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

Buk me Yoel ki Kanisa me Seventh-day Adventist pa Laodikia - Namba 43

Number Forty-Three

Namba Piero Angwen Gadek

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Gin ma nyutu lajadolo pa dano 80 ma ki rwate kwede Jadolo Madit pa Lubanga obedo namba "81", ma iye wanongo "Miller's Dream" i buk Early Writings. I "Revelation" "81" wanongo ni, ka lagita ma agiki ki kwanyo woko, tye gum i polo pi dakika 30. Habakkuk 2:20 owaco ni piny weng myero obed gum ka Rwot tye i hekalu maleng pa En.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Ka otyeko yabo lacim ma abiriyo, pe tye dwon i polo pi kare marom ki saa nusu. Revelation 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Kwanyo sigili me namba 7 otime i nino 30, pien en aye sigili me agiki. I 31 Dicemba 2023, lagi pa Ezekiel ocako tic me dwogo kwo. En dong, Kristo ocako pwonyo pi nino 40. Nino eni obedo agiki pa nino 1,260 kun cako ki kare me cwiny ogolo pa 18 Julai 2020, kede Yohana owaco botwa i Apokor 11 ni wa myero coko goro pa Lamo, ento we wite paco me goro. Paco me goro otum i agiki pa poto, pien Yohana owaco botwa ni nino 1,260 kimiyo bot jo ma pe Yuda, ma gin paco me goro. I coko, rek meno myero wite.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Ka Miller oyabo wenge ki neno ngat ma tye ki acwak me lira, i ot obedo pobo, ki ka en keto dwon malo, Miller dong tye i gungu. Ki i lok pa kare me dwogo ki tho nyo i kare ma pud pe obino cik me Sunday, Kirisito tye ka keto malo Hekalu pa 144,000, calo ma en otimo i cawa 46 ki 1798 nyo i 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Ka en ocako pwonyo, tye ka timo tic i tempu pa En, pire tek i kare me nino 30. Eka jomalayika bedo ka mwon pi dakika 30, kun en tye ka pwonyo lapwony me Lok pa En ma gin jo-Millerite 300, onyo lwak pa En me Gideon ma gin 300, onyo kun en tye ka capa cal 1843 ma gin 300; kadong en timo gin weng eni i kare me nino 30, ki i agiki pa bur ma pe kipoŋo, nyaka i ngec pa opuk. En tye ka yeko piny me diro pa Miller, ento piny eno pa En; omiyo diro pa Miller obedo tempu pa En. En tye ka tyeko tic me yweyo woko richo onyo nying pa jo ma kicayo gi me bedo i weng pa 144,000.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Kwena pa torompeta ma bino ceng 5 i anyim Wot i Polo, ki ceng 10 i anyim Hukumu, en tem me litimas. Gin ma timore i dakika 30 ma Polo tye mo keken, onyo i ceng 30 me Kristo opwonyo lamo, dong ocweyo kit aryo ka goyo muhuri i lacam adek pa torompeta, Wot i Polo, ki Hukumu. Yot me neno.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Ka i bino i kare ma myero i nywako kwena pa opuk, ci i ako me nywako kwena — pe i loyo.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Yore adek me ‘tarampe, wot malo ki gwec’ gin cim me yo acel i kare adek, macalo i acakki me gin acoya ma cim me yo acel kityeko nyutu kwede ‘tho, ikuro ki dwogo kwo.’ Temo me kare adek i agiki obedo temo me litmas ma bedo anyim cik me Sande pa Pentekote pi nino abic.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Ceng abic piny ki dwogo ki tho, agiki pa lamal pa bur ma pe ki yie obino, ci lwak maleng eno omako tem acel ki ma iye goc pa 2024. I bi limo Bur pa Polo onyo bur me paro pa dano? Tem eno obino i 2024, ci dong kitye kinyuto calo ki geng ma iye goc pa Aadam ki Ivaa, Nimrod, Aaroon, Jeroboam, Kora kede gi ma ogeng kwede, Protestants me Millerite history, geng me alfa pa John Harvey Kellogg, geng me 1888, kede kakare geng me 9/11. Geng ma iye goc pa Kayin oyabo lok me jeleesi bot laco mamegi, i rek weng pa geng ma iye goc.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Apam weng pa golo kom ma i pire tek, gin golo kom bot Lubanga; ento mapatpat, macalo jom golo kom me 1888, ki jom golo kom pa Korah, tye kwede gin man: laloc ma kiyero obedo but pa temo. Cayo pa nyutu pa Miller ni Rome aye ocungo lok me neno ma i Daniel 11:14, obedo cayo pa lok kacel ki pa laloc. Temo en ma i pire tek, pien pe Ladit Miller kende otyeko nyutu ni jokwac ma i lain apar angwen gin Rome, ento bene wod pa Miller otyeko nyutu kamano.