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

Buk pa Yoel ki Kanisa pa Adventist me Ceng Abicel pa Laodikea - Namba apar adek

Number Thirteen

Namba apar adek

Author

Jeff Pippenger

Published

December 18, 2025

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We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Kombedi wa tye ka tanno lamal me porofeti me 1863. Wa tye ka moko wii wa i Kadesh pa Bibul, calo lamal pa tim me golo cikke me Israel ma con i tung “rest”, ma tim eno omiyo gi otho i kare mabor ma otum i Kadesh, ci nyutu golo pa “yo macon” pa Yeremia i 1863, ka “seven times” me Levitiko 26 ogengo woko.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

I yubo ler ma ki kube kwede Kadesh ki 1863, wan dong tye ka nyutu tem apar ma obino i Kadesh. Wa nyutu ni tem adek me acaki obedo tem me mana. Gin yore adek eni twero nyutu calo tim ma peya onyo teme, kede kuc me Sabat, ma obedo me acaki i tem apar, ma romo kwede tem ma apar, ma Paulo i Hebru ogolo maber ni en "kuc." Tem apar tye ki "kuc me Alfa" ki "kuc me Omega."

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Pe rwate kit ma dano ma tye ka kwano lok me lonyo odwaro yaro “kucun” ma Ebiru oyweyo woko i Kadesh—pien, i kit me lonyo, “kucun” weng (rek ikom rek) tye ka nyutu bot “kucun ki doko-manyen” ma obedo “pi ma i agiki.” Kadesh obedo cal madito me yweyo lok pa “pi ma i agiki” ki bene yweyo bedo pa “pi ma i agiki”; pien goyo cal ma gityeko timo bot jo 144,000 i Kadesh obedo bedo ma gidoko matir i adwogi, i “wic” ki i “cwiny.”

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

> Nono ka joo pa Lubanga kiketo-gi muhuri i wii-gi—pe obedo muhuri onyo alama ma twero neno, ento obedo bedo matek i adier, i paro ki i cwinya, wek pe kiromo kwanyo-gi—nono ka joo pa Lubanga kiketo-gi muhuri i wii-gi ki kibedo atera pi yubo, obino. Adada, ocako dong; kweko pa Lubanga kombedi tye ikom piny, pi miyo wa ciko, wek wa ngeyo ngo ma obino. Lok me Poko i Baibul pa Seventh-day Adventist, volumu 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

Bedo kidonyo “i atir” “i wic” nyutu cwako yore me “line upon line” calo yore acel keken ma kiketo maleng i kwan pa Lok pa Lubanga. Yore maceke man kityeko moko ni obedo yore matir i August 1840, ka “dano mapol mapol gineno ni atir pa cik me tito lok me laneneno anyim ma Miller ki jo ma otic kwede gityero, kacel ki kimiyo ‘advent movement’ puk ma lamal.” “Puk ma lamal,” man nyutu pa teko pa Laloc Maleng ma ocwalo kwena pa malaika me acel i piny weng i 1840.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Jogi ma otye ka timo tic ma ranyisi 'wonderful impetus' kimiyo gi twero me timo tic en kende ki twero pa Tipu Maleng. Tipu Maleng onongo onyutu twero pa en bot jogi keken ma onongo oyie i yo me tic maleng. Tipu Maleng onongo onyutu twero pa en i iye jogi keken ma onongo oyie i yo me tic maleng.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Bedo piny i adiera i paro obedo moku yo me ‘rek ikom rek’; kendo ‘moko’ yo me ‘rek ikom rek’ tyero i bot ngat pa Laodicea calo yabo bal me cwinya, wek Malak pa Laodicea donyo ka en iye Roho Maleng. Moko yo ma maleng man kelo twero pa Roho Maleng i wi jo ma tye ka bedo piny i adiera i paro. Moko yo man oyubo bedo me Roho ma kiweyo calo rwate pa Lubanga ki dano. Kit me timo yo pa Baibul me ‘rek ikom rek’, ka ki cel ki yie, tyero calo bedo piny i adiera i paro; kendo adiera (kwena) ma kityubo ki yo man pe twero yweyo ki Yesu, ma En Lok. Moko kwena pa Lok pa En obedo moku Roho Maleng i wi. Mano omiyo, bedo piny i adiera i paro oyubo bedo me Roho ma cwako lakit pa Lubanga me ayo.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Kadesh obedo tem me agiki pi Isirayel ma con. I buk pa Joel, kit aryo pa jo ma golo waini kiweyo gi piny keken, malube ki kwero onyo rwako kwena pa kuc me agiki, ma Joel nyutu ni obedo “waini manyen,” ma ruc ki “waini ma kityeko yubo” ma jo kit mukene gityeko golone. “Waini manyen” pa Joel obedo “poc” pa Paulo, i buk me Hebru mukero adek ki angwen. En bende obedo gin ma “jopwodhi pa Efraim” pa Yesaya kwero “winyo”—botgi ma owaco ni, “Man obedo poc ma iromo miyo gi ma lalaro opoc; ki man obedo dwogo cwe”: ento pe gine winyo. Ento lok pa Rwot botgi onongo obedo cik i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany matin, kun matin; pi gicako wot, gi gubu i but, gi gubale, gi gipungo i twolo, ki gikwanyo gi.

