Article

# Elijah - Number Seven

Elija - Namba Abiro

The First and Last

Mokwongo ki Mogiko

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Wan watero 1863 calo kany me tem ma agiki i rek me tem mapol ma ocako i Kwanyo Cwiny Madwong me 1844. Lok me tam wa ma acel en adieri ni tuk pa Millerite otyeko ka giketo Kanisa pa Seventh-day Adventist i buk me cik ki Gomenti pa United States i cawa meno keken. Tuk ma ocako porofetik i 1798, otyeko i 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Pwony ma ki omiyo ki Lamo cwalo wa ngec ni, ka lacam madwong me Apokalip dul 18 o aa piny i ceng 11 me September, 2001, gin man kityeko miyo cal iye i yik me Millerite, ka lacam me Apokalip dul 10 o aa piny. Yik me Millerite ocako i kare me agiki i 1798, ka lok me neno me kwar Ulai i dul 8 ki 9 pa Daniyel kityeko yweyo woko. Yik pa 144,000 ocako i kare me agiki i 1989, ka lok me neno me kwar Hiddekel i dul adek me agiki pa Daniyel kityeko yweyo woko.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

I kare me agiki pa yore aryo, ocako bedo golo woko piny piny jo ma Lubanga oyero con ki jo ma tye i rwate pa yore pa gi pa gi. Ka cik ma dit pa yore acel acel omoko piny weng, malaika pa yore acel acel oboro piny. Kwena, rwate, ki lakwena obedo kite me tic ma Lubanga otime kwede i yore acel acel me nyutu richo pa jo ma oyero con; pien calo Kirisito opwonye ikom tic ne, ka obed pe obino, jo Yudaya ma kwer-kwer i gin ma otimore con obedo pe ki richo. Lakwena, kwena, ki rwate obedo kite me kobo ma ketogi i kwac pi yweyo liech ma medo medo pa yore pa gi pa gi; ka malaika oboro piny, eno nyutu ni kit me kobo pa jo me lagam ma con ocakore. Kite me kobo kityeko ngeyo piri ka lajwogi ma nyutu yore eno gicamo kwena ma Lubanga ocwalo botgi. Ka gicamo kwena, ci gicwalo kwena bot jo ma oyero con, ma ginear calo jo me wic tur ki me kwer, ma pe bi winyo, ci pe bi dwogo. Ka malaika oboro piny, ki kwena gicamo, ci kobo pa jo me kwer ocako.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Wan watiko kit me moko wii pa Israel ma con, calo ma kimedo piny i Buk me Numbers, i lok me kare pa dul me Millerite; ci lacen, wa binitiko kit me tem man i dul pa jo 144,000. Alama pa namba ‘apar’ myero gimoko ne ki kit me lok ma gityo iye.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Ribo me tem apar ocako i cwiny ma ojwa, en aye i Red Sea pi Israel me con onyo i October 22, 1844 pi jo Millerite. Sister White nyutu lok me adwogi ma ‘landmark’ ma oyabe i cawa meno, ocako ki gin ma onongo omiyo nying ni ‘the passing of time’. Cwiny ma ojwa pi Ebiru ne obedo p’eno pa lwak pa Farao. Pe bedo gen i twero pa Lubanga pi Ebiru onyutu maber i kit ma gi dwoko kun bayo lwak pa lami gigi, macalo kwede i tem me apar ma ogiko. Yesu nyutu agiki ki acaki; ka me ango, kuro me joo madwong’ tutwal i Lobo ma ki yaro ma jomayi apar nyutu, en aye kuro acel keken ma bene ocweyo cwinygi ojwa i tung’ Red Sea. Tem ma apar ma ogiko pi tic me Millerite ne obedo poropheti me kare, calo ne obedo me October 22, 1844.