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Ceng abicel i con pa dwogo kwo me 31 dwe me December, 2023, En ma obino i con pa John odonyo i tic pa Miller me poko me yubu. Pi ceng 30, Kristo bi miyo kwony ma patpat i wang ki wang bot jopako i ot pa Lubanga. Yubu meno obedo pi yubu dul pa pirisiti me 80, me cwalo wac me ciko pa Sapu me Baragumu.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Yubo me dwe 30 eni tye ki tem me acel ma i twolo i acaki, ki tem me kacung ma me aryo i agiki. Tem me kacung ma me aryo ogiko mapwod pe kicoyo trompet, ci gin man kityeko nyuto calo i kimic pa Miller ka Kirisito okolo kidi ma wel i apeca. Ka dong otimo man, en aye kwayo Miller me, “bi bino neno.” Ki i ciko pa trompet, oko i tingo malo pi kwer, tutwal kitingo malo mapwod pe cik me Sande. Kidi ma wel weng tye i kacung mapwod pe kicako Miller me “bino neno,” ci ka lami-til aryo kitingo malo i du pi, lacen-gigi neno gi.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Poro wicgi pi lweny ma aa ki bot Islam, ma pe ocake i 2020, myero odoki cen ka dong ocweyo ne, calo "Midnight Cry" ma atir pa Snow. Miller onongo ki ngec ma oyaro ni "Midnight Cry", ento Samuel Snow ocweyo ngec me "Midnight Cry" pa Miller; pi kit man, ngec me "Midnight Cry" pa Snow kityeko luongo ni "Midnight Cry ma atir" i gin ma otime i kare me Millerite. Ngec me "Midnight Cry" obedo ngec ma ocweyo woko, ki cweyo mamego omedo twero pa ngecno.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> Jo ma giweyo cwiny nene gineno ki i Lok pa Lubanga ni gibedo i kare me kuro, kede ni myero gikuro ki cwiny ma rom rom pi dong piny pa neno. Atira acel keken ma omiyo giyeny Rwotgi i 1843, en aye ma omiyo gigeno ni En obino i 1844. Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Gino manen otime i agiki pa kare me 1840 dok 1844, kede bene otime i acaki pa kare en. Josiah Litch owaco anyim ni opongo pa Dini me Islam obotime i 1840. Ocweyo lok pa anyim ne i rekod pa lwak i 1838, ci oyubo woko ne ceng apar anyim ceng 11 me August, 1840. Opongo pa lok pa anyim ma ki yubo omiyo teko i Kwena pa Malaika ma acel. Kwena ma aryo omako teko ki kwena me Midnight Cry ma ki yubo. Jaluko aryo ki i marwate acel, ma gin Jaluko pa Alfa ki Jaluko pa Omega. Kacel gi nyutu omiyo teko i kwena ma obedo i tung yubo me kwena ma con.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa nyutu porofesi me Islam, ki Omega nyutu porofesi me lawot ma kicego. Rek ikom rek, Islam i 1840, ki lawot ma kicego i 1844, nyutu ni Islam kacel ki lawot ma kicego gin lok me Ywak me i tung otum. I cako me lok, Islam kikiweyo woko, calo i wot pa Kristo ma loyo i Yerusalem. I kare meno lawot kicego i poto me nyako maleng apar, calo ka lawot kicego i kano pa ot pa Lubanga. I tyeko me lok, Islam otuko odoco, ka lawot kicego bot Amerika ma ki kado kacel.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Obedo pire tek me neno ni rek ma kimiyo ki Levitiko 23 kinyutu kare adek me Pasika i acaki, ki kare adek me jodolo i agiki. Jodolo kijwoyo-gi malo calo sadaka i cik me Sunday, ento piri con pa gin en ki lopo-gi maler. Ka kijwoyo-gi malo, gi obedo bendera; ki ka Kirisito onwongo kijwoyo malo i kare adek i acaki me rek, onwongo okwanyo piny weng bot En. Pwoyo malo pa 144,000 en aye agiki me rek ma ocako ki pwoyo malo pa Kirisito. I acaki ki i agiki, kinyutu waymark acel me kare adek.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Kare adek i acaki ma gi yabe ki ceng abicel, kede kare adek i agiki ma gi yabe ki ceng abicel. Kum kare meno anyim, lok en i kom lup madit mapol, pien lwak lapriest kiketo woko calo lacar pa 144,000. Ceng abicel aryo me Tabernacles en kare pa Gentiles. Ka wa weko woko cawa pa Gentiles ma ocake ki cik pa Sande, kede wa weko woko ceng adek gi nus ma ogik i 2023, ci wa tye ki kac pa 144,000 ma kinyuto iye i ceng 50 me kare pa Pentekoste, ki cako ki December 31, 2023 nyaka cik pa Sande ma bino peya.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Ceng abicel ma cako ki dwogo ki tho pi virgins; ci ceng piero adek ma bino bang’en pi priests. Eka bino ceng abicel me kwena pa odur i bot virgins, ma gityeko ki wotgi malo i polo ka ceng piero angwen otum; ci dok bino ceng abicel pi yajiment; ci dok bino ceng abicel pi cik me Sande. Macalo cal pa virgins, namba "5" nyutu yo me wot pa 144,000, ma gin virgins, kede bene gin priests.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