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Wa omanyo ni gony pa Aaron me nyare me dyang me dhahabu tolone tem aryo i bot tem apar ma giko i Kadesh. Poko tem man i tem aryo rwate ki kare me temo pa otum me agiki, ma ki tolone ki ‘tem pa cal pa lewic’, ma en tem ma kwanyo cing ikom kome pa jo Lubanga. Lapo Ngec apar adek nyutu ‘gony’, pien lim ‘apar adek’ tolone gony.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Chapta cako ki lam me pi pa Pope, cal ma maloyo weng me dwoko wiye i piny, pien Daniel nyutu ni en obedo twero ma waco lok madwong ikom Lubanga ma Madwong Maloyo Weng. Dwoko wiye meno dong kilubo ki dwoko wiye pa lam me piny, United States, ma dong omiyo piny weng cing me luwo kitgi me dwoko wiye. Kit me dwoko wiye ma adek i chapta eni kinongo ne i me acel pa dwoko wiye adek, ma kiketo ne calo lam me pi, cal pa Vatican. I coc apar acel United States waco calo diraagon, ci ki kete cal pa lam—cal pa Vatican. Ki coc apar aryo dok cen, United States omiyo piny weng cing me timo kacel. Dwoko wiye pa Aaron obedo me oromo aryo, ma nyutu dwoko wiye pa United States, ci dong dwoko wiye pa piny weng ka kicwako ki cing cal pa piny pa Vatican.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Boko pa Aaroni nyutu kare aryo: ma ki nyutu calo pako cal ikare ma Mose pe tye kany, ki okato ki pako cal ikare ma Mose tye kany. Mose obedo tye ka nongo Cik, kede mano onongo nyutu Cik pa Lubanga calo kabedo me yabo i but bokone. Tem ma ki nyutu kwede cal me golide pa Aaroni me otino pa dyang, en aye tem me 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

En aye tem me Cik me Sande, ma nyutu rek me bolo i tung kwo ki tho. En aye rek me bolo i tung Piny ma Kigamo onyo tho i laa, rek me bolo i tung tam pa leja onyo tampu pa Lubanga, rek me bolo i tung gin ma otime bot Shebna pa Laodicea onyo bot Eliakim pa Filadelfia. Tem adek ma acaki, ma kityeko nyutu gi ki mana, gicoyo poto ikom Sabato onyo Sande; kede tem ma apar bene calo mano. Rek me bolo i balo cik ma otime bot Aaron ikom nyare me dyang me gol, ma nyutu tem me abic ki me abicel—kede en aye Cik me Sande.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Temo ma angwen obedo pi i Massah, ma nyutu 'temo', ki i Meribah ma nyutu "bendera pa Yehova"; kityeko cwalo ne i Exodus 17:1-7, kun ki nyutu ne ngut ngut calo "temo Rwot".

