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# Future for America and July 18, 2020 - Number Four

Kare me anyim pi Amerika ki apar aboro me Julai 2020 - Namba Angwen

1863

1863

Author

Jeff Pippenger

Published

September 19, 2023

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The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

Ngec me nyig coc pa Daniel ma abicadek ki abicangwen, ma kinyutu ki Kwer Ulai, oyabore woko i 1798. Lok pa nabi pa nyig coc ma abicadek gipoko i nyig coc ma abicangwen ki Gabriel; ento pe otime nyaka Daniel otyeko keto paco acel, ma gikwano ni obedo acel ikin paco me dano ma matek loyo i Baibul. I paco meno, Daniel odugore ni onongo ogeyo ni balo woko pa Jerusalem obedo pi higni 70, kaka onongo ocobo i buk pa Jeremia.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> I mwaka me acel pa Darius, nyathi pa Ahasuerus, ma en jo Mede, ma kiketo ne rwot i piny pa jo Kaldea; I mwaka me acel pa kit rwotone, an Daniel, angeyo i buk lim me higni ma iye lok pa Rwot obino bot Jeremia lanen, ni obi opongo higni 70 i yubu pa Jerusalem. Daniel 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

Yeremia bene otyeko nyutu ni i agiki pa higa apar abicel meno, Belshazzar obi otho, kun Cyrus, ladit me lweny pa Darius, omako Babilon.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Piny weng man bi bedo ka opoto kede lworo; kede ogwanga magi bi tic bot Rwot Babulon higa 70. En obedo ni, ka higa 70 otyeko, abi lego Rwot Babulon kede ogwanga meno, Lubanga owaco, pi richo gi, kede piny pa Kaldea; kede abi yiko obed ka opoto matwal. Yeremia 25:11, 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

Daniel bene onongo ngeyo ni yie 70 me poto ne obedo tyeko pa lok me lanabi ma Mose ocoyo.

> 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. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> En aye, Israel weng ogoyo cik pa in, ka giweko woko, wek pe gityeko winyo dwon pa in; ci kwer oobo bot wa, kacel ki lwak ma ki coyo iye i cik pa Moses, lacoo pa Lubanga, pien watimo marac bot en. En oketo tek lok pa en, ma owaco bot wa, ki bot jo ma giloko tam iwa, kun oketo bot wa tim marac madit; pien i bwo polo weng pe ki timo macalo gin ma otime i Jerusalem. Macalo ma ki coyo iye i cik pa Moses, tim marac weng man otyeko bino iwa; ento pe wacwalo lepwa i wang Rwot, Lubanga wa, wek wapuk ki balowa, ki ngeyo adwogi pa in. Daniel 9:11-13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“Lagam” ma Isirayel otyeko yubu, ma okelo “kwer,” obedo “kare abicel” me Levitiko 26. Lok ma kityalo calo “kare abicel” i Levitiko 26, en aye lok me Leb Hibrui acel keken ma kityalo calo “lagam” i Daniel 9. Lagam pa Mose, ma kinyutu ki lok ma kityalo calo “kare abicel,” obedo poropheti me cawa ma acel ma William Miller ononge, kede en aye acel pa adwogi mapiny mamegi ma kikwany woko i 1863. William Miller onongo tye calo cal me Elija, kede man oketo atir ki Lamo me Poropheti.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

> Elfu mapol gicako me mako atir ma William Miller owaco, kadong lacam pa Lubanga gu cako tye i tipu ki twero pa Elija me cwalo ngec. Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

I 1863, muvimenti pa Millerite otyeko ka gin ma con obedo i muvimenti gicako Kanisa pa Seventh-day Adventist. Ka gi cako obedo kanisa, muvimenti otyeko. Otyeko ka gibalo Mose, calo ma kityeko nyutu i "seven times" pa Leviticus 26; ki i kare acel gubalo Elija, ngat ma onyutu "oath" pa Mose bot muvimenti. Mose ki Elija gibal woko weng i 1863, ki pe gi dwogo ngima nyaka i lacen pa September 11, 2001, ka Lubanga odwogo muvimenti Future for America bot yoo macon.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