I i kare me ceng 30 me yubo, tam me agiki, ma obedo me 7, kikwanyo woko; ci i kare meno aye ka Miller oneno kidini ma lero maber kityeko dwoko gi i kitgi me acaki. “Bi i nen” obedo cal ma kiketo i kom tam angwen me acaki; omiyo ka ki yabo tam me 7, gityeko waco bot Miller ni, “Bi i nen,” ento malaika i polo weng gineno keken kun gum. Nino me Miller tye ka nyutu keto tam bot kidini ma lero maber, ma gin alufu 144, kede bende tye ka nyutu kidini ma gin kwena me Diro me Odii. Kwena meno kelo teko bot gi cwer me tyeko keto tam, kede dano ma obedo ki bworo me yweyo maca tye ka nyutu En ma loyo kacel lami kwena ki kwena.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Mwaka 2024 obedo tem me tung, kede kombedi i 2026 tem me hekalu o aa. Kombedi wa tye i kare me nino 30 ma Kristo tye ka pwonyo, kede pe ngeno gin man tye me tho.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Ngeyo lok ki latic lok obedo jami acel me temo me tung ma kilaro ki Roma ka cweyo neno, kede obedo bene jami acel i tuk me Elijah ki Ahab.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> I higni 38 pa Asa rwot Yuda, Ahab nyith Omri ocako bedo rwot pa Israel; kendo Ahab nyith Omri otero Israel i Samaria higni 22. Ahab nyith Omri otimo marac i wang Rwot maloyo weng ma onongo obedo i anyim ne. Macalo ni obedo gin matin pi en woto i richo pa Jeroboam nyith Nebat, en omako Jezebel, nyare Ethbaal rwot pa Zidoni, me obed dako pa en; kendo odonyo omii tic bot Baal, kendo orwate. Kendo oyweyo yec pi Baal i ot pa Baal ma onongo ocweyo i Samaria. Kendo Ahab oyweyo Ashera; Ahab otimo mapol me yweyo Rwot Lubanga pa Israel i kica maloyo rwot weng pa Israel ma onongo obedo i anyim. I kare pa en, Hiel pa Bethel ocweyo Jericho: ocako yiko piny ne i Abiram nyith maduong’ pa en, kendo oyweyo bur ne i Segub nyith malac pa en, kacel ki loko pa Rwot ma owaco kun ki Joshua nyith Nun. Kendo Elija ma i Tishbe, ma en acel ki jo me Gilead, owaco bot Ahab ni, Kaka Rwot Lubanga pa Israel tye ngima, ma i anyim pa en an atye, pe binen licero onyo koth i higni man, ento kaka waci. 1 Rwote 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Namba ma rwate ki Ahab medo rwom i konteksti me coc man. “38” nyutu “cungo malo.” I higa ma 38, kiweyo Israel cik ni “ocung malo” kede odonyo i Piny ma kimiyo gi lagam.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Kombedi, an owaco ni, “Cungi, ci cobo i aora Zered.” Ci wa ocobo aora Zered. Kare ma wa oaa ki Kadeshbarnea nyo wa ocobo aora Zered, obedo higa 38; nyo weng kare pa dano me lweny opoto woko ki iyie dul, macalo kit ma Rwot okweto kica botgi.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesu odoko ber ngat ma pe romo wot ma ne tye ki mwaka adek me apar ki aboro, ka ne owaco bot en ni, "Chung."