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Ka lwak pa jo Israel gi woto ki i cogo pa Sin, ka giwoto yoregi ki cik pa Rwot, gi cako kabedo i Rephidim; ento pi peke i bot dano me nyo. Omiyo dano gi tongo kwede Moses, gi waco ni, “Miyowa pi, wek wan nyo.” Moses owaco botgi ni, “Pingo gi tongo kwede an? pingo gi temo Rwot?” Kanyo dano gi kekeny pi; gi loro bot Moses, gi waco ni, “Pingo eni ma ikwanyo wa malo ki Ijipita, me nego wa ki lutino wa ki dyang wa ki kekeny?”

> And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

> Mose okwayo bot Rwot, owaco ni, “Abi timo ngo bot jogi? Gibedo kare me goyo an ki liar.”

> And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

> Lubanga owaco bot Mose, 'Wot anyim jo, kelo kwede ladito pa Isirayel; lati mamegi ma i tuk yoo me pii kwede, kobo i cing mamegi, ci i wot. Nen, abi obedo anyim mamegi kany i wi kidi i Horeb; ci i bituk kidi, pii bi aa ki iye ma jo romo pime.' Mose otimo kamano i wang ladito pa Isirayel.

> And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

> En omiyo nying kabedo ni Massah ki Meribah, pien keca pa lutino me Israel, ki pien gi temo Rwot, gi waco ni, “Rwot tye i tung wa, onyo pe?” Exodus 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

Temo ma ki nyutu kwede "Massah", kacel ki bendera ma ki nyutu kwede "Meribah", gin Alfa me poropheti ma rwate ki Omega me poropheti kun Musa ogoyo Kidi acel keken i cawa aryo. Man nyutu ni temo ma me angwen i kom teme apar ki nyutu kwede i Kadesh, pien Kadesh mariyo obedo kabedo ma Musa ogoyo Kidi kun odwoko wi. Man nyutu ni Kadesh, macalo alama, tye ki temo me pi ma cwalo bendera.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Tem pa pi ma kelo bendera en tem pa lok me koth me agiki. I 1863, bendera myero kimalo; ento pe, 1863 en keken Kadesh me acel, ki Kadesh me aryo obedo i cik me Sande matye ka bino. Massah ki Meribah gin nyuto tem me agiki pi 144,000, matye i kare mapatpat anyim ki kiyaro gi malo calo bendera i cik me Sande. Pe twero pa Ruma, onyo twero pa Ayudaaya, ma oyubu tic me tho pa Kristo. Twero en keken oyweyo woko i kacel me Polo kare mapol-pol anyim Kurusi. Mose otyeko tic ki lakite ne, lakite ma Lubanga keken omaco, me goyo Yie—ento kare acel keken. Yie en, ki pwony me Lamo, gi nyuto calo lok pa 1840 ki 1844, ma gin ngec atir me pite macon ma nyuto yore pa jo atir. I tem ma nyute ki Massah, pi ma gwoko kwo, en pi ma obino ki i Yie pa yore macon. Pi en tem ki kelo dul aryo; acel pi lacam pa lewic, ki acel pi kido pa Lubanga, calo kit ma kido pa Lubanga tye i wi jo ma kiyaro malo calo bendera, calo kit ma nyute ki Meribah.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Ot pa Lubanga otyeko otime piri anyim cik me adek pa Artaxerxes, me miyo atir ni ot pa Lubanga pa Millerite, ma Kiristo oketo malo i mwaka 46 ki 1798 nyo i 1844, bene otyeko otime piri anyim laci me adek, ma kilokone calo bino pa cik me adek. Gi 144,000 kicimo gi piri anyim cik me Sande, ci bene kiyubo-gi malo calo bendera, me mino jami me madur me acaki pa Pentekote, macalo i cawa me con. Massa ki Meribah ginyutu temo me pi ma kilokone calo ngec pa Midnight Cry, i ginyo pa laci me acel ki laci me adek.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Tic me cobo kit pa Lubanga ki kit pa dano bene kityeko nyuto ne calo cobo pa tempu aryo. Bene kityeko nyuto ne calo nyom, ka laco ki dako, onyo tempu me dako ki tempu me laco, kityeko ribo-gi kendo gubedo ringo acel. Kirisito ocweyo tempu pa Millerite pi aimaro me kelo-gi i tempu me polo pa en, ma i iye gubino nongo "rest," ma kityeko nyuto ne i gin matime me 1844 ki Sabato me nino me 7.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Ka kiketo ng’eyo man pi Massa ki Meribah, calo tem ma angwen, i tung tem me yabo, ma bende nyutu tem adek, ki cik pi Sande me tem ma abicel ki abicel aryo— iromo neno, ento keken ka itye ki mito me neno, ni tem me mana ma i tung adek obedo tem ma acel, ci mede kwede tem mukene ma dwogo anyim pa tem ma adek ma i tung aryo me nyeko me dyang me zahabu pa Aaron. Massa ki Meribah ginyutu ka kacel, pien iye kwena pa Malaika ma aryo keken aye nonge yub me porofetik ma i tung aryo. Tem adek me acaki me mana gin kwena pa Malaika ma acel. Tem me Massa ki Meribah obedo kwena pa Malaika ma aryo, ki dwoko wiye pa Aaron obedo kwena pa Malaika ma adek.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Tem ma abicel en tem pa nyare me dyang me zaabu pa Aron, ma ocako ki nyutu me yabo cing ka jo me lego giparo ni lego gi ma piny anyim pe onen i wang Lubanga.

