Article

# Elijah - Number Ten

Elija - Namba Apar

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

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The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.

Dul me Millerite kityeko nyutu iye pot buk abicel pa Yesaya, ki lagam me higa 65, ma ocako i higa 742 me anyim Kristo. Higa 65 jene ma otime i gin pa Yesaya, gin tye calo higa 65 ki 1798 dok i 1863. Alfa ki Omega pwod gunyutu agiki kacel ki acakki. Lagam me higa 65 nyutu kwer me dii 7 i kom duk ma i wiye ki duk ma i cing pa Isirayel. Dii 7 me acaki i kom duk ma i wiye ocako i higa 723 me anyim Kristo, i lacen me higa 19 ki cawa ma Yesaya onwongo opaco lagam ne bot Rwot Ahaz. Dii 7 me agiki i kom duk ma i cing, ocako i agiki pa higa 65, i higa 677 me anyim Kristo.

The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.

Lagoro me kare 7 ma acel ikom Efraim ogiko i 1798, ma obedo kare me agiki, ka neno me Ulai River ma i dyer aboro ki dyer ochiko pa Daniyeli kityeko yabo woko. En oketo alama me poropheti pi obino pa lok pa malaika ma acel, kacel ki cako me poropheti pa muviment me Millerite. Lagoro me kare 7 ma agiki ikom Yuda ogiko i 1844, ma obedo obino pa lok pa malaika ma adek. Mwaka 19 lacen, i 1863, mwaka 65 ma ki nyutu i cako me poropheti oketo alama pa agiki pa muviment me Millerite, kacel ki cako pa Kanisa Seventh-day Adventist pa Laodicea. Mwaka 7 i nyim 1863, i 1856, James White ocako nyutu ni muviment me Millerite ogiko bedo Kanisa pa Philadelphia, kacel dong obedo Kanisa pa Laodicea. Wod pa nyithindo pa en, ka tye ka poyo lok pa kwo pa Ellen White, opoyo ikom gin matime i 1856, kacel ki lok me Laodicea.

## “The Laodicean Message

Kwena me Laodikia

> “The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:

> Jo Adventist magwoko Sabat gi tero kabedo ni lok ma kobo bot kanisa abiro i Revelation 2 ki 3 ocweyo calo gin ma Kanisa me Kristo otyeko donyo kede i cawa mapol mapol. Gi otyeko nongo ni lok ma bot kanisa pa Laodicea rwate ki jo ma kombedi gi waco gi ni jo Adventist i nying keken, bedo jo ma pe gityeko cwako Sabat me nino abiro. I editorial matidi i Review me 9 October, James White okwanyo penyo moko ma kelo paro matek, ma ocako kwede waco ni:

> “The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.

> "Lapeny eni tye cako aa odoco, ‘Lati, me otum ngo?’ I kare man tye kabedo pi lapeny manok keken, ma gi kwayo me miyo wang dwogo bot lok pa gin ma gilube kwede. Wa geno ni dwok ma opong obino kare matin.—Review and Herald, Oct. 9, 1856."

> “Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.

> I tung lapeny apar acel ma openyo, en aye lapeny ma abicel ma omako pire tek bot jo Laodicea.

> “6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.

> 6. Kit pa jo Laodikia (ma cogo, pe otur, ki pe mac) pe nyutu maber ki rwate kit pa dul pa jogi ma giwaco ni gi tye kwede lok pa Malaika me Adek?-Ibid.

> “The last question lays the matter open:

> Penyo ma agiki keto kit i wang piny:

> “11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.

> 11. Ka man obedo kit wa calo jo, tye wa ki lok mo matir me geno kica pa Lubanga, ka pe wa winjo ‘tam’ pa Lajul ma atir? Ami tam bot in: i cato bot an zahabu ma kiporo i mac, mondo ibed tajiri; kede lep macel, mondo icwal lep, ki kwer me pwot me in pe onen; kede ilubo wanggi ki yec me wang, mondo inen. Jo weng ma amar, acwalo gi kwer ki aleye gi: ka mano, bed ki cwiny ma goro, dok i loko cwiny. Nen, atye i wang od, akono: ka ngat mo winjo dwon na, ki oyabo wang od, abi donyo i bot en, abi cam ki en, en bende obi cam ki an. Bot en ma oloyo abi mii ni obed ki an i kom na, macalo ka an bende aloyo, ka abedo piny ki Wuona i kom pa En. Revelation 3:18-21.-Ibid.