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Dano acel tye kany, ma onongo otye ki twon i mwaka 38. Ka Yesu oneno ni obedo i piny, ki onwongo ngec ni dong kare ma tutwal otye i kit man, owaco bot en ni, “I mito obed dwoko maber weng?” Dano ma pe tye ki twero oyubo ni, “Ladit, pe atye ki dano, ka pi kikok, me oketo an i kume pi; ento ka an abino, dano mukene woto piny anyim an.” Yesu owaco bot en ni, “Yim, kwany ayep me in, ki wot.” Ki ka dong dano odwoko maber weng, okwanyo ayep me en, ki owot; ki i ceng acel acel en Sabat. Yohana 5:5-9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch ocoyo poroc i mwaka 1838, ma oyaro maber odoco i mwaka 1840. Mwaka 38 ma Mose otyeko waco iye i Buk Deuteronomii, en bende obedo mwaka 40. Yo me tic i kare aryo pa Josiah Litch orwate ki dwogo i kare aryo pa rwot Yosia, ma nying ne ribe kwede. Lim 38 ki 40, i rwom gi keken, ginyutu ceto malo, ma en aye matime bot lami-waco aryo ka gikwanyo gi malo i balang me polo.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Ki Litch, cwalo malo otyeko time ki kwena pa Islam me wo me aryo. Cwalo malo ma alama ne obedo wot malo pa Kiristo, bino lacen ikom kwena pa opuk makwako Islam. Keng aryo me acaki i alama me yore me opuk, wot malo, ki dwoko wic, ogonyo ne ki Litch, ma keng aryo pa en gi ogonyo ne ki puk cwinya ki yik manyen me keng aryo pa Rwot Yosia. I Deuteronomy, cik ne ni otuc ki wot i Piny ma ki ciko, ki cwalo malo me cim i kare me cik me Sunday obedo kica ma racel keken.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahab otyeko bedo rwot pi yie 22, ka mano obedo rwot i cawa ma kit pa Lubanga ki kit pa dano kiketo kacel, ma obedo cawa me ceng 30 ma aa i anyim pa kwena me tuba. Ahab en Trump, ma obi keto Jezebel me dako i kare ma piny piny. I cawa pa Trump, Elijah keken tye ki kwena me kot. Gin man obedo piny gang, pien muvimenti pa jo 144,000 en muvimenti me kit me tic me rek i wiec rek; kacel, kit me tic meno ocak i adwogi ma gang ni muvimenti me reform pa jo 144,000 kitye kigeto mere pa ne i muvimenti me reform weng i histori me maleng. I keken pa muvimenti meno, lalwo-gi gibedo but me tic me temo. Kare keken.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahab obedo rwot ma abiro, cako ki Jeroboam; ki wan osenyuto mapol ni Ahab obedo gamente i cawa me pire tek me cik me Sande. Wan osenyuto ni Kanisa pa Seventh-day Adventist ma Laodicea oketo odoco Jericho i mwaka 1863, ma ogolo woko ki jo White lati pa gi me acako ki me agiki, kacel ki keto cal pa Jericho i kare me cik me Sande. Mwaka 1863 keto cal pa cik me Sande.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Lok man opong ki cal ma nyutu ni kare en obedo keto cal pa jo 144,000; i kare en, pe cwako ngec pa Miller ikom lok me atir ma ki keto i tebulu pa Habakkuk 1843, obedo gonyo woko ma i atwol, ma rwate ki pe miyo kit i laloc pa Lubanga ma kiyero, ki lok acel calo pa jo gonyo woko pa Korah kacel ki jo gonyo woko me 1888, ma gi waco ni lwak weng tye maleng.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Wan kombedi tye i tem me hekalu, ka dirica me polo oyabe, kede gwic me dispensation bende oyabe. Gwic me dispensation nyutu loyo me loko ki labona pa Laodicea bot labona pa Philadelphia. En bende nyutu pac pa kidi ma wel ma pe atir ki kidi ma wel ma atir i neno pa Miller. Dirica nyutu laana onyo mukisa. Malaki adek tero kit me tem i dwogo. Neno pa Miller cwalo matek dwoko iye yub pa labona kede kwena. Revelation apar abongwen nyutu lwak me lweny pa Rwot ma kigero malo ka poropheti pa kwena me tarumbeta me Islam otyeko pire kene.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Tem ma tye anyim pa tem me litmas pa kwena me tarumpet, obedo tem ma aryo, kacel obedo tem me yekalu. Kiroto pa Miller kelo dog me aryo, ma kare weng ki rwate ki tem ma aryo, pien kiroto pa Miller tic ki dyem me bedo kwede kwena kacel ki lami pa kwena. Tem me yekalu rwate ki cwalo kit me tic me rek bot rek pa pi me agiki. En mito ni laywak onen yekalu i rek mapol pa poropheti, wek kiweyo kwena obed macwec. Sanduku madit loyo pa Dirt Brush Man obedo yekalu pa 144,000, kacel oguro pa Malaki obedo keken. Wic pa gin me ot me yekalu obedo Sanduku me Lagam, ma Kerubim ma gubo kare weng gitye ka neno iye, kede cimo ni wii pa jogi maleng weng obedo iye. Jo maleng i gin mukato man myero gikenyi i yekalu kede gigamo wanggi i Sanduku.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Hekalu pa jo 144,000 obedo jami ma Levitiko 23 waco iye, kede otito rek me mukato ma otim piny i kare pa Kiristo, ki gin ma Dera White lwongo ni “kare me Pentekote.” Ki dwogo i ngima nywako nyime i Pentekote, onyo ki 31 December 2023 nywako nyime i cik me Sunday, rek me porofetik pa Levitiko 23 tito hekalu pa jo 144,000. Mukato eno cako ki alama me rek maromo tuk adek ma pire kede ceng abic, kede giko ki alama me rek maromo tuk adek ma pire kede ceng abic. I i tung pa mukato me Alfa ki Omega tye ceng pier adek pa keto muhuri i lapiris. Rek ma opong weng eno cako ki Sabat me ceng me abiro, kede ogiko ki Sabat me mwaka me abiro. I rwom man, hekalu pa jo 144,000 obedo Safina ma bikelo cwiny aboro i lobo manyen, kede obedo bene Sanduku me Ratiro ma gitwogo ki malaika aryo, calo kaka Sabat aryo gitwogo hekalu pa kit me lapiris pa jo 144,000 ma kinyutu iye ki kare me Pentekote.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Levitiko 23 tye ikom rwom pa lacar pa 144,000 i kare me nyutu ma ogiko pa cawa pa Pentekoste ma ocako i cawa me dwogo Kirisito ki tho, ci oyube i nino 50 woko, i Nino me Pentekoste. Cawa pa Pentekoste kiketo matek ka ki yiko ni nyig coc 22 me acaki pa Levitiko 23 rwate maber ki nyig coc 22 me agiki. Kineno i nindo pa William Miller nyutu ni kidi ma wel pa Lok pa Lubanga gin me aryo: kwena ki jolabo kwena.