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Cwiny piny madit ma otime i tem ma medo-medo i lok me con pa jo Millerite, ocweyo acaki pa lok me con ma ki nyutu maber ki calo ogolo pa Israel me con ki Ijipt. Kacako i Red Sea, ocake rwom me tem apar; ci tem agiki bino nyutu tem acaki. “Tyeko wot pa kare” i cwiny piny madit, obino pi bal me ngec ikom porofeci me kare. Agiki me kit me teme pa Israel me Roho obedo calo acaki. I 1863, ludito pa Israel me lok atir gi wero dwogo i yo me Baibul pa jo ma gi poko ka keken ni gin nyiri pa Roma; ci gikiweyo woko, onyo ci wac gi ni, gibalogi ngec ikom porofeci me kare ma madir tutwal i Baibul. Agiki pa tem apar, i Israel me lok atir ki i Israel me Roho, kiyaro calo acaki. Ci i agiki, kun i Israel me lok atir kacel ki Israel me Roho, jo maroko woko ginyutu ni gimit dwogo i kabedo ma gi golo-gi woko ki iye ka keken.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Kun gikwanyo nyo abicel me Levitiko 26, Adventism me Laodikea otyeko cweyo peko me laco lok ma pe gityeko neno anyim. Nyaka kombedi pe gityeko romo yubu peko kono; ento gicwalo kite mapol me lok pa buu i temo me timo kamano. Peko kono tye i rek ma Sista White onongo onyutu ni obedo kic me poto piny ki tiang me dyere pa Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Lok pa Lubanga ma loyo lok mapatpat weng, ma obedo kacel kit ma oketo i piny kede apok me iye i yie me Advent, en obedo waco ni, ‘Nyo i nino alufu ariyo ki mia adek; eka Ka Maleng biyiweyo.’ [Daniel 8:14.] The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Adventism tye ki lok mapol ikom lok me apar angwen, ento pe gicako neno ma mokwongo ma myero otimo ikom lokno. Nenoni obedo ni lok me apar angwen obedo “dwoko lapeny.” Dwoko lapeny pe tye ki wiyi ka pe ocano iye lapeny ma kelo dwok. Lok me apar adek pe twero golo ki lok me apar angwen i lonyo wiyi, i cik me leb, onyo i tam maber; pien lok me apar adek en aye lapeny, ento lok me apar angwen en aye dwoko lapeny.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Lapeny, ka kiketo maber kede atir, kelo lok ma tutwal mapat pi wic apar angwen loyo gin ma Adventism yubo. Man pe nyutu ni wic apar angwen pe obedo ‘pite kede tung madit me yie pa Advent’, pien obedo. Lok man nyutu ni, ka Adventism pe onongo ongeyo atir kadi oweko ‘kare 7’ woko i 1863, pe gityeko nyutu opong ngo ma wic apar angwen nyutu atir. I Makwalo Maleng, atir ma adwogi pe obedo atir. Ka ki neno atir, lapeny me wic apar adek mito ngiyo atir pi poropes ma nyutu yweyo Ka Maleng ma kogi goyo piny, kede bene ngiyo atir pi poropes ma nyutu goyo piny pa Lwak. Poropes me mwaka 2300 owaco ikom ‘Ka Maleng’, kede poropes me mwaka 2520 owaco ikom ‘Lwak’.