> “It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:

> Ongeyo atir ni atir pa kom gin man onongo keken cako yaro i paro pa James White. Namba ma i dok pa ‘Review’ onongo ocweyo nyig coc ma nyutu ‘kanisa 7’ i kolamu 7, i nying man keken. I waci me cako, owaco ni:

> “We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.

> Myero wabedo ki tam pa jo me tito me kombedi mogo ni kric abiro man myero ki poyo gi ni gin me nyutu kit abiro me kric me Kristiani, i kare abiro, ma gupongo kare weng pa cawa me Kristiani.—Ibid., Oct. 16, 1856.

> “He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:

> En dong ocako yiko lok me poropheti, kun oyiko pi kanisa acel acel keken. Ka obino i me abiro, Laodikiya, oporo ni:

> “How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.

> Poko ma nyoyo cwiny pa kanisa man cweyo wa piny maber calo jo. Kede, pe ni poko ma lwic man obedo cal maber loyo weng pa kit wa kombedi? En aye; kede pe bi bed ki ber mo me temo wilo teko pa lami ma yubu i cwiny man ma kicwalo bot kanisa pa Laodikea. Rwot obi konyo wa me yaro ne, kede wa nongo lonyo ki ne.-Ibid.

> “After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:

> Piny ka en ocoyo kolumu aryo i kom Kanisa pa Laodikia, lok me agiki pa en okwayo matek:

> “Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.

> Owadwa ma amaro, wan myero loyo lobo, kom pa dano, ki Setani; onyo wabibedo pe ki tyen i Tutwero pa Lubanga. ... Kayo tic man kombedi woko, ki i yie mii cing i lok pa kica ma pi jo Laodikea ma tye ka dwogo. Yim i nying Rwot, ki mii mac pa wunu ler woko pi dwong pa nyinge ma ogwedi.-Ibid.

> “The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:

> Adwogi ki i lobo me tic obedo ma ocoyo cwiny matek. G. W. Holt ocone ki i Ohio i ceng 20 me dwe me October:

> “Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.

> Ee, an geno ada ni wa ma tye i kwena me adek, kwede cik pa Lubanga ki geno pa Yesu, wa aye obedo kanisa ma leb man kimiyo bot wa; ki pe myero wanege cawa i kwayo pi dil ma kiketo i tem, lewic ma oyera, ki yath me wang, mondo wa neno.-Ibid., Nov. 6, 1856.

> “From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:

> Ki tung pa oturo me otwon, dwon manyen owinyo ikom lok man, ma obedo me Stephen N. Haskell, me Princeton, Massachusetts. Macalo First-day Adventist, ocako waco wac pa Lubanga ikare me higa 20; inyo higa 3 otyeko, obedo dong i Wac pa Malaika me 3. Layeny Baibul ma oyeny maber tutwal, inyo oneno editorial me White ma matidi me acaki, ma oketo acaki i penyo ikom kanisa 7, oyero me coo coc lamal pi Review:

> “The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.

> Gin ma kiwero iye eni obedo acel i gin ma cwinya tye kwede matek tutwal pi dwe manok ma otyeko kato. ... Pi kare manok, abedo ki geno ni lok ma kicwalo bot jo Laodikea tye pa wa; en aye, pa jo ma gigeno lok pa malaika me adek, pien tye gin mapol ma an atamo ni maber. Abi wero aryo.-Ibid.

> “This he does, devoting two columns to his conclusions. As he closed he declared:

> En otimo mano, ki miyo kolumu aryo pi lok me agiki ne. Ka otyeko, onyuto ni:

> “A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.

> Tiyori ikom ngec pa malaika ma adek pe, pe dong, bi romo gwoko wa, labongo laya me nyom, ma obedo bedo maber pa jo maleng. Wan myero watyeko bedo maleng i lworo pa Rwot.-Ibid.

> “As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.