> And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

> Ka dano oneno ni Mose odiri i bino piny ki got, gi ocako ocuke i bot Aron, gi owaco bot en ni, “Yim, itim wa jogi ma bi wot i anyim wa; pien Mose man, dano ma ogolo wa woko ki lobo me Misri, wa pe ngeyo ngo ma otime kede en.” Aron owaco botgi ni, “Nyutu pido me wit me dhahabu ma tye i wit me monu, me wodu, ki me nyawodu, i keta bot an.” Ci dano weng gi nyuti pido me wit me dhahabu ma tye i witgi, gi keta bot Aron. En ocamo gi ki i lwete gi; ka otyeko ocako ne nyathi dyang ma ki gweyo i mac, ci oyiko ne ki gim me yiko. Ci gi owaco ni, “Magi gin jogi mamegi, o Isirayeli, ma ogolo in woko ki lobo me Misri.” Ka Aron oneno ne, oketo rabal i anyim ne; ci Aron oyubu, owaco ni, “Kinongo obedo kabedo me ce pa Rwot.”

> And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

> Gi ocing piri piri i cawa me anyim, gi omiyo misango me wang mac, gi okelo misango me kuc; jo obedo piny me chamo ki me kunyo, ci gi ocing me tugo. Exodus 32:1-6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Tem me abicel obedo but aryo pa golo wii pa nyathi dyang me dhahabu, ka Mose odok ki Cik Apar ma onongo ogamo. Mose openyo ni, “Ngat tye i but Rwot?” Mapol odong pe gitimo gin, onyo giyubu kwede jo me sanamu, ki nyuto golo wii acel keken ki dir matwal i wang ngat ma obedo i tung pa Rwot ki jogi.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Tem ma abicel kede tem ma abicel acel nyutu calo nining, kede rwate ki cik pa Sande. Elija i Got Karmel openyo lapenyo ma calo acel ki ma Mose openyo. Yer i ceng eni ngat ma obino tii bot, nyutu bot tem pa cik pa Sande. Simbol pa tem me image of the beast nyutu bot cik pa Sande. Yab pa Leviit i lok pa Aron, kede yab pa dul apar aryo i lok pa nyare dyang aryo me wot pa Jeroboam, nyutu yabu pa lalaro ki lapoya ikare pa cik pa Sande. Jo Laodikea gin virgins ma lapoya, calo ma Dera White oyaro, ka mano yabu pa virgins ikare pa cik pa Sande obedo yabu pa jo Laodikea ki jo Filadelfia. Tem ma abicel kede tem ma abicel acel, ma obedo tem acel ma aromo aryo, rwate ki cik pa Sande; man nyutu ni gin rwate ki mwaka 1863, ki Kadesh.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Dul 32 ki 33 me Exodus gityeko otimo woko i cawa acel keken, kare manok keken gi ogapore, ci cawa eno nyutu calo higa 1863 ki Kadesh. I Dul 33 Mose penyo me neno rwom pa Lubanga. Ka tye kamano, wan nen ni i tem me abic ki me abicel, Mose kigolo en obed calo 144,000. Mose acel acel en bene i Kadesh ketho Kidi odoco, ma nyutu dul me jo ma Kidi olurogi pien gi kwero woto i iye. Kidi eno obedo lok, ci pien eno, tye cakala aryo me Mose i Kadesh: acel ma nyutu rwom pa Lubanga, ki acel mogo ma kwero Kidi.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Wek jo ma tye ka cung i ocing pa Zion calo jogwoko pa Lubanga obed lacoo ma twero neno peko ma tye i anyim jo, lacoo ma twero yaro atir ki bal, maber ki marac.

> “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.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

Acel i lamal me ‘Mose i Kadesh’ en aye goyo Kidi ki lacuc, ma lacuc obedo lamal me twero. Kare me acel obedo twero pa Lubanga, ento kare me aryo obedo twero pa dano. Dul ma Mose yero i Kadesh me aryo ki yero gi calo jo ma gi kome ki kwete pa Ephraim, ma gi tic kwede twero gi me yore me tam pa Lubanga (lacuc) pi goyo lweny bot lok me ‘latter rain’, ma obedo lok me yore macon pa 1840 dok i 1844.

> “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 first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Tem me acel me mana en temo adek. Tem apar ma ogik en tem me Malaaika ma me adek. Ma me acel gi ma ogik gi aryo rwate ki 'yweyo tic' macalo alam me tem. Tem me acel en temo adek, ma rwate ki Malaaika ma me acel ma ki lubo ne Malaaika ma me aryo, ento tem me angwen, ka ma sealing ki kwanyo lamen malo, rwate ki Massa ki Meribah. Malaaika ma me adek, ma rwate ki tem me abic ki tem me abicel, en tem me adek, ma lubo tem me aryo me Massa ki Meribah, ki tem me acel me mana.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Goc me cungo Lubanga ma otime i Taberah, ma tye i Numbers 11:1-3, obedo tem me abiro. Cik ma nyutu woto pa jo Lubanga i gungu opwodo cing ki cik ma cako tem pa gen ma me mac, ma kinyutu ki ‘Taberah’—nying ‘Taberah’ nyutu ni ‘kabedo me tur’. Cwinya macek ma otyeko yaro i kit apar kityeko ketone i rok ki jo 144,000 ma tedi ‘the Lamb’ keken ka obedo ka woto. Gin eni obedo jo ma tye ki cwinya madwong pa jo maleng; ento Israel me con otyeko yaro cwinya macek i kit apar, ma okelo gi i tem ma me mac i kit apar acel.

> And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

> En gicito ki got pa Rwot, giwoto yoo pa nino adek; kede sanduuku pa lagam pa Rwot ocako woto anyimgi i yoo pa nino adek, me temo kabedo me yabo pi gi. Ludara pa Rwot obedo i wi gi i nino, ka giweyo kambi. Ka sanduuku ocako woto, Mose owaco ni, “Malo, A Rwot; mi ludito pa in gicwal woko; mi gin ma pe gihero in gidwogo woko i anyim in.” Ka oyub, owaco ni, “Dwogo, A Rwot, bot alufu mapol pa Isirayel.” Namba 10:33-36.