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Me yaro rwom pa lok me coc aryo mito nyutu mabor, ma kombedi pe amito timo i coc magi. Lok magi kityeko giyaro dok dok i mwaka mapatpat, kadong twero gineno i Habakkuk's Tables. Dong an atye ka yaro ranyisi pa Elija, ki amito tyeko gin ma ada meno ko me acel.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller onongo obedo Elija pa acaki me Adiventisimu, kede nyutu ma me acel ma onongo otyeko nongo en obedo kare abicel me Levitiko 26; ci kwanyo woko ada eno i 1863 obedo kwanyo woko kwena pa Elija. I cing man an atye ka tero lok i kit pa Alfa ki Omega ma nyutu agiki ki acaki ni gin acel. Tem agiki pa Israel ma con kiyaro i tem ma me acel. Tem aryo eni yaro bwogo ni piny pa jo ma pe gonyo Lubanga gitye ki teko maloyo pa Lubanga. Tem me apar, kun gitye acel i kit, onongo tye ki golo cik mapol loyo tem ma me acel, pien lok me gin mukato pa lonyo pa Lubanga i tem ma me acel myero otero i jo me golo cik geno ma ocango maber. Ginyuto kwanyo woko pa Lubanga kata obedo ni gineno nyuto pa teko pa En mapol loyo gin ma gineno i Red Sea. Adiventisimu pa Millerite, i 1863, onongo dong tye ka poko pingo poto cwinya madit onongo obedo tic ma tye ki teko pa Lubanga; ento gicimo bene ni giyero lacot ki gidwogo i Misri, kede gikwanyo woko kwena ma Daniel lwongo ni "oath" pa Mose, ma onongo kiyaro ne ki Elija.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Ka pe an anywak kare me nyutu rwec pa atir me kare abicel calo poropheti me kare, an bedo ka tic ki paro ma yot me nyutu atir pa en i yoo mukene. Pi muvimenti ma ocako i 1798, tem me agiki me 1863 bende obedo nyutu tem me agiki pi muvimenti pa lacama madwong me Apokarip apar aboro. Pwony pa Lamo ocweyo piny maber loyo ikom ngo ma obedo tem me agiki pi muvimenti aryo.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> Setani tye ka mede kelo iye jami ma pe adiera—me kwanyo jo ki woko ki adiera. Yubu ma agiki tutwal pa Setani obedo me miyo lagam pa Tipu pa Lubanga pe obedo ki twero. ‘Ka pe tye maono, jo githo’ (Proverbs 29:18). Selected Messages, book 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Pe tye yo ma kare me cano coc pa Ellen White ka i waco ni pe o ye weng kare abiro me Leviticus 26. Sister White, macalo ma waturu nyutu con i coc magi, kede i rek me coc ma kimiyo nying ‘Habakkuk’s Tables’, omiyo wa ngec ka piri ni Lubanga ogolo yore i pata 1843 ki 1850. En opwonyo ka piri ni pata aryo magi gipong woko porobec me Habakkuk pot buk 2. Pata aryo weng kinyutu kare abiro me Leviticus 26 macalo kabedo ma i tung me ter me calgi. I pata aryo weng, rek me kare abiro tye ki lacar pa Kristo i tung me rek pa porobec me kare abiro.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Kakare ki yaro mamegi ikom tabul aryo pa Habakkuk, en ocene mapol ni wa myero mede waco ngec ma kiwaco icawa 1840 tung ki 1844, ki lapwonya me con pa Adventist weng ma teto lok ikom kit ma Jo Millerite gicweyo ngec ma giwaco, nyuto ni gitiyo ki cal me 1843. Pe keken oyaro ngec ma kinyutu i tabul magi, ki mi tam bot jo Lubaŋa ni gibed mede waco ngec acel acel keken ma kiwaco i con meno, en bende omiyo bute mapol ma iye okobo ni ngec meno bigen lweny ki gi i kare weng pa con pa jo me Lubaŋa ma ocad. Ka okobo ikom lweny magi, dong dong onyuwo ni en tiyo pa luri pa Lubaŋa me gwoko gin adieri meno keken.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Ka dirigram tye marac, ci lok ma ginyutu iye bene tye marac. Ka lok ma jo Millerite ogamo i 1840 dok i 1844 tye marac, ci ciko pa Ellen White ma ocako dok ki dok ni lok pa jo Millerite obedo faundeson bene tye marac. Ka lok meno tye marac, ci cikke pa Ellen White ma ocako dok ki dok me mede yaro gin atir acel acel obedo tito ma pe atir. Ka lok pa jo Millerite pe nyutu faundeson ma kitye mito gwoko ki cego ikom yubu pa Satani, ci lok me tito meno bene tye marac. Donye i agiki ni gin weng ma kigamo kwede lok pa Elija i kare meno tye marac, bityeko nyutu nining maber ni Ellen White obedo nabii ma pe atir.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Adventism me kombedi dong bene tito i seminaa gi me Revelation ni kanisa ma ocweo onego obed kede Roho me Poropheti, ma obedo wac me Yesu; ento adada pe ginemiyo ngec bot jo ma gikwanyo i bedo memba me kanisa ni gi tyeko weko woko matwal konyo pa Ellen White kacel ki cege ma omiyo ma rwate ki ada me acaki ma gin odwol, kacel ki lok me con. Wac ma bino tum nining bot in?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Peke gin mo ma wa myero lwor pi kare ma obino, ka keken ka wa pe waparo yo ma Rwot okwalo wa, ki yubu pa En i gin me con pa wa. Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