> Ka James White mede ki coc pa edita ikom lok ma kicwalo bot Kanisa me Laodicea, lok me tam ma Adventist ma giko Sabiti ne kombedi tye ka kwano i Review onongo ogoyo cwiny ma tek; ento, ka ki paro matek ki lamo, oneno ni rwate. Barua ma gi ocwalo bot edita onongo nyutu rwom marom weng, kede nyuto ni dwoko cwiny tye ka cako. Pe obedo yubo me cwinyo ni lok ma oketo dwoko cwiny; man onongo kiketo atetega ne i coc me acel i Testimony No. 3, ma kicwalo i Dwe Aprel, 1857, ma nyig coc ne “Bed gi pire tek ki dwoko cwiny.” Ocako kwede: “Lubanga owaci an i neno gin acel acel ikom kanisa i kit ma kombedi tye mabodobo, ma abi nyutu botu.” -1T, p. 141. I iye man Ellen White oyaro gin ma kinyute ne ikom lwenyo ma Setani lwenyo kanisa kwede lonyo me piny ki jami me piny. Arthur White, Ellen G. White: The Early Years, volume 1, 342-344.

The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.

Muvimenti pa Millerite ocako i kit poropheti calo Kanisa pa Philadelphia, ci i 1856 en obedo Kanisa pa Laodicea. Bang hawi 7, muvimenti eno otyeko, ci Kanisa pa Seventh-day Adventist ocako calo Kanisa pa Laodicea, ki bimedo kamano nyaka Rwot oyut woko ki dho ne. Muvimenti pa 144,000 o aa ki bot Kanisa pa Laodicea, kaka keken ni Muvimenti pa Millerite o aa ki bot Kanisa pa Sardis. Muvimenti pa 144,000 rwate ki Muvimenti pa Millerite, pien muvimenti me acaki odwoko woko ki Philadelphia dok obedo Laodicea, ki muvimenti agiki odwoko woko ki Laodicea dok obedo Philadelphia. Kabedo me yub ki Philadelphia dok i Laodicea i gin me kare pa Millerite kityeko ketone ma peya calo 1856; ento kabedo me yub myero bene kiketone i muvimenti agiki, pien Lubanga pe yub kare mo keken. Kabedo me yub kicano i Apokalipsi apar acel ki laneno aryo ma gigweyo kwo i yoo.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Ka gityeko tyeko tic pa gi me nyutu, lagoro ma aa ki bur ma pe tye boto bi cako lweny ikomgi, ci bi loyogi, ci bi balogi. Ringi pa gi ma otho gibedo i yot me gweng madwong’, ma i kit me lamo gimiyo nying Sodom ki Misri, kam ma bene Rwot wa kityeko kume iye i msalaba. Revelation 11:7, 8.

The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.

Dul ma agiki obitho, ci obicung, ci doki obicungo ki tho macalo bendera. Ka timo mano, obidoko rwate ki lak me Republican. Lak me Republican omiyo cal pi le, ci le ma en omiyo calo ne kikwayo pi en i Nyutu pa Yohana 17, ci le eno kikenyo calo wi me abicel ma oywee bal me tho, ma bidoko ocungo ki tho macalo wi me abicel adek. Obicungo ki tho macalo abicel adek ma obedo ki i abicel aryo.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Lewi ma ne tye, ki pe tye; en keken aye me abicel adek, ki tye i but abicel aryo, ki wot i lal. Revelation 17:11.

The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.

Tong pa Republican bino timo cal pa le en; ci en bino gemo, dong en bino dwogo obedo. Ka en o dwogo obedo, en bino bedo wi ma abicadek, ma onongo obedo acel i wi abicaryo ma con. Tong pa Protestant obedo i wi le me piny acel keken, calo tong pa Republican, ci myero obed ki kit timo me poropet acel keken. Lok me ceto ki i Philadelphia bot Laodicea i dul pa Millerite nyutu anyim lok me ceto ki i Laodicea bot Philadelphia i dul ma agiki.

When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.

Ka dul ma agiki oywako bal ma ogoyo kwo i July 18, 2020, ne otho macalo Laodicea. Kacce, macalo kit ma kikwayo iye i Revelation 11, ka ocako bedo Philadelphia, dong onongo nyutu kanisa ma 8, ma tye i tung me 7. Tho ma i 2020 ne rwate ki tung pa Republican, pien ki cawa me agiki i 1989, obedo tye presidente 6. Presidente ma 6 oywako bal ma ogoyo kwo, ma bi ogedo i 2024. Wii meno dong bideno wii ma 8 pa United States ki cawa me agiki i 1989, kede obedo tye i tung me 7. Tung aryo ne gin ma 6, ma dok bedo 8. Gin atir man obedo but madit me lok pa Revelation pa Yesu Kiriisto, ma giyabo woko manok keken mapwod pe giloro probation.

