The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Ceng abicel ma Kristo onongo oketo maber kwer, onyuut kare aa ki Baptiiso pa En nyaka cawa ma Kristo i Ot Maleng pa Polo ocung ka gigo Stefano ki kidi.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Ento en, kun opong ki Roho Maleng, oketo wang malo pire tek i polo, oneno duŋ’ pa Lubanga, kede Yesu ocung i tung acam pa Lubanga, ki owaco ni, Nen, an aneno polo oyab, kede Wod dano ocung i tung acam pa Lubanga. Cawa, gi waco ki dwon madwong’, gicedo wicegi, gikwo bot en ki cwinya acel, kede gicwalo en woko ki i bur, gi yedo kidi i iye; kede lajwaki giketo gin-gitegi piny i tung pa lacoo matidi acel, ma nying en Saul. Kede gi yedo kidi i Isitefano, gikwanyo Lubanga, gi waco ni, Rwot Yesu, i kaw laro na. En ogemo piny i cing, kede owaco ki dwon madwong’ ni, Rwot, pe i cono gi peko man. Ka oweko kamano, oceto nino. Acts 7:55-60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Ka gicoyo kidi Stephen ci Michael ocungo, Lok Maber ocito bot jo ma pe obedo Yahudi, pien nyaka kare meno Lok Maber ne obed pi jo Yahudi keken.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Ci malaika owaco ni, ‘Obi doko tek rwom ki jo mapol pi cabite acel [mwaka 7].’ Pi mwaka 7 oko kacce Kristo ocako tic pa En, myero ki cwal Lok Maber, ma dong loyo bot jo Yudaya; pi mwaka 3 ki nus, ki Kristo kene; ki lacen, ki apwostol. ‘I tung i cabite, obi gweko saddaaka ki cegi.’ Daniel 9:27. I acaki pa mwaka A.D. 31, Kristo oketo kene calo saddaaka atir i Kalivari. Ci labara me ot pa Lubanga ocop woko i aryo, me nyutu ni kwer pa tic me saddaaka ki dwong mamego obalo woko. Kare obino ni saddaaka ki cegi me piny ogweko.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
Wiki acel—mwaka abicel—otyeko i A.D. 34. Ci, ki golo Stefano ki kidi, Yawudi gi odoko atir agiki cayo Lok pa Ber; lacak ma gibale piny pi kwero 'gi ceto i kabedo weng cwalo Lok' (Acts 8:4); ci kare manok piny, Sawulo, laco me kwero, ocoyo cwiny woko, omedo Paulo, Lapostol pi Jo ma pe Yawudi. The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
I mwaka me 34, cabit maleng (ceng 2520) otyeko, kede Isirayel macon ocweyo woko ki Lubanga, kare me temo gi ocung woko weng. I cawa ma eni, mwono ma ikom Isirayel macon pi kagolo woko kica pa Lubanga, kede pi kobo Wod Lubanga i yat, obedo i kom tam pa Lubanga me cweyo ne. Lubanga, i kica ne ma orwate ki poyo cwiny, ogweto woko balo Jerusalemu nyaka guro ki balo ne i 66 AD dok i 70 AD.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Vasi i Daniel chapta 9, ma onyuto cabit ma Kristo oketo rwom i kwer, bene onyuto ni Rome ma pe tye ki yie i Nyasaye (ludito ma obino) bi balo bur ki ot pa Nyasaye, ento Nyasaye, i kica pa En ma tye ki tyen madit, omiyo nyith pa Israel ma con cawa me winyo Lok Maber ki me yero pire kene, macalo kit ma kwaro pa gin otimo i kare me higa 7 me tic pa Kristo ki pa lajogi pa En i tunggi.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
Inyim macek mwaka 40, oko kwer me gudo ikom Jerusaleem ma Kricito kene ocwero, Rwot opwodho kwer pa Iye ikom kabedo ki ikom ogwanga. Ma dit keken obedo kica ma lamal pa Lubanga bot jo ma giyabo Enjiri pa Iye ki jo ma okwoko kwo Wod pa Iye. Lok me apam pi yath ma pe nyuto piya ociko kit tice pa Lubanga bot ogwanga Juu. Cik oseng’eyo woko: “Med woko; pien ngo ma tye ka dul piny?” (Luka 13:7) ento kica pa Lubanga pwod oweero ne pi cawa manok dok anyim. Pwod ne tye jo mapol i bot Juu ma pe gi ngec ikom kit ki tic pa Kricito. Ki lutino pe ginongo tuo me romo onyo gicono can ma kwacgi ki mingi oyabo. Ki kobo lok pa apostolo ki laticgi, Lubanga obimiyo can orwate i botgi; gibinywako neno kit ma lok me nabi otum, pe keken i yub ki i kwo pa Kricito, ento bende i tho pa Iye ki dwogo Ne i kwo. Lutino pe gicwiro pi richo pa kwacgi ki mingi; ento ka, ki ngec ikom can weng ma omiyo kwacgi ki mingi, lutino oyabo can mapol ma omiyo gi keni, gi obedo lutongo i richo pa kwacgi ki mingi, ki opongo peca me richo gi.
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
Paco ma bedo pire tek pa Lubanga bot Jerusalemu onyuto keken ni jo Yahudi obedo ki cwiny ma matek me pe giduŋo dwogo. I kwero-gi ki tim marac-gi bot lupwonye pa Yesu, gi okwanyo kwac me kica ma agiki. Eno ka, Lubanga oweyo gwoko-gi bot gi, ka oweyo bot Setani ki malayika ne teko ma onongo ogengo gi; ci dul pa gi otyeko woko i lwak pa laloch ma gi yero. Lutino-gi otony kica pa Kristo, ma onongo bimiyo gi twero me kawo piny mit marac pa cwinya-gi; ci kombedi mit marac magi obedo loyo. Setani ocemo mit ma pire tek ki ma opiny loyo i cwinya. Dano pe ginyutu ki paro; gi orweny woko ki paro, gi tye labino ki cweyo me cwinya ki riyo ma bwoc. Gi obedo calo pa Setani i tim marac-gi. I ot ka i dul pa piny, bot dano ma malo kacel ki bot dano ma piny, tye ki kweko, jalasi, kwero, pore, goyo telo, kwanyo kwo. Gwoko pe tye i ka mo keken. Lacim ki lunyik gigolo cing acel ki acel. Tata ki mama gikwanyo kwo pa lutino-gi, ki lutino bene gikwanyo kwo pa mama ki tata. Laloch pa jo pe gitye ki twero me telo gi keken. Mit ma pe