I mwaka 1863, jo Millerite ogamo ki gicono nyinggi calo dul me cik bot gamente, ma lacen obi nongo cweyo cal me twero pa Paapa, ma, ki yore me Ellen White, obedo gokeyo kanisa ki gamente.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> "I tice ma kombedi tye ka time i Amerika ma Kacel me nongo kony pa lwak me piny pi cik ki yore pa kanisa, jo Protestanti gitye ka wot i yore pa jo pa Papa. Pe mano keken; dok bene, gitye ka yabo wang odi pi Lwak pa Papa me dok nongo lwak madit i Amerika ma Protestanti, ma ogoyo ki iye i Lobo macon." The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

I kom tam ma ni rwom me cik me rwate ki gamente obedo but acel i mito yubo, i cawa ma lutino me piny gikwedogi i lweny ma rem opong ma kimito ‘Lweny me Civil’, wot me Millerites otyeko. I 1863, ki karatac ma ki yiko kede cal manyen, Kanisa me Seventh-day Adventist okweyo lagam me slavery, ma Daniel owaco ni obedo ‘kica pa Moses’. I 1850, Rwot oyero jo pa En me gicweyo tabul me aryo pa Habakkuk, kede dwogo bal ma En okano lwete iye i tabul me 1843. Cal ma ki cweyo i 1850 opong tyeko gimaro ne weng, pien Ellen White owaco ni oneno ‘ni Lubanga nonge iye i yiko pa cal,’ kacel ki nyutu ni cal me 1850 kimito iye i Habakkuk chapta me aryo.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Tic pa cal me 1850 obedo kaka pa cal me 1843. En obedo jami me evanjelistiki ma kitiye kwede me nyutu kwena pa laciël ma adek bot lobo matye ka tho. I 1863, kwena eno kicweyo woko. Yore me tem ma kiloko calo yore me tem ma ocake i Red Sea ocake ki porofesi me kare ma nyutu kabedo maleng ma obedo me goyo piny i Daniel 8:13, ci ogiko ki porofesi me kare ma nyutu lwak ma obedo me goyo piny i Daniel 8:13.