For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.

Pien kamano, tek me bedo maler ikom gin mukato pa Millerite ma tye ka nyutu calo gin mukato wa me kombedi. Sister White omoko ada keto pa James White me Laodicea bot tugedo i 1856, ento en pe obedo keto ma kicayo ki paro pa dano. Hapar abicel aryo mapat ki kare ma Kanisa pa Seventh-day Adventist ogamo ki cik kwede Dul pa Republican, kityeko yaro ne ki lamal ni en obedo Kanisa pa Laodicea. En nyutu ni, pud pe obedo kare acel mo i gin mukato pa Kanisa pa Seventh-day Adventist ma en obedo gin mo mapat ki bedo pe ki lela, lwak, otum, i peko matwal ki i buk marac. En ada me porofeti omiyo kabedo me lok ki twero me yubu pi yaro tim marac angwen ma medo i dwong i dwong i Buk pa Ezekiel chapita aboro macalo jenereson angwen pa Adventism.

When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.

Ka ki pimo lok me kare pa Milerait ki i kit me yore pa Isaiah 7 me cawa 65, myero kinongo ni poropesi me cawa abicel ki aryo obedo ambrela me poropesi ma ocobo lok me kare weng pa wot pa Milerait. I 1856, kwena ma bot Kanisa pa Laodicea odoko adwogi me cawa man pi Adventizim pa Milerait. En ma oketo kwena pa Laodicea pe obedo James onyo Ellen White, ento obedo Lawan ma atir ki ma adwogi.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Kaci bot malaika pa kanisa ma i Laodikiya, iket coc ni: Gin man owaco Amin, Lami ma goba ki atir, Cakke pa yubo me Lubanga: Angeyo tic mamegi, ni in pe i ocol onyo i mac; anyenyo ni ibedo ocol onyo mac. Ento pien in ma obedo i ma pe cok ki mac, ki pe i ocol ki pe i mac, abi cige in ki dhokna. Pien i waco ni, “An arico, ki apongore ki jami, ki pe adwaro gimoro,” ento pe ingeyo ni in itye kacel ki loyo marac, ki ceko, ki bedo dwa, ki bedo labolo, ki bedo labolo cwiny: Atyeko mii paro bot in me miyo ki amia bul me wot me bul, bul ma kigoyo i mac, ci obed ni in arico; ki law ma oyera, wek ilaro, wek kuc pa bedo gi dugi pe obino piny; ki lub wangegi gi yato me wange, wek inen. Jami weng ma amaro, awaco kede gi ki awuoko gi: bed maber i cwinya, ci i dwogo. Nong, an abedo i wang odi, ki apoko: ka ngat mo winyo dwon na, ci oyabo odi, abi donyo i iye, ci abi cham kode, en bende kod an. Bot ngat ma oloyo, abi mii tedo ki an i kom wang keno na, macalo ma an bende aloyo, ci abedo piny ki Wuon na i kom wang keno mere. Ngat mo obedo ki winge, obed winyo ngo ma Roho owaco bot kanisa. Nyikom buk Mekwanyo 3:14-22.

The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.

Lakit ma atir nyutu ni ka ngat mo ‘owinyo’ dwani pa En, En obi donyo iye ka ‘ocamo kwede’. Ka Laodicea oyabo ol, Kiristo obi donyo botgi ka ocamo kacel kwedgi. Ka gicwalo Kiristo me donyo, okelo kwena, pien kit calo me camo tito nongo kwena. Kwena romo kiwaco keken ni en kwena me Laodicea, ento mano obedo tam mape piny ikom gin ma kwena ma En kelo tito. I 1856, Hiram Edson oyiko woko coc aboro ma tye ki ngec me laporoc, ma omede ngec ikom ‘laporoc me cawa’ ma me acel peke, ma malaika pa Lubanga giluwo William Miller me nongo ne ki waco ne piny. I coc aboro meno, Edson onongo onyutu maber higa 65 me Isaya 7.

The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.