Future for America ogamo ni 11 September 2001 obino pa 'Woe' adek; kede gin ma ocweyo nyutu ni tim ma Islam otime i 11 September obedo lok mukato pa 'Woe' aryo mukwongo, macalo Millerites otyeko nyutu gi, ma gicenyo gotere i cal me pionia me 1843 kede 1850. Ka gubedo dwogo i lok mukato pa Millerite me cwalo piny rwom pa Islam me kombedi, Rwot Lubanga nono oyabe ngec pa Future for America ikom 'abiro kare' me Leviticus 26, ma kicwalo i cal i cal aryo, i rek ma i tung kany. Ki i cal aryo, mere me rek ma i tung kany en Musalaba. Ka Lubanga ociko cweyo tabul aryo pa Habakkuk, otyeko moko adok ni 'lagam' pa Moses, 'abiro kare' me Leviticus 26, obedo mere pa cal mukene me porofeti ducu, ci i tabul aryo Krisito kiceto ne i mere me tung kany atata.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Man rwate ki kare me cawa ma tye i poro me anyim mapat ma Gabriel ocoyo i pot buk 9 pa Daniel, ma onyutu ni Kristo obigonyo rwom ki jo mapol pi wiki acel.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> En obi moko kica kwede jo mapol pi cabita acel; i tung cabita, obi juko lamo me lacer kede mino me lamo; kede pi yub weng me kwer, obi weko ne opoto, nyo i giko; kede gino ma kiketo ki cik bi ywayo i wi piny ma opoto. Daniel 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Wiki me poropheti obedo ceng me alama 2520; poropheti ma Gabriel ne tye ka yubu ocoo ni i tung, onyo i wang ceng me alama 2520 meno, gibiketo Kristo i musalaba. Kristo aye i tung pa '2520' i tabul aryo pa Habakuku, kacel ki wiki ma en ogonyo lagam kwede mapol.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

I mwaka 1863, Adventism ocako bedo calo kanisa. Tung me Millerite, ma kityeko miyo gi teko kun Lamo pa Elija, ginego. Jo me tung me Millerite ongeyo ni, i kom kanisa abicel aryo i Buk me Nyutu, gibedo kanisa me Philadelphia. Jogi ma ogolo piny ki gi kun loyo Cwil Cwiny madwong me 1844, dong gimiyo gi nying calo jogi me Laodicea. I mwaka 1856, James White ocako nyig acoya mapol i Review and Herald, ma nyuto ni yore ma ocake calo Philadelphia dong ocoke Laodicea, kede ni jokanisa myero dong gicenyo yot me yubo ma kimiyo bot kanisa me Laodicea. I mwaka acel keken, i Review and Herald acel keken, James White ocwalo nyig acoya mapol ma Hiram Edson ocoo, makwako poropesia me mwaka 2520 me Levitiko 26. Acoya magi pe gityeko.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Ka Rwot onongo omiyo tuk me Future for America dwoko dok i yore pa con inyoo ki 11 September 2001, kacoc ma Edson ocoyo ginyuto dok; kede, pi kare me acel i lok pa lobo, kare aryo me higa 2,520 gicono calo laana aryo. Acel tye ikom dul apar ma i tung me wi, ki acel mukene ikom dul aryo ma i tung me piny. Miller onongo onyutu kare 7 ma otiyo ikom piny pa Juda ma i tung me piny, ento Edson onongo onyutu kare 7 ma otiyo ikom piny pa Israel ma i tung me wi. Future for America oneno ni myero gicet gin aryo. Ka yubu aryo gicego kacel, gikelo lacer me lok pa lanen ma pe gicono ne ki Miller onyo Edson.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Ka Rwot oketo Future for America dwogo i yo me macon i nyim 2001, “oath” pa Moses odwogo i ngima ci ocungo i cing pa iye. Kwena ma okube ki “oath” en, kicwalo ne ki jo ma gi cwal kwena pa malaika me adek, calo kit ma kicwaloone kede kimegoone ki jo pa malaika me acel. Future for America ne obedo rwom me jo ma gi yaro kwena ma ki yiko ne ki “Moses” i teko pa “Elijah,” ci “Elijah” oyaro dwon pa “Moses” maler, nyaka otum me rwom me yaro ma kimiyo nying Habakkuk’s Tables ma otum macek i 2012. Ka rwom meno me yaro otum, lim ma oaa ki twolo ma pe tye piny pa iye ocako malo me lweny ikom Moses ki Elijah. Lweny meno ocako ka Future for America omako wii me giko tic ma onongo tye timo ki 1996, ci ocako ot me pwonyo, ma ki dwong cwiny o yaro nying ne The School of the Prophets. Maber ne kikwayo nying ot meno, Ot me Pwonyo pa Lanabi ma Pe Adier!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Kec ki yubu ma otime ka sukulu ocako weko jo ma onongo pe Rwot ogamo-gi me bedo calo lupeny pa En me cako kelo paro pa gi keken ogik ki tho pa Future for America i ceng 18 me July, 2020. I kare meno, Moses ki Elijah onongo gityeko gitigo-gi me otho i yore.