The next verse introduces the rebellion of Taberah.

Lok ma bino anyim nyutu tim me golo cik pa Taberah.

> And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

> Ka jo ocako yubu, eno peko bot Rwot; Rwot owinyo; keco pa Rwot ocake; mac pa Rwot oyaro i tunggi, omeko jo ma obedo i agiki pa kambi. Jo ogoyo dwon bot Mose; ka Mose olemo bot Rwot, mac opok. En omiyo nying ka ni Taberah, pien mac pa Rwot oyaro i tunggi. Numbers 11:1-3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Poro ma otime malubo nyutu me mac, obedo apet pi riŋ, ci obedo tem me namba 8. Man tye i Buk me Numbers 11:4-34. Coyo ma otimore i Taberah nyutu kit pa dano ma malo ma opoto, ki pe tye ki kuro; ento tuk ma obino ki apet pi agulu me riŋ pa Ijipt nyutu kit pa dano ma piny. Mac nyutu kwero ki mac pa Malaika me Laloc i Buk me Malaki 3, pien ki lok me poropheti Taberah nyutu kabedo me yang, ki kabedo me yang i Lok poropheti pa Lubanga tye i Malaki 3, ka kun mac cweyo dul ma pe ki kuro ma myero ki kwero, ki dul ma ki kuro ma gi kwero macalo misango ma gicwalo malo.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Jogi ma kinyutu gi ki Mose i tem ma aryo pa Taberah pa kit ma malo ki pa kit ma piny, gin 144,000 ma dong gidoko tek i ada, ki i wic ki i lamo. Wic nyutu kit ma malo, ki i lamo nyutu bedo kacel pa kit pa Lubanga ki kit pa dano. Kit pa Lubanga romo bedo kacel ki kit pa dano ka kit ma piny kiketo i musalaba ki otho. Bedo gidoko tek i ada ki i wic ki i lamo tye calo rwate pa bedo ma kigolo tigi. Mac pa Taberah nyutu poko me agiki pa wheat ki tares i tic pa Kirisito me yiko od lamo pa 144,000.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

Tem me namba 9 en otum pa Miriam ki Aaron ma ki nongo i Numbers 12. Nyoyo cwiny ma otimore kany pe ribe ki nyoyo cwiny ma Korah, Dathan ki Abiram otimo, onyo ma otimore i Minneapolis, i mwaka 1888. Peko ne pe obedo kacel ki kwanyo Lok pa Lubanga keken, ento obedo kwanyo yera pa Lubanga i kom lalo.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