Acaki me tic pa Miller obedo omoko ngec me diyo abiro; ki higa abiro mapwod pe muvimenti ma ki yee ki nying tice pa en obityeko, nyutu ma piny me propesi acel-eno ne kimiyo bot Millerite Adventism. Ne kimiyo i higa acel keken ma ki Cwiny me Nabii oyaro-gi ni gin jo Laodicea. I kit me propesi, bang nino 2520, i 1863, moko me acaki pa Miller me kare me propesi ne kirejo woko. Kwena me Laodicea pi muvimenti me Advent obino i 1856, ki Rwot okedo i bur diyo aboro, ki coc aboro, me neno ka obedo twero me nongo donyo. I tyeko pa muvimenti, Lami Atir onwongo mito me cami ki jo en ki camo lok me kare me acaki ma oa ki cako pa muvimenti. Jo en pe ogamo camo, ki higa abiro, onyo nino 2520 me propesi anyim, jo en giciko bur ma kiyabo ki ki pa David ma ki keto i cing pa William Miller. Gin odoki bot nabii mot pa Samaria ma omiyo gi lok ma pe atir, ma oketo piny giko mamegi ni gibiro tho i tung donki ki layen.

In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.

I mwaka 1856, pembe me Protestant obedo i kiriisi pa bonde me lagam, pien ka pe tye lagam, dano gipoto. I mwaka 1856, pembe me Ripablikan bene obedo i kiriisi.

1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.

Omwaka 1856 onyutu mede pa lweny ma tye ki tuco matek ma gicwako nying “Bleeding Kansas”, lweny i twoke me Kansas ki Missouri. Lweny ne twero ne tye ikom pyem ni Kansas obin odonyo i Union calo state ma pe ki buddu onyo state me buddu. Lweny eno nongo tye ki kwac matek ikin jo ma gi cako bedo ma gicwako buddu ki jo ma gi cako bedo ma pe gicwako buddu.

On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.

I dwe me 22 me May, 1856, gin ma goro matek bene otime i kabedo pa Senate me United States, ka lami pa Kongres, Preston Brooks, ma aa ki South Carolina, ngat ma gonyo yubu lacoo, ogamo matek Senator Charles Sumner pa Massachusetts ki kono me wot ne. Sumner otyeko waco lok me cweko yubu lacoo, ma opeto nying The Crime Against Kansas, ma omako cwiny Brooks matek. Gin me okwoyo ki kono man oyaro peko me cwiny ma tye ka medo bot North ki South ikom pigi me yubu lacoo.

In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.

I mwaka 1856, Dul Republican oyubu me dwogo bot karo me cing ma ocako ki Cik Kansas–Nebraska, ma ki puro i 1854, ma en okelo med-ki-med me goyo muk ikom yabo pa kit me bolo dano i lobo manyen. Konvension pa piny me acel pa dul otime i Philadelphia, kede John C. Fremont ki yero ne obed kandideet pa Presiden me acel pa gin i yero me 1856.

The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.

Cik me Kansas–Nebraska okete dul me lobo pa Kansas ki Nebraska, kede omiyo jo me keto gang i dul magi twero me moko ka gubweko otumwa i rwom me pinygi onyo pe. Tam man, ma kicoyo 'popular sovereignty,' opoto woko maber 'Missouri Compromise' i 1820, ma kigengo otumwa i bor pa rek 36°30' i dul me lobo Louisiana. Cik en okelo rwate madit i kom kit me otumwa i dul me lobo. Dok ocako piki i but but, pien oyab twero ni otumwa romo medo i piny ma con gityeko paro ni peke otumwa, macalo Kansas. Ka giketo Cik me Kansas–Nebraska, okelo woto matek pa jo me weko otumwa ki jo me gengo otumwa i dul me lobo Kansas, jo acel acel kicenyo me loyo adwogi me cimo me 'popular sovereignty'. Lute man me yaro twero i dul me lobo okelo lweny matek ki kare me peke cik, ma kicoyo 'Bleeding Kansas' i 1856.

The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.

Yubu me Purezidente pa mwaka 1856 obedo gin ma tek me polotiki. En onongo tye ki lweny me yubu i but dano adek: James Buchanan me dul Democrat, John C. Fremont me dul Republican, ki Millard Fillmore, Purezidente ma con, me dul American Party. James Buchanan ne giyero iye i yubu, kede obedo Purezidente ma namba 15 me United States.