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> An atye ki twero maler me nongo rwom. An atye ki rwom i kwena pa malaika me acel, me aryo, ki me adek. Gi ki nyutu calo gi tye ka rweny i tung tung me polo, ka gi tito bot piny weng kwena me keco, ka gi tye ki rwatte matir bot jo ma tye ka bedo i cawa me agiki me gin matime pa piny man. Pe dano mo winyo dwon pa malaika man, pien gi obedo cal me nyutu jo pa Lubanga ma tye ka tic i rwom ki lobo pa polo weng. Lacoo ki dako, ma Lamo pa Lubanga ocweyo cwinygi maler, ki ma gi opako kun adwogi, gi tito kwena adek i kitgi. Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Malaika gin cal pa jo pa Lubanga ma gi yaro ngec ma malaika tye ka nyuto.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> Cawa tye macok. Lok pa lacak me acel, me aryo, ki me adek obedo lok ma myero kimiyo bot piny. Pe wa winyo dwon pa lacak adek i miti, ento lacak magi ma i Buk me Nyutu gicako kabedo pa jo ma obi bedo i piny ki gibi miyo lok magi.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> Yohana oneno, “Malaika moro mapat o aa piny ki i polo, ma tye ki teko madit; kede piny weng odoko ler ki dugu pa en.” Revelation 18:1. Tic man obedo dwon pa jo pa Lubanga ma tye ka waco lok me ciko bot lobo. The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Malaika tye cal pa jo ma gonyo kwena ma malaika pire keni nyutu. I yore mapol me tic, William Miller ginyutu ki kit pa poropesii. I yore acel pa magi, Miller ginyutu ki poropesii me cawa mokwongo ki me agiki ma okwanyone me goyo. Cawa 7, onyo higa 2,520, ma ogiko i 1798, obedo nongo ngec ma “alfa” pa Miller; ki yweyo Ka Maler i agiki pa otum ki otyen 2,300 i dwe me October 22, 1844, obedo nongo ngec ma “omega” pa Miller. Kare me Millerite ginyutu ki 1798 dok i 1844; kadi bed ni en kare pa malaika me mokwongo ki me ariyo, ento gityeko giyaro ki nying pa lakwena me kare eno. Kare me Millerite nyutu ni Miller obedo “dwal” ma ogoyo kwena pa malaika me mokwongo ki me ariyo, ki malaika me mokwongo onyutu ni cako me yabo obedo i dwe me October 22, 1844, ki malaika me mokwongo obino i cawa me agiki i 1798, i agiki pa “cawa 7” me ywayo woko kom pa Isirayel. Miller obedo cal pa poropesii me higa 2,520 kacel ki poropesii me higa 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Ranyisi me yo ma me acel me 1798 owaco ni bura me Rwot obicako ka higni 2,300 ogiko i October 22, 1844. Dong Rwot onyutu lacem me Sabat me nino abiro, kede obedo ki dwaro pa En me otyeko tic; omiyo otemo onyutu lacem mukene ikom kare abiro i 1856, ento pe yie, ento balo cik oneno. Kare abiro en Alfa pa histori me Millerite, kede 2,300 en Omega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Cawa abicaryo nyutu calo Sabat me higa namba 7, ki 2,300 nyutu calo Sabat me ceng namba 7. Lok ma otime i kare pa Millerite nyutu ki 1798 ki 1844; 1798 nyutu cawa abicaryo, ki 1844 nyutu higa 2,300. Sabat aryo eni gin me cako ki me tyeko pa lok ma nyutu i Levitiko 23. Sabat aryo eni nyutu kwena aryo; ka gumako weng, gin dwoko kwena acel. Kwena aryo eni ginyutu jo Millerite, pien jo ma gicwalo kwena ginyutu malaika ma kicoyo calo kwena. I 1798 malaika ma acel odonyo, ki i 1844 malaika ma adyek odonyo.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Levitiko 23 tye ki cer abiro ki kube maleng abiro; ento pe cer weng obedo kube maleng, ka pe kube maleng weng obedo cer. Cer weng gibedo ikin kube maleng ma me acakki ki kube maleng ma me agiki, ma obedo Sabat me ceng abiro i acakki, ki Sabat me mwaka abiro i agiki. Kare me cer kicako ki kityeko gi Sabat aryo ma nyutu William Miller ki jo Miller.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Ka rek 22 me acaki ki rek 22 me agiki kityeko koko i acel i Levitiko 23, kare me Pentekoste dong nyutu. Kit ma kityeko cweyo ka kityeko koko rek weng i acel, en me Lubanga tutwal. Kare me Pentekoste pa kit eni nyuto maber tuk adek pa lacar adek. Obedo ki ranyisi pa "Truth." Obedo ki ranyisi pa Alfa ki Omega. Obedo ki ranyisi pa Palmoni. Odugo ngat me kwano i cwiny pa Kabedo Maleng maloyo weng. Onyutu Tempu pa 144,000. Odugore tutwal nyo i piny ma kityeko yubu dwoko manyen.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Adwogi pa Levitiko 23 man kombedi tye ka yabo cing i kube ki tem pa templo ma obino anyim pa tem me litmus kede tem ma adek. Malaika ma adek obino i 1844, dok obino i 9/11, ki dok obino i 2023. Ka Malaika ma adek obino i 1844, myero jo ma geno, ki geno, giluo Kristo i Kabedo Maleng Madit. Levitiko 23 obedo yoo me donyo i Kabedo Maleng Madit, kede nyutu but acel pa tem pa templo. Ki waco bot Yohana ni opim templo, kede jo malubo ma tye iye.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Bokisi pa Miller obedo ot pa Lubanga, kede kidi me wel gin jolamo ma tye i iye. Ot me gwoko jami pa Malaki obedo ot pa Lubanga, kede nyim apar gin jolamo ma tye i iye. Kare me Pentekoste, macalo ma ki yaro i kit lanyi i tung lanyi i Levitiko 23, tito ot pa Lubanga pa jo 144,000. Kadi matir, tito Sanduku me Lagam, ki kerubi ma gucoyo iye, gitye ka neno Cik Apar, lati pa Aron ma ocweyo yub, ki agulu me bulawan ma tye ki mana.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Kerubi ma gubedo ka gobo gin malaika, ki malaika tye ka nyutu lok kede laco me cwalo lok. Lok ma en Alfa i Levitiko 23 obedo Sabato me ceng me 7, ki lok me Omega obedo Sabato me higa me 7. Ginye lok aryo, ki gin bene lok me Alfa ki me Omega pa William Miller ki Milerait, ki tyeko piny pa “seven times” i 1798, ma en cal me Sabato me higa me 7; ki i 1844, Lubanga otero jogi i Kabedo ma tye maleng loyo weng, kun gicenyo Sabato me ceng me 7. Sabato aryo meno gin lwongo maleng me acel ki me agiki i Levitiko 23, ki kare me Pentekoste oturo i tung gi aryo, macalo kun Sanduku me Lagam oturo i tung Kerubi aryo ma gubedo ka gobo.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Myero ki pimo ot pa Lubanga, kacel ki weko woko pacio ma ki miyo bot jo ma pe jo-Yahudi. I cawa me cik me Sande, karo pa ot pa Lubanga gi tyeko, ento karo pa jo ma pe jo-Yahudi ocako. Cawa me jo ma pe jo-Yahudi gi tyeko i 1798, i tyek pa mwaka 1,260; i tyek pa nino 3½ (cal me 1,260), Yohana myero oweko woko pacio.