Gamo me kwero pa joteko ma gigwero pe keken kwena ento kacel ki lakwena, tye i anyim temo me apar. Joteko ginyutu pire katic calo jo ma oyweyo yie i kare ma tye i anyim cik me Ceng Abicel, ma obedo temo me apar. Cik me Ceng Abicel rwate ki lapii, ki i yoo bot lapii, ma obedo cik me Ceng Abicel, joteko giyero Barabbas, Kristo ma pe adier, pien ‘bar’ mito ‘nyathi pa’ ki ‘abba’ mito ‘won’. Ka gicake anyim bot lapii (cik me Ceng Abicel) onyo Kadesh, joteko ginyutu yweyo yie ma opong matek, giyero Kristo ma pe adier, kacel ki gicoyo paka bot joteko me lwak ni pe gitye ki rwot, ento Kaesara keken.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Tem me abiro, me aboro ki me abongwen tye ka nyutu kit me keto alama pa Lubanga, ento cal me nyutu obedo pa anyira ma pe kicako kwede ma lalaro. Tem me apar ikin tem magi obedo ocako kwer me mukwongo i Kadesh, ma tye calo 1863. Kacel ki 1846, Jo Ibrani kicwalo gi bot Sinai me yaro Cik. Tabulet aryo me Cik Apar obedo cal me kica pa Lubanga ki Isirayel me con ma pire tek, ki tabulet aryo pa Habakkuk obedo cal me kica pa Isirayel me kare manyen pa lamo. Tabulet ma aryo kitero pi anyim i 1850, ci kaka Isirayel me con gi cwalo lagam me gwoko Cik, ki 1856 tem me agiki kikawo, calo ka gicobo Piny ma ki lagam. Par ma dit ma kityeko nongo i cawa abiro ma oaa ki 1856 dok otyeko i 1863, obedo ni pat pa Laodicea obedo kae ma gi mito otho.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Kare me 1844 dok 1863 ki yaro calo kare ma ocake ki baptiiso i Red Sea, ma oyiko ki baptiiso mapat i Pii Yordan, i kabedo acel keken ma Yesu lacen obedo Kristo ka John obaptiisa ne. Baptiiso i Red Sea ociko rwom me kwer ki Isirael me con. Rwom eno ocake ki lonyo, ma i kare acel keken okelo cako tem me tung apar. Ki kelo gi i Sinai, ka gimiyo lagam ni gigwoko cikke pa Lubanga; ento pe gigwoko, lacen gibalo tem me apar ma agiki i rebellion me acel i Kadesh. Bang mwaka 40, kede rebellion me aryo ma madwong i Kadesh, gidonyo i Promised Land ki kom baptiiso i Pii Yordan.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Alama weng me yo me baptiisma gicogo kacel ki Yubu. Lok me con pa Omega ki Kadesh me aryo rwate ki lok me con pa Kadesh me acel ma Alfa. Dwogo woko pa Musa ma i Omega obedo madwong tutwal maloyo dwogo woko pa ogwanga weng i dwogo woko me Alfa i Kadesh. Omega kare weng en madwong maloyo. Dwogo woko aryo ma kacel ginyutu cal pa dwogo woko pa jo ma gityeko kwano ki jo ma pe gityeko kwano pa Isaya, ma gikano donyo i kuc pa lok me Koth me Agiki.