James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.

Piriisdensi pa James Buchanan ngene ki bal me pe yubo maber pire-tek ki yabo ma medo bot North ki South, ma me agiki okwako i cako Lweny pa Amerika pi kare manok kun otyeko weko ofis. Piriisdensi mamegi mapol gineno ne calo acel ikom piriisdensi ma pe rwate loyo i lok me mukato pa Amerika, pien bal madit otime i lalo ki yubo peko.

The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.

Tito ma tye ki nying marac “Dred Scott Decision” i caka 1857 owaco ni joo me budu, ka kitye kigi i budu onyo gitye ribe, pe gin jo lobo kede pe gicako cal i kooti me Fedeero. Omedo owaco ni Kongres pe twero gengo budu i tenge me United States. Demokrat Buchanan ogamo piny “Dred Scott Decision” ma konyo budu.

Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.

Pe keken kit me cwiny ma konyo dic pa Democrat Buchanan omiyo pire tek omede dok okato i Lweny me i piny kene, ento bende pe twero ne me lonyo kwo me cente pa piny omiyo ocake “Panic of 1857”, ma en acel ki dwogo piny madit i kwo me cente i mukato pa Amerika mapwod pe “Great Depression”. “Panic of 1857” omiyo obedo piny me kwo me cente ma pire tek ma odong higni mapol. Dul me tic ki banki giloro, jo ma pe tye ki tic omede, ki “stock market” opoto piny.

During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.

I cawa ma Buchanan obedo Pirezdent, steit me South ocako kit pa gi me nywanyo woko ki Union, kede gi obolo woko pi yero pa Abraham Lincoln, ma obedo Republican, i mwaka 1860. Buchanan ocako kit ma pe rwatek i adwogi me nywanyo-woko, kun oyero ni Gamente me federo pe tye ki twero me gengo nywanyo-woko ki rwate. Pe bedo ki tic ma cimo maber man omiyo kit me nywanyo-woko ocweyo teko. Pe bedo ki ruyot madongo pa iye kede pe kuc pa iye me cimo tic ma cimo maber me yiko adwogi me nywanyo-woko, omedi i tamo pa South ni gin twero yweko woko ki Union labongo pe gubedo ki jo lweny ma gibigengo gi.

In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.

I higa 1860, Abraham Lincoln, Purezident ma acel me Pati me Ripablikan, kityero. I ceng acel me dwe Jenwari, 1863, Purezident Lincoln oketo cing ki oyaro Yaro me Yweyo ma agiki, ma oyaro ni jo maboko weng i piny ma Kongfederet gilar iye obed ki yweyo. Yaro pa Purezident man omako teko madit i Lweny me i yin piny, pien ocoyo miriambo ne otur i kit ma pe romo en aye pi gwoko Yunyon kende, ento bende pi agiko boko. Yaro me Yweyo pe oyweyo i kare acel jo maboko weng; ongolo pi kacel i piny ma Kongfederet gilar iye, ka Yunyon obedo ki twero manok. Ka luwak me Yunyon odonyo anyim ki okwanyo laco iye i piny ma Kongfederet, yaro man onwongo ki tic, kede jo maboko ma i kabedo meno giyweyo. Yaro me Yweyo obedo kiketo yoo ma tye madit i bot agiki me okwero boko i Amerika ma kiketo kacel, kede oketo yoo pi keto Yub ma apar adek me Konistitueson pa United States, ma kiketo iye cik kede kigwoko ne gi cing i ceng abicel aryo me dwe Disemba, 1865.

The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.

Lawi pa Republican, ki ceng 1850 anyim, ne obedo i peko madwong pi kom me budu. Piny ne ocung i dul aryo mapire tek, ma kicwalo gi calo dul aryo mapire tek me paro me polotiki. Tic me separasyon ocake i 1856, ka dul me anti-budu ki dul me pro-budu gi donyo i lobo Kansas ka gi temo me gwoko paro-gi me budu, iceng acel con Philadelphia tye kicweyo ki Laodicea. Democrat ne jo me pro-budu, ento Republican ne jo me anti-budu.

In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.