> 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 court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Wang ot obedo me weko woko; pien kimiyone bot jo woko, ma gi turone piny ki cinggi pi ceng adek ki nus, onyo dwe piero angwen gi aryo.

> 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.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Kare pa jo ma pe jo-Yahudi opong woko i 1798, ka buk pa Daniel oyabe ki kwanyo woko jami ma kigengo kwede.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> I ot pa Lubanga ma i Yerusalem, ogweng ma macokcoki ogonyo pur ma i woko ki tyen mapat weng pa ot maleng. I wi ogweng man gin coc ma kicoyo i leb mapatapat, ma gongo ni ngat mo pe romo loyo lim man; ento Juu kende gubedo ki twero me loyo. Ka ngat ma pe Juu ongolo cwiny me donyo i kabedo ma i iye, obedo okeco ot pa Lubanga, ci onwongo oketo mir ki kwo ne. Ento Yesu, en ma ocako ot pa Lubanga ki tic me woro iye, okwanyo jo ma pe Juu bot en ki rwate me kica pa dano; kace bene kica pa en ma pa Lubanga okelo botgi waraga ma Juu kikwanyo woko.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

December 31, 2023 otyeko woko nino me porobeta adek ki odiyo ma ocako ki golo cwiny me July 18, 2020. En higni adek ki odiyo oyaro ni lok pa porobeta kombedi bino oyab woko, kede ni cawa pa Jentail otyeko woko, ki weko pimo me tempol kede jo ma pako i iye. I Cik me Sande, ma i cawa me Pentekote ne obedo Nino me Pentekote, poko kwo okato bot Jentail. Ka wa cego cawa pa Jentail i pimo tempol pa 144,000, wanyutu ni icawa ki December 31, 2023 nyo i Cik me Sande en aye tempol.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Nyutu pa ot pa Lubanga tye ni kityeko yiko i tung aryo; me acel gonyo, ento dong ot pa Lubanga kicono ni ogik ka kidi me gonyo ma kicayo woko, i yoo ma pire tek, obedo wi me konde. Gonyo kityeko keto ka Isirael macon o aa ki Babulon i kare pa cik me acel, ci ot pa Lubanga kityeko ogik i kare pa cik me aryo, ento mapwod i kare pa cik me adek. Tem me gonyo otime i 2024 ka kombedi watye i tem me ot pa Lubanga. Tem me ot eno ogik i kare pa cik me adek ki tem me litimas, ci tem me ot mito ni jo pa Lubanga oyaro ot pa Lubanga.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Kac pa Lubanga ma i buk Levitiko 23 kityeko kete ki ceng 31 me Desemba, 2023 nyaka i Cik me Sande, kede i lok me kare me poropheti man tem adek ma kare weng katime ka kityeko golo rwate pa poropheti kityeko nyutu gi iye. Ma agiki ikin adek en tem me litmas, ma kityeko nyuto ne ki Exeter Camp Meeting. I miting man, in onongo ceto i miting i tent ma ka Elder Snow dwice omiyo lokne me “Midnight Cry ma adada,” onyo ceto i miting me cwiny monyo tutwal ki ma mape tye i par maber i tent pa Watertown. Ka miting otum woko, lok pa “Midnight Cry ma adada” okobore tutwal calo piri me pi ma matwal. Exeter obedo tem me litmas, kede tem me litmas nyuto rwate.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Exeter camp meeting otye calo donyo me rwom pa Kirisito i Jerusalem, kede Lazaro otelo punda ma Yesu obedo iye. Tho pa Lazaro obedo goro cwinya me July 18, 2020, ento Lazaro bene obedo lamal ma otyeko weng pa Kirisito, kacel ki “seal” pa obedo Lubanga ma iye.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> Ka Kirisito onongo obedo i ot me twat, Lazaro onongo pe otho; pien Setana onongo pe otye ki twero i iye. I bot Jamiye Kwo, Tho onongo pe twero coyo tong mere i wi Lazaro. Omiyo Kirisito onongo obedo kure. En onongo oiye ludiro me tim ki twero mere, pi en obed odino dwogo piny, ka ludiro ma kiloyo. En onongo oiye Lazaro obed i twero pa tho; ki nyamini Lazaro ma gicako peko gineno omera-gi kete i kabur. Kirisito onongo ngene ni ka gineno i wi omera-gi ma otho, gen-gi i En ma ogolo gi woko bin tem matek tutwal. Ento onongo ngene ni pien pi tem ma gitye ka yiko kombedi, gen-gi bi leyo maber ki twero madit makato. En onongo oweko kede gi peko weng ma gicako. En onongo pe opok ki meroenegi pien onongo obedo kure; ento onongo ngene ni pi gi, pi Lazaro, pi en keken, ki pi jopuonjrene, loyo myero omak.