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Baptiiso adek (Red Sea, Yii Yordan ki Yii Yordan), ma acel pa Mose ki ma agiki pa Kristo; omiyo Mose en Alfa, ki Kristo en Omega. Leta matye i tung i leta ma acel ki i leta ma 22 i alfabet me Ebiru — yani leta me 13 — ka kikanyo ki kilubo leta ma acel, ki dong kikanyo bot leta ma agiki, me 22, dong kelo lok me Ebiru “ada.” Baptiiso ma i tung obedo Yii Yordan ki Kadesh. Baptiiso ma acel i Red Sea, dong kilubo ne baptiiso i Yii Yordan. Ento baptiiso ma acel i Yii Yordan ki yubu piny pi mwaka 40 nyaka lim ma aryo bot Kadesh ki baptiiso matwal pa Yii Yordan. Baptiiso ma adek, ma nyutu cawa me lim pi Yawudi, obino ka Kristo ocako ticne me moko lagam pi cawa acel, calo kit ma kiwaco i Daniel 9:27, ki obedo kare me kwero pi Isra’el ma con.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Baptiiso me acel i Red Sea obedo lok pa malaika me acel, ki yubo aryo i Kadesh ginyutu “dwicel”, pien i yubo me acel i Kadesh, kacel ki Jordan River, en ka ma ki nyutu kwer pa jo pa cik pa Lubanga, ki i Kadesh me aryo kwer pa jolalo onyuto piny. Kadesh ki yubo aryo ginyutu dwicel pa lok pa malaika me aryo, ka ma dul aryo onyuto piny, ki dul aryo weng ginyutu kwede jo ma piny kede bende jolalo. Baptiiso pa Kirisito obedo lok pa malaika me adek ikare ma gipyero “wheat” ki “tares”, calo kit ma gipyero Isirayel me con ki dako pa Kirisito ma onywako i cawa me ketho pa Isirayel me con.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Kare ma cako i 1844 kede otyeko i 1863 obedo ki kato Red Sea dok i bolo ma acel i Kadesh. 1844 obedo kato Red Sea; 1846 obedo mana, lamat me tem me Sabati ma jo White ogi temo maber i 1846 ka ginywomo. I 1849 Rwot omedo lwete i anyim i cawa aryo me kano jo pa En. En ocano gi i kare me ngec pa malaika ma acel, ka mesa pa Habakkuk ma acel obino i gin mukato, kede mesa ma aryo onego bedo pi tic acel keken.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Tabelo me 1850 ma Omega onongo obedo me cobo ki me temo; pien eni aye ma tabelo me 1843 ma Alfa otime. Malaika me acel onongo tye ki tabelo, ki malaika me adek bene onongo tye ki tabelo; pien me acel en Alfa, ki me adek en Omega. “Tabelo aryo” en gin ma nyutu yoo pa malaika me acel ki pa me adek; pe pa me aryo. Kare me porofetik pa “tabelo” ocako ki tabelo ma tye ki bal, ki otyeko ki tabelo ma pe tye ki bal. Lok me kit ma otime con i tung “tabelo aryo” en lok me malaika me aryo, ma iye tabelo gi weko woko nyo dok i 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