I 1856, Bleeding Kansas tye calo piny matidi me lweny ma tye ka bino. I kare en, Democrat ma cwiny tedo ki slavery oyaro ne bedo ladit pa Republican horn, ki lwak ne ma pe rwate obedo cal me kit bedo pa Presiden ma pe rwate, nyaka i cenge ma cokcoki. Onongo tye anyim pa Presiden me Republican ma me acel, ma kicono me yweyo keca ma kit bedo pa Presiden pa Buchanan ocweyo ka.

By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”

I mwaka 1863, lagoro me Republican otimo Cik me Twero me Gamente ma rwate loyo weng i gin mukato me le me piny ma kiginyuto iye i Revelation apar adek. Cik me Twero man obedo tero kom slavery. I Proclamation, paragraf acel waco ni, “Ni i nino acel me dwe me January, i mwaka me Rwot wa 1863, jo weng ma kigwoko gi calo slaves i State mo keken, onyo i dul mo ma kiyiko i State, jo me kama man gubed i lweny ki United States, gubed i kare meno, ki i con dong, ki pi matwal, libere; ki Gamente me Twero (Executive) me United States, matye ki twero me lwak ki me lweny me pi iye, bineno ki bigwoko liber me jo macalo gik man, ki pe bitimo tic mo keken me gengo jo man, onyo mo keken ikin gi, i moko ducu ma gubedo timo pi libere ma adwogi pa gi.” Kadi bene yubu peko me slavery i gin mukato pe otyeko weng i kare meno, ento cwinyi pa Constitution gineno ka Lincoln owaco ni, “jo weng ma kigwoko gi calo slaves i State mo keken ... gubed i kare meno, ki i con dong, ki pi matwal, libere.”

Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.

Lincoln obedo ka dwogo bot kit me acaki ma ki nyutu iye i Konstituson, ma nyutu ni “dano weng kicweyo gi maromo.” Lincoln obedo ka dwogo bot ada me acaki i kare acel acel ma tung me Protestant obedo ka kweko porofesi me acaki pa en, ma aye porofesi me sileveri. Ento, kare acel acel keken ma tung me Republican obedo ka miyo “ekzekutiv oda” ma dit loyo weng ikom sileveri, tung me Protestant omiyo “ekzekutiv oda” ma dit loyo weng i kit porofetik pa en ikom porofesi me sileveri, ma ki nyutu kwede kica ki kwer pa Mose. Tung me Republican oyero dwogo i gin me acaki; tung me Protestant oyero kweko gin me acaki kede dwogo bot gin ma kigoyo iye cik ni pe myero odwogo botgi dok cen.

In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.

I 1863, pembe me Republican ogabo woko i kambi aryo, macalo dul me Israel pa con ogabo woko i cawa pa Jeroboam ki Rehoboam. I 1863, pembe me Protestant otyeko lube me cik iye pembe me Republican, macalo madhabahu aryo pa Jeroboam i Bethel ki Dan. Pembe aryo guwoto i gin ma otime ki rwom maromo, ci gin ma otime i 1863, laling laling, nyutu gin ma otime i nino me agiki.

Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.

Lok me con pa Millerite oyubedo i lok me con pa jo 144,000, kede cik manok me porofeti. Acel ikin cik magi en ni, i lok me con pa Millerite, jo ma gicoyo kwedgi me acakki obedo jo ma tye woko ki movimenti, ci lacen ne obedo movimenti kene. I movimenti pa jo 144,000, dwon aryo me Apokarifu 18 ginyutu jo aryo ma lok ocwile kwedgi, ento kwedo magi gityeko bedo i yore ma ocako woko ki lok me con pa Millerite. Rwate me acakki en jo pa Lubanga; dwon ma aryo en pi lwak mapat pa Lubanga ma pud tye i Babilon.

Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.

Gonyo mukene me porofeti tye ni: kadi obedo ni dyer aryo giceto ki kanisa acel i kanisa mukene, jo Millerite gi oceto ki Philadelphia i Laodicea, kede wot madwong pa lacam me adek tye oceto ki Laodicea i Philadelphia. Man nyutu ni jo Millerite gi owuo ki kanisa me abicel i kanisa me abicaryo, kede jo 144,000 gi wuo ki kanisa me abicaryo i kanisa me abicadek, ma tye i tung me abicaryo.

The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.