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> ‘Pi kom wunu,’ ‘pi ni myero wunu yaro.’ Bot jo weng ma tye kwayo me nongo cing pa Lubanga ma luro, kare ma cwinygi oboto piny loyo weng, en aye kare ma kony pa Lubanga tye macok loyo. Gibiro dwogo nen i cen ki pwoc i but dul ma obaro piny loyo i yoregi. ‘Rwot ngene kit me kwanyo jo maleng woko,’ 2 Pita 2:9. Ki i tem weng kede i peko weng, obiro kwanyo gi woko ki yie ma tek loyo kede lok me kwo ma opong loyo.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> I dwilo me bino bot Lazaro, Kristo onongo tye ki bedo me kica bot jo ma pe gi rwako ne. Odwilo, ma pi dwoko Lazaro ki i tho, omiyo jo ne ma wi-gi tye tek kede ma pe gigeno alama mukene ni en adaa ‘Dwogo ki i tho, kede Kwo.’ Pe onongo mito weko gen weng me bot jo, dii ma odugu, ma tye ka lic, me ot Isra’el. Cwinye ne onongo tye ka peko mapol pien pe gudo cwinye-gi. I kica ne onongo oparo me miyo gi alama mukene acel ni en Ladwoko, en cente keken ma romo kelo kwo kede kwo ma pe tho i lero. Man onongo bedo alama ma jadolo pe gubedo twero poyo lok marac. Man aye kit ma omiyo odwilo me ceto Betania. Twero man ma madwong, dwoko Lazaro ki i tho, onongo tye me keto cing pa Lubanga i tic ne kede i porone ni en tye ki bedo pa Lubanga. The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Donyo me loyo ocako ki kwanyo tol pa punda acel pi Kristo me bedo i tung pa ne.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Ka gubino macok ki Jerusalem, kede gubino i Bethfage, i Got me Olivu, ci Yesu ocwalo jo-pwony aryo, owaco botgi ni, Wut i dii ma lube botu, ci kombedi unongo punda ma kicano, kede otino pa en; uywegi, ka ukelogi bot an. Ka ngat mo owaco gin mo botu, ubi waco ni, Rwot mito gi; ci kombedi obiwegi. Gin weng man otimo, wek loc ma laporofeta owaco obed ocopo, ni, Wac bot nyako pa Siyoni ni, Nen, Rwot ma in bino bot in, ki cwer cwiny, katingo i punda, kede i otino pa punda. Ci jo-pwony owot, kede gitimo calo ma Yesu omiyo gi cik. Matayo 21:1-6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Lok me Kwac me odii piny omede ki lok pa malaika me aryo ma obino i kare pa golo mito me acel. I cawa pa Kristo, golo mito eno obedo tho pa Lazarus, ci pi jo pa Miller en obedo nyutu anyim me 1843 ma pe otiyo, ma obino i nino me 19 me April, 1844. Golo mito aryo mag eni gipire tek July 18, 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

I cawa me Pentekoti ma Levitiko 23 nyuto, tem ma nyutu maber kiyaro ne calo nyutu me yore ma gin adek: cer pa tarumbeta, wot malo pa Kristo i polo, ki Nino me Golo Kwan. Tami adek magi nyuto tem ma nyutu maber i kore kwede tem aryo me acaki me msingi ki yekaalu. Tami adek magi gubino ceng abic i anyim me cik me Jumapil me Pentekoti, ki nyuto tero malo pa jo 144,000 calo bendera. Ka giloyo tem man, gitero malo; ka pe, kibutho gi woko ki i dirica me lacim pa Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Tuk adek me keto lanyut obedo Nino me Kwedo, kede nyutu kwero woko richo. Tuk aryo obedo nywako malo rwate pa Lewita ma Malaki owaco, kede tuk acel obedo lok pa tung. Cak ki 1844, dano tye bedo i rek pa luyo tung abiro. Lok me wang pa tung abiro obedo lok pa kec adek pa Islam, kede lok me iye pa tung abiro obedo tic pa Kristo me keto kacel kit pa Lubanga pa En ki kit pa dano pa 144,000.