> 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 testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Yo me temo ma ocako i October 22, 1844, tye ki ruc pa Alfa ki Omega. Cako me yo me temo meno obedo poropheti me kare ma nyutu Hekalu ma onongo obino goyo piny. Obedo poropheti ma ka opong woko, omiyo liech madit. Yo me temo ma ogiko i 1863, tye ki ruc pa Alfa ki Omega. Giko me yo me temo meno obedo poropheti me kare ma nyutu lwak ma onongo obino goyo piny. Obedo poropheti ma kigero pi miyo liech madit ka opong woko. Obedo poropheti me kare ma Elija me lok me gin matime meno ocwalo, ki ka kikweyo woko ki kiweyo i lado, omiyo mudho madit.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Kadong man en chula ni ler ose bino i piny, ento dano ne ohero mudho maloyo ler, pien ticgi ne marac. Yohana 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Yore me tam ma aparo ni abi tyeko coc man kwede, eni aye ma acimo con. Lubanga, ki kom Ellen White, omoko cal me 1843 ki 1850?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> Atyeko neno ni cal me 1843 onongo otere ki lwak Rwot, kede ni pe myero ocoyo ne; ni lim ma iye onongo obedo calo kit ma En onongo mito; ni lwakne onongo i wi ne, omwoko bal i tung lim mogo, pi pe ngat mo romo neno ne, nyaka lwakne okwanyo woko. Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> Aneno ni Lubanga obedo iye i tic me puplika bar me cal ma Brother Nichols otimo. Aneno ni obedo lok me unabi me bar me cal man i Baibul, kede ka bar me cal man kimiyo bedo pi jo pa Lubanga, ka obedo ma rwatte pi acel, obedo ma rwatte bende pi mukene; kede ka acel mito bar me cal manyen ma kigoyo i rwom madwong loyo, jo weng gimito bene kacel atir. Manuscript Releases, namba 13, pot 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Onongo Lubanga, ki cing Ellen White, oketo cing i lok ma jo Millerite owaco i kare 1840 tung i 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> Lubanga pe miyo wa lok manyen. Wa myero waco lok mane i 1843 kacel ki 1844 okelo wa woko ki kanisa mapat. Review and Herald, January 19, 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> Lubanga kwayo wa ni wamii kare wa ki kine wa i tic me kobo ngec bot jo, ngec ma oyweyo cwinye pa jo lacoo ki jo dako i mwaka 1843 ki 1844. Manuscript Release, Namba 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Lok weng ma kimiyo i cawa me 1840 dok i 1844 myero kimiyo bedo ma tek kombedi, pien tye dano mapol ma gityeko rwenyo yore gi. Lok weng myero odonyo i kacanisa weng.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo owaco ni, “Maber wangeu, pien gineno; ki litu, pien giwinyo. Pien adier, awaco botu ni, janabi mapol ki ngat maleng mapol gi odwaro neno jami ma uneno, ento pe gineno; ki winyo jami ma uwinyo, ento pe giwinyo” [Matayo 13:16, 17]. Maber wange ma oneno jami ma ne gineno i mwaka 1843 ki 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> Gin ada ma wan onongo wamako i higa 1841, 1842, 1843, ki 1844, kombedi myero kikwano gi ki kiloro. Lok pa malaika me acel, me aryo, ki me adek, i cawa ma bino, bitye loro ki dwon madit. Miyo lok man obitimo ki bedo matek ki i teko pa Roho. Manuscript Releases, voliyumu 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> Wa ngeyo ni tic ma kombedi tye mape ki tek, kacel ki matino. Wa otyeko neno. I timo tic ma Lubanga omiyo wa, watwero wot ki geno anyim, kwede cono ni en obedo twero wa. Obedo kwede wa i 1906, macalo en ne kwede wa i 1841, 1842, 1843, ki 1844. Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> Joma obedo lapwonye ki lamedo i dul wa myero obed maber i geno ki i yore me kwena pa Malaika ma adek. Lubanga mito jo pa En ngeyo ni wa tye ki kwena calo kit ma En omiyo wa i 1843 ki 1844. General Conference Bulletin, April 1, 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Lubanga, ki lwete pa Ellen White, onongo omiyo jo pa En kica me gengo ki caki ma twero bur adieri pa rek pa Millerite?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> Alam madit pa adwogi, ma nyutu wa tung wa i rek me porofeti, myero ki gwoko gi maber atika, pien kikigolo gi piny, ki loko gi ki tami ma bino kelo bal pa cwiny, kun pe bino kelo nuru atir. Selected Messages, book 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> Kombedi Setani tye ka yeny kare me golo piny alama me atir—monyumento ma kiketo malo i yore; ci wa mito ngec pa latic ladito ma gi yubo otgi iyie kidi ma tek tutwal, ma ci ki lok marac kacel ki lok maber gityeko bedo piny i atir. Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> Pe tye kare mo me Lubanga weko piny peke ki dano ma twero yero ikom ber ki marac, kica maber ki kica marac. Lubanga tye ki dano ma oyerogi me bedo i tung me lweny i cawa me peko madwong. I cawa me peko madwong, obiro geroo dano calo kit ma otimo i kare me con. Lacoo matidi gibikwayo me girib kwede jo me cwalo cal ma dong odugu, pi gibed tek, ki gipwonyi ki gine ma jogi ma gi geno maber, ma gityeko kato i lweny mapol mapol; ki botgi, Lubanga, kun wac pa Laro mamegi, otyeko waco botgi mapol mapol, me nyutu yoo ma atir ki me keco yoo marac. Ka goro ma tem geno pa jo Lubanga ocako, jo me acaki me tic myero giland gine ma con otimore, ka peko macalo eni obino, ka adier gipenyo iye, ka paro ma piny-piny, ma pe obino bot Lubanga, gikelo iyie.

