiel ne obedo dano pa Bethel; kede ki lok me poro meno pako tek tic pa Hiel me odok cweyo Jeriko, calo tic me cweyo kanisa.

The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”

“Kwer” pa Yosua kimiyo ngec kacel kwede lok pa lweny pa Jeriko, lweny ma pe romo kiwaco labongo kicano “abicel aryo” dok ka dok.

In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.

I 1863, lok onyo “gamo” pa Musa, kaka Elija onwongo onyuto, ki ma William Miller onwongo rwako iye, otero “kwong.” Lok pa Musa ki tic pa Elija, gikwanyo woko. Elija odwogo i 1989, ento pe odok ocwalo kube kwede Musa, nyaka inyim 11 me September, 2001. Ngec man pud pe kiyubu ne, ento tye atir tutwal.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> Latic pa Lubanga ma pe gibedo maleng dong giketo gi piny i lweny ikom Lubanga. Gipako Kiristo ki lubanga pa piny man i wic acel. Kombedi ka giwaco ni giyaro Kiristo, ento gikungo Barabbas, ki ticgi giwaco ni, 'Pe Ngat man, ento Barabbas.' Wek jo weng ma kikwano lok man, poyo ngec. Setani ocoyo kongore pi ngo ma twero timo. Oparo ni obi yubu bedo acel ma Kiristo okwayo obed i kanisa mege. O waco ni, 'Abi aa, abedo tipu me kwena me laya joma atwero, me pako gi marac, ki cwero gi, ki miyo lok pe adier.' Ka kanisa ma dong otye ki ler madit, ki gin me nyutu adier madit, oywako wod laya ki lami cal me pe adier, kanisa en obi yweyo waco ma Rwot ocwalo, ci obyaro lok ma pe romo mino geno, ki tam pe adier, ki yore me tam pe adier. Setani nyerogi pi ridi gi, pien ngene ngo ma adier tye.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> Jo mapol gubicung i kac me yaro lok wa ki lawi mac pa lok me nabi ma pe adier i lwetegi, ma gimiye mac ki i lawi mac me piny pa pek pa Setan. Ka wic aryo ki pe geno gicweyo i cwinya, latic pa Lubanga ma atir gubicweyo woko ki bot jo ma gicoyo ni gi ngeyo tutwal. “Ka in onongo iningeyo,” Kirisito owaco, “in keken, peka, i nino mamegi ma tin, gin ma obedo pa kuc mamegi! Ento kombedi gibedo i mung i wang in.”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> Kono, tig pa Lubanga tye rwate maber. Rwot ngene jo ma obedo pa en. Lamo ma kipwoyo myero pe bed ki bwok i leb pa en. Myero obed oywete calo ceng, ki pe tye ki jam me marac mo keken. Lamo ma kipwoyo ki presi ma kipwoyo bibi bedo teko me cobo lyet me atir i wi cawa man ma pe rwate. Lyet, owete, lyet mapol ni wa mito. Loki opira i Zayon; nyutu gonyo i got maleng. Gobo lwak pa Rwot, ki cwinya ma kipwoyo, pi winyo ngo ma Rwot bi waco bot jo pa en; pien omedo lyet pi jo weng ma bi winyo. Wek gi bed ki keca ki gin me lweny, ka gibino malo i lweny—pi konyo Rwot ikom jo ma rwom. Lubanga kene bi timo tic pi Isirayel. Leb me bwok weng bi tumi. Cing pa malaika bi yubo piny yore me bwok ma tye ka kicayo. Ot me rwom pa Setani pe con bibi loyo. Loyo bi mede ki ngec pa malaika me adek. Macalo Ladit me lwak pa Rwot obobo piny odi pa Jeriko, kamano bende jo ma gicogo cik pa Rwot bibi loyo, ki gin weng ma tye ka dongogi bibi cweyo piny. Wek pwonya mo keken pe diyo piny ikom lutic pa Lubanga ma obino botgi ki ngec ma ki cwalo ki polo. Pe dong ipito bal i gin, waco ni, ‘gibedo ma giciko tutwal; gikwano matek tutwal.’ Gikwano romo bedo matek; ento pe mito ango? Lubanga bimiyo wice pa jo me winyo ogogo, ka pe gibeko dwon pa en onyo ngec pa en. Obikano jo ma gikwanyo ki leb pa Lubanga.

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> Sitaani oter jami weng mo keken me bedo ni pe obin gin mo i tung wa macalo lwak me ciko wa ki kica, ki monyo wa me weko balwa. Ento tye lwak me jo ma gubiyengo Sanduuku pa Lubanga. Jomoko bi wut woko ki tung wa, kede pe gubiyengo Sanduuku doki. Ento gin man pe gubicweyo walo me ogeng adwogi; pien adwogi obiyweyo anyim ki malo paka i agiki. I kare mukato, Lubanga oseyero joo; kede kombedi tye joo ma tye ka lolo kare, ma gotere, ma gutyar me timo waci ne—joo ma gubicito i gikeng ma con calo walo ma giweyo ki lim ma pe matek. Ka Lubanga omiyo Roho ne i wi joo, gubitic. Gubol Lok pa Rwot; gubweyo dwonggi calo bel. Adwogi pe bi piny woko onyo bi kweko twero ne i lwetgi. Gubinyuto jo balgi me ketho cik, kede ot pa Yakobo richogi. Testimonies to Ministers, 409-411.

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