Ka mwaka 1843 otieko i nino 19 me April 1844, ci kigolo woko tabelo me 1843, pien kun dong onongo nyuto marac ni mwaka en 1843. Cako ki nino 19 me April 1844 paka 1850, pe tye tabelo pa Habakkuk. I tuk pa malak maromo aryo, pe tye tabelo, ki Babilon oboro. Alfa en tabelo, Omega en tabelo, ki i tunggi tye oboro pa Babilon; alama me gonyo ma rwate ki kare ma pe tye tabelo. Kare me gin matime pa tabelo pa Habakkuk tye ki alama me adwogi.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

Mwaka 1850 onongo rom calo Sinai ki miyo Cik. Tim me en kicono kwede Pentekote, kun akuma aryo me yweyo kiguro malo. Kit me guro malo akuma me yweyo kiloro gi goyo coc ki yubu pa tabul i dwe me May pa 1842, kede gin ma otimore i 1849, kun cal me aryo kityeko yiko ne, kede 1850, kun cal me aryo onongo nonge. Kare me en kiloro i rek pa Kristo calo nino 50, ki cako ki tungone oko ki tho dok obedo i Pentekote; kare ma kigi yabo ne i nino 40, ma luge ne nino 10.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

I 1849, Kerisito ocwalo lwete i cawa aryo, kede i 1850 tabul ma aryo pa Habakuk otye piny, kede yore me tem ma kicano wot i Kadesh omedi anyim. I 1856 tem me agiki i tem apar pa Isirael macon obino, ka can manyen pi nyutu me poropheti ma twolo pa Miler ocwalo piny i magazini pa dul me wot. Pi ceng me poropheti 2520, ki 1856 nyo i 1863, jo me nyutu piny gicito me yubu piny. I 1863 giyero lalo manyen me cweyo gi dwogo i Misri.

We will continue these truths in the next article.

Wa bi mede ki gin atir man i coc ma ceto anyim.

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> I kwena ma omiyo an i Bordoville, Vermont, December 10, 1871, onyiso an ni ter pa lacoo an obedo tek tutwal. Kec ki tic obedo i wi iye. Lutic kwede iye i tic me woro pe gi tye ki jami magi me cano i wi gi, ki pe gi yeyo tice pa iye. Peko ma kare ducu tye i wi iye otyeko odyek iye i wii ki i ringo. Onyiso an ni rwate pa iye ki jo Lubanga obedo macalo, i but mukato, ki rwate ma Moses ne tye kwede Isirael. Ne bene obedo jo ma gogoro i kom Moses ikare ma peko obedo matek, ki bene tye jo ma gogoro i kome. Testimonies, volume 3, 85.

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