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> Myero ngec pa jo tic ma ladito obed kombedi; pien Satan tye ka neno kare weng me kwanyo piny tung me nyutu yo ma macon—tung ma dong gicweyo ki i kom yo.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

I higa 1863, muveimenti me Millerite ogikore pien giyweyo woko adiera ma acel ma Elija me histori meno kityeko keto en i ngeyo. Tem ma agiki pa muveimenti meno onongo kiketo iye lok aryo i Daniyel aboro, ma ginyutu yedo piny pa kabedo maleng ki lwak. Ler pa kabedo maleng oyabe i me acel me teme apar, ki mudho okelo i lwak i me agiki me teme apar.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Gin acel tye adit: Jo Seventh-day Adventist ma gicako bedo i wang bendera pa Setani, con gi weko yiegi i kica ki cwalo keca ma tye i Testimonies pa Tipu pa Lubanga.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Kimiyo kwayo pi bedo maleng mapol keken ki pi tic ma maleng loyo; kadong obi mede miyo kwayo eni. Dano mogo ma kombedi tye ka waco tam me Setani bibi dwoko wiigi. Tye gin mo i kabedo me geno madit, ma pe gi ngeyo ada me cawa man. Megi myero ominogi lok me waco eni. Ka gi gamo, Krisito bibi gamogi, kadong obi cweyo gi gin jok tic kacel kwede. Ento ka gi kwero winyo lok me waco, bibi yweyo ganggi i iye bendera macol pa Ladit me Oturo.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Kimiyo an cik me waco ni ada ma pire tek pi kare man tye ka yabore piny piny matut bot cwinya pa dano. I kit ma piri tek, dich kede dako myero gi cam ring pa Kricito ki meko remo pa en. Bineno medo i ngiyo, pien ada tye ki twero me medo kare weng. Lubanga Maleng ma ocako ada obino bedo i lumeny ma piny piny maloyo ki jo ma giluwo ne me ngeyo ne. Ka jo pa Lubanga gamo lok pa en calo achapa me polo, gibino ngeyo ni wotne kityeko yiko calo okinyi. Gibino gam teko pa Laloc, calo kom gam teko me kom ikare ma kicamo cam.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Pe wa twero ngeyo tutwal tamo pa Rwot i kwanyo woko nyith pa Isirael ki i twero pa jo Misri, kadong okelo gi i yoo me cogo, okelo gi i Kanaan.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> Ka wan tero kebe me lero pa Lubanga ma yaro ki Lok Maber, wa bin nongo ngec ma poyo maler ikom ter pa Yahudi, ka kadong wa bin paro mabor ikom adwogi ma tek pa eni. Yenyo wa me adwogi pud pe otyeko. Wan otero kebe me lero manok keken. Jogi ma pe gin jokwano me Lok pa Lubanga i nino ki nino, pe gibino nyutu peko pa ter pa Yahudi. Pe gibino ngeyo adwogi ma timo tic me Templu okwaco. Tic pa Lubanga kigenge ki ngec pa piny ikom ter maduong pa En. Kwo me anyim bin yabo nining me cikke ma Kiristo, ma ocobo pire i dul me wol, omiyo jo pa En. Spalding ki Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Wa bi medo poyo wa ikom kit me alama pa Elija ma rwate ki 1863 i coc ma bino.

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