> 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.

> Ento ka gi dong otyeko lok me lami gi, cwak ma aa ki obur ma pe tye piny obi yubo lweny i tunggi, obi yiko gi, ka obi keto gi i tho. Komgi me otho bibi bedo i yoo pa bungu madit, ma i kit me Roho ki tye ki nying Sodom ki Egypt, ma ka bene kityeko keto Rwot wa iye i lacer. Revelation 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

Lamal ma itwero geno en aye lamal ma otyeko i agiki pa tyen me coc ma ki miyo nying ‘Tebul pa Habakkuk’. Eka leja odugi. An pe angeyo ngat ma tye ka lubo coc man me kombedi, ento acalo ni gin oromo atata ki ludiro pa Future for America ka acel ki gin ma pud tye ka temo me yubo cwinygi i pek me nino 18 me July. Omiyo atamo ni gin ma tye i kategori ma atero calo ludiro gibinyutu kit ma keto pa gin mukato me con pa lok pa lanen nen calo tic ma mite pire kene i cwinygi. En aye kamano. Cawa otye matin tutwal me cwalo ni gin mukato me Future for America pe ki yaro maber ni obedo movement ma kicwalo calo movement pa Millerite, kacel ki ni cawa bende otye matin tutwal me cwalo ni lamonyo me dano pa Laodicea ma tye ki bal, ma kicweyo malo me lalo i movement en, pe kicwalo calo William Miller.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

Miller obedo ngat pa Philadelphia, ki an abino i bot Adventism ki bot lobo i 1975; ka ma en, an obedo Laodicean Adventist ma apoko atir. Lok pa kwo na cwalo atir pi eni. Ka ma eni, Lubanga ma tye ki kica pa polo kombedi omii an cik me aketo kwena ma tye kombedi ka yarone i coc, ka acwalo ne bot dul. Cik ma omii an obino kwede ogamo ni, ka odwogo Moses ki Elijah i kwo, gibed odwogo calo jo Philadelphia, pe calo jo Laodicea. Muvimenti ma ocake i gin acoya pa Millerite obedo cawa pa Philadelphia, ma i 1856 odoko Laodicea, ka ocako yoo me yweyo kom ma Millerite oketo. Yweyo eno ocake ki weko woko yar manyen me ler ma kityeko yaro kibot pul pa Hiram Edson. Higa 7 lacen, i 1863, muvimenti pa Elijah, ma oketo kwena pa Moses, kigoyo. I kare acel keken ma kigoyo muvimenti, kityeko cano dul me rwako kabedo pa muvimenti. Moses ki Elijah kigoyo gi i cako pa Adventism, ki gi kigoyo dok i agiki pa Adventism.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

I agiki me Laodicea ma me poro, i 1989, neno pa dhing Hiddekel kiweyo ki cego, kede rwom ocako ma kinywo ki min ma en Laodicea. Rwot pe kicenyo, kede ongeyo ni obi tieko tic pa malak adek calo ma ocako kwede. Obi tieko ne ki rwom pa Philadelphians, calo ma ocako ne; i timo man, rwom ma obedo Laodicean ki nywol myero kiguro, kede kikelo ne dwogo kwo calo Philadelphians. I timo kamano, rwom ma kikwanyo ki i kanisa me Laodicea obi bedo 8 ma en me 7, i rek adaa ma kubo me adek obi bedo 8 ma en me 7. Kede i rek man keken, tung me Republicanism obi nongo dwogo kwo pa 8 ma ne obedo me 7 ma kigiuro ne ki “woke-ism” pa Egypt ki Sodom; ento rek me poro man bityeko pako ne lacen i coc.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Jo ki kac ki leb ki gweng bineno ringgi gi ma otho pi nino 3½, ki pe gibalo ni ringgi gi kikete i kume. Gin ma bedo i piny gibi moro pi gi, ki gibi leyo, ki gibi cwalo kica bot botgi; pien lan aryo man gugoyo peko bot jo ma bedo i piny. I cok me nino 3½ Roho me ngolo ma oaa ki bot Lubanga odonyo i gi, ki gi ocungo i cinggi; ki luoro madwong ocopo i gin ma nenogi. Nyutu pa Yohana 11:9-11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