Lat pa Republican ocako wotne ki bot piny ma pro-slavery ci oceto i piny ma anti-slavery i kare me histori ma i tung 1863. Krisis pa histori man oketo dul aryo me polotiki, ma en gin lut kwer acel acel i “kare me agiki” man. Macalo ka president pa Republican ma en acel ki histori man gikweyo kwo pa cawa manok keken ki lweny otum, ento president pa Republican me agiki gikweyo kwo pa me cal ci gi weko ne i yo calo otho, ka piny opwoyo. Gikweyo kwo pa, pe cawa manok keken ki Civil War otum, ento pwod keken mapwod civil war me agiki ocake.

The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.

Purezidenti me Ripablikan ma acel, ki con onongo tye Purezidenti pa Amerka ma pe tiyo maber maloyo weng; kendo Purezidenti me Ripablikan ma agiki, bene ki con bino bedo ki en kacel. Pe tiyo maber pa Purezidenti me Demokrat ma onongo tye i con i anyim me Purezidenti me Ripablikan ma acel, omiyo obedo bal pa lobo ma oyube bedo lweny pa piny; kendo pe tiyo maber ma en kacel tye ka time kombedi. Purezidenti me Demokrat ma obino i anyim me Purezidenti me Ripablikan ma agiki, otelo ekonomi i kit ma omiyo obedo poto piny me ekonomi ma madit maloyo weng i entito pa Amerka paka cawa con. Pembe aryo tye ka woto ka rwom acel paka i cik me Sande. I mwaka 1863, kwar ma acel pa pembe aryo ocake; kendo pi pembe aryo, kwar ma angwen, ma agiki, bibi peto wanggi iye tung ma ceng pero, kede bibi pye i piny i bot chieng.

The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.

Lok pa Elijah pol kare obedo kede laro pa Lubanga, ma moko ni lok me miyo cik obedo atir. Dano pa lobo kombedi tye ka kwo calo dano ma kare mapwod pi madwong ma okwako lobo. Gicamo, ginyo, ki gitye ka paro ni jogi madit pa teknoloji me lobo weng gibidwoko peko mo keken ma romo cako. Lok pa Lubanga tye ka nyutu ni lobo kombedi tye i kor peko madit ma matek.

> “‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?

> ‘Gin pa odii ngo?’ An anyutu rwom pa lok man? An anyutu kabedo ma gicako iye i agiki pa tic pa dul ma madit me gonyo? An atye ki ngec maber ikom ‘lok pa poropheti ma adada’ to can anyutu i gin ma tye ka time i bugo an boc ma adada ni Rwot ma bino dong tye i wang odi? An anyutu buro me tel pa an ma obedo ikom an, kun ki ngec ma Lubanga omiyo? An atye ka tic ki talenta weng ma kicwalo i kom an, macalo lagwoko jami pa ne, i tami ma kitero maber me kwanyo jo ma tye ka ringo? onyo an atye macokcok ki pe aparo, cing mo omoko kwede piny marac, ka atye ka tic ki jami ki twero ma Lubanga omiyo an, mapol me gye cwiny pa an keken, ka aparo mapol ikom yot pa an ki bedo maber loyo yubo tic pa ne anyim? An, ki yore pa an, atye ka medo dwong i nino ma dong tye ka medo i piny ni ‘Adventist me ceng abicel tye ka miyo tarumbeta dwon ma pe adada, ci tye ka lubo yore pa jo me piny’?

> “We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.

> Wa winyo dwon pa tyen pa Lubanga ma obino me kwero piny pi richogi. Tyeko kare dong obedo macek bot wa. Jo me piny tye ka kibowo gi i lanyut me oyogi. Ibin ibowok ki lolo? Ingeyo ni i cawa keken, alufu ki alufu, ki alufu apar me apar cwinye tye ka rwir, ka tho i richogi? Nyono ki kwero pa Lubanga dong tye ka tici, ki cwinye tye ka rweny pien ler me adwogi pe onyut i yoregi. General Conference Daily Bulletin, April 1, 1897.

> With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.

> Ki cwinya amitoni i nino; eyo, ki rwenya ma i iye an abi yenyo in i cok coki: pien ka kice mamegi tye i lobo, joma obedo i lobo bipwonye bedo atir. Isaiah 26:9.

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