We will continue in the next article.

Wa bi medo i coc ma anyim.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> I coc pa lanen kiketo piny gin ma nen, ma, kadi obedo ogero ki kare mapol tutwal, gibedo i wang wa ki maleng pa manyen kede teko pa nyutu manyen. Ki geno, wa ngeyo ni coc magi pa kit ma Lubanga otimo kwede jo pa En i kare me con gitye kigwoko, wek wa yaro pwonye ma Lubanga mito me pwonyowa ki tem pa kare ma kombedi.

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> Ka watye ka bedo i kare madwong ma piny ki dwogo pa Kristo me aryo, myero wa temo ki matek me gengo timo bal macalo ki gin ma Yahudi ma gitye ka bedo i kare me bino pa Kristo me acel gitimo.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> Macalo lamedo pa Yahudi, ma dong-dong gicweyo kit me woro Lubanga ma giketo iye cik, ma iyie gicweyo rwate pa gin ma pe rwate bedo madit tutwal, dano mogo kombedi tye i peko me coyo woko ki ada ma tutwal ma rwate pi dul man, ka gi ngiyo gin ma nyen, ma lamal, ma golo cwiny.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> Tye mito me rwako ki lwak yore ma malo. Jo ma yenyo ki yubo lok me paro ma pe ki tung, gimito me pwonyogi ikom ngo ma obedo atir, mapwod pe gitemo pwonya jo mukene. Lok me paro ki par-par ma dano ocweyo, pe myero giyenyo ne macalo atir.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> Tye dano mapol ma gidog maber bot cik me kit, macalo tung ma tek; gin bikwanyo kony kede bigeno ki ngwec, pien gicweyo dwogi i macek me pango ki kica, gi tito ni, ‘Gwoki jo ni, A Rwot, pe imii lonyi obed me kube.’ Wacwinyo weko kit me piny-ot pa kwena pa laŋel ma adek obed ber ki yot, ma peke peko. Lawa madit pa yie wa bibedo goyo dwii jami weng ma kinywako i iye.

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> I kare man me bal, me poyo-wii ki paro ma bedo poyo, wa mito kwano kome me acaki pa lok pa Kristo. Wa temo bedo ki twero me nyuto kacel ki lacar, “Pe wa lubo lok me bwoc ma gityeko poyo ki bwongo ka wayaro boti teko ki bino pa Rwot wa Yesu Kristo.” Rwot kwayo wa ni walubo yore ma maloyo ki ma maleng.

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> Adiera, adiera ma tye kombedi, obedo weng calo ma Lok pa Lubanga nyuto. Rwot mito ni jo pa En ogwoko kene ki weng gin ma opur-opur, ki weng gin ma tero i mistisisim. Jo ma cwinygi miyo gi medo i pwonye ma i tam keken, ma pe atir, giyub piny tutwal i cobo me adiera pa polo, ci gikwanyo lonyo ma kelo kwo me kare weng bot ngat ma orwako. I Lok tye gin adiera ma ber tutwal. Gin eni gibinongo ki jo ma pwonyo kwede cwiny matek; pien malak me polo bi tero yeny.

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> Makwongo jo ma kombedi tye bedo i piny, Paulo owaci ni: “Cawa ma bino, pe gibi rwate doktrin maber; ento ki mito gi keken gibi yubo i botgi lapwonya mapol, pien winyo gi tye ki lit; gibi weko winyo lok ma adier, ki gibi dwoko bot lok me por.”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> En mere madit tutwal, en ma cweyo cwiny tutwal, tugo ma Paulo omiyo i cawa ma onongo otamo lok pa lanen ikom joma pe bicon turo pwony ma atir: ‘Akwero in i wang’ Lubanga, kacel ki Rwot Yesu Kristo, ma bicon pimo joma tye kede kwo ki joma otho i cawa ma obimoneno peka, kacel ki lobo pa Rwotone: Yab lok; bed atera i kare weng—i kare ma rwate, ki i kare ma pe rwate; nyutu bal, ciko, mi cwiny, ki kuc madit weng kacel ki pwony.’

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Gin ma tye i rwate kwede Lubanga woto i ler pa Ceng pa kit ma kare. Pe gi golo ducu Laler-gi ki kwanyo yo-gi i bot Lubanga. Ler pa polo orwategi. Ka gi luny i agiki pa gin ma otime i piny man, ngec-gi me Kristo, ki lok pa nabi ma kom en, medo madwong. Gin tye ki rwom ma pe tye agiki i wang Lubanga; pien gin kacel ki Wode. I botgi, Lok pa Lubanga tye ki ber ma loyo weng ki kamor maber. Gi neno rwate ne. Adiera kiyabo botgi. Tito me dwoko rwom okano ki ler malwol. Gi neno ni Lok pa Lubanga obedo lagony ma yabo mijara weng ki yeko peko weng. Gin ma pe gi rwako ler ki woto i ler, pe gibineno mijara me kare pa Lubanga; ento gin ma pe gicero me teto musalaba ki lubo Yesu, gibineno ler i lere pa Lubanga. The Southern Watchman, April 4, 1905.

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