Future for America pe gubicogi i kabur; keken onwongo ocobo piny i yoo ma gubalo kede, kun lwenyge gudo yeki ikom tho ma nen calo. Ento, “piny ikom ceng adek kacel ki abar, Tipu me kwo ma bino ki Lubanga odonyo iyi gi, gi ocung i tunggi.” Kare pe dong tye, kono ceng adek kacel ki abar obedo cal me alama pa 1260 ceng onyo higni, ma i Buk me Nyutu 12:6 ki 14 ginyutu calo otwii ma iye tem ki ludito gupoto piny. Ka gubicogi i kabur, pe gubed i yoo ma gibipoto piny. Poto piny me Future for America pe keken kare me alama; ento en aye kare me alama pa kwena me “cawa abicel aryo” ma kiwaco kwede i kwer pa Moses.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Gibicwe i wang tong, ki gibicobo woko i piny weng; ki Jerusalem bitito piny ki jo ma pe Yahudi, nyaka kare pa jo ma pe Yahudi otumu. Luka 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

Tye kare adek ma kiyito piny Jerusalemu. Mokwongo, ne obedo ki Babulon, ki cako i 677 BC nyo ochopo i 607 BC. Yito piny ma aryo ne otimore ki Roma ma pe tye ki yie me Kristo, ki cako i 66 AD nyo ochopo i 70 AD. Kare ma adek ne otimore ki Roma me lamal, ki cako i 538 nyo ochopo i 1798. Kit yito piny Jerusalemu ki joma pe jo Yuda, ma kiketo nying i Luka 21, ne obedo higa 1,260 pa lonyo pa Paapa. Revelation 11, kama wanongo wac me Mose ki Elija, ocako ki yaro kare meno.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Kimii an okang ma calo tung; malaika ocung ka owaco ni, “Cung, kadong irup Hekalu pa Lubanga, ki alta, ki jo ma lamo iye. Ento wang ot ma tye woko ki Hekalu, weke i woko; pe irup; pien wang ot en kimiyo jo ma pe Yahudi; ki gweng ma maleng gibicobo iye ki cingegi pi dwe 42.” Nyutu pa Yohana 11:1, 2.

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Cik ma omiyo Jaani me pimo ot pa Lubanga kacel ki jo ma lamo iye nyutu yabo pa kobo i 1844, pien rek aryo ma obino i anyim nyutu ni Jaani otyeko nongo yino pa Keto Cwiny Piny Madit i 1844, ci bong gicwalo pire ni myero odwoko tic me waco lok pa Lubanga, rek acel i pot-buk apar acel nyutu ni kobo dong ocako kombedi.

> “The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

> Kare obino ma gin weng ma romo wayo myero giyayo, wek gin ma pe romo wayo obed. Kit weng tye bino neno odoco i wang Lubanga; pien otye kapimo ot pa Lubanga, kede joworo ma tye iye. ‘Gene man,’ owaco en ma okongo lacim abiro i lwete tung macoc, ma woto i tung cen i bot kandera me gol abiro: ‘An angeyo tic mamegi.... An atye ki gin mo ikom in, pien i rwenyo hera mamegi ma me acel; omyero iparu kabedo ma ipoto ki iye, ci ilok cwinya, ci itim tic ma me acel; ka pe, abi bino bot in mapile, ci abi kwanyo kandera ne ki kabedo ne.’ ‘Lok cwinya; ka pe, abi bino bot in mapile, ci abi lwenyo ikom in ki tong me cok na. En ma tye ki winyo, winye ngo ma Roho Maleng owaco bot kanisa weng: Bot en ma ogoyo woko, abimiyo en me camo mana ma kigengo i mung, ci abimiyo ne kidi macek, ci i kidi eno gicoyo nying manyen, ma ngat mo pe ngeyo, ka ce en kende ma okwako ne.’ The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Ka Yohana tye ka yaro kacako me nyutu cing i 1844, omito ni weko paco ma woko pa ot pa Lubanga, pien kimiyo bot jo ma pe Juda, ma gibiro cobo poto maleng pi mwaka 1,260. Luka 21 onyutu ni jo ma pe Juda gibiro cobo Yerusalem nyaka ‘cawa’ me jo ma pe Juda otyeko opong woko. Yohana, i chapta 11, onyutu ni kare me cobo Yerusalem ki jo ma pe Juda ne obedo ki mwaka 538 nyaka 1798. Yohana i chapta 12 oyaro kare man dok aryo calo ‘gweng’, kare ma kanisa owoto iye pi weko yubu ma Papa kelo.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Ka gikwako kwo Mose ki Elija, ki giweko gi i yoo me kiketo gi piny ki cinggi pi kare me nino adek ki abar, gin matime con adek kun Jerusalem kiketo piny ki cinggi myero gene calo nyutu pa kare meno. I Luk apar acel, jo ma pe Jwif gubedo giketo piny boma maleng ki cinggi nyaka kare me jo ma pe Jwif opong.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

Ka kamano, Luka nyutu ni tye ki kare mapol me jo ma pe Yahudi; ento wa ngene ni kare me jo ma pe Yahudi ma opongo obedo 1798. ‘Kare me jo ma pe Yahudi’ ma acel ocako i 723 BC, ka kingdom me tung maloyo pa Israel ogweyo piny ki Assyria. Gogo piny eno ocako goyo piny ki twero pa jo ma pe yaro Lubanga, ci odongo mede nyo oo i 538, ka twero pa Paapa onongo ocako mede tic eno nyo oo i 1798. Jo ma pe yaro Lubanga oyabu ki ogweyo piny Israel ma piny, ki yubu pa Paapa oyabu ki ogweyo piny Israel me Lamo. “Cawa” me jo ma pe Yahudi nyutu higa 2520 me Levitiko 26, ma nyutu yore aryo me goyo piny. Ma acel kityeko golo ne ki jo ma pe yaro Lubanga, macalo Assyria, ci Babilon, ci lacen Roma me jo ma pe yaro Lubanga. Eka twero me aryo ma kelo bonyo woko, ma Miller onongo onyutu i kit maler me porofesi ma otyeko tic kwede, obedo yubu pa Paapa, ma onongo biro mede goyo piny nyo oo i 1798. Goyo piny pa jo ma pe yaro Lubanga kacel ki yubu pa Paapa en peno keken ma gimiyo malo i lok me polo, ma kelo dwoko ma obedo msingi ki nguzo me i wang pa Adventism.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” Daniel 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Malaika Gabriel kede malaika moko gimiye Miller me ngeyo ni “daily” nyutu Paganizim, ci “transgression of desolation” nyutu Papalizim. Paganizim kede Papalizim weng gibino cobo piny Yer me Luba kede Lwak. Ci “times” pa Jo ma pe Yudaya ma Luka loyo iye, en cawa aryo me cobo piny pi mwaka 1,260, ma i kacel gibedo cawa 7 me Leviticus 26.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

Lok me "oath" pa Musa gicweco i 1863, kacel ki lami ngec Elija ma otyeko miyo lok pa Musa. Lok pa Musa kacel ki lami ngec pa Elija onwoyo ki tho piny ka ceng 11 me September, 2001. Inyo ka Elija dok okobo lok pa Musa, gicwecogi, ci gikiwegi i yoo, pe gigubogi pi ceng 1260; man obedo rib matira i lok me "seven times" ma Danyel waco ni "oath" pa Musa. Yubu ki lami ngec ma dwoko lok pa Elija me Musa, macalo cal ma kityeko yaro iye ki Miller ki Millerites, i agiki bi obed i tung cing kede bi nwoyo ki tho.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.

We will address this truth in the next article.

Wa bi waco ikom adwogi man i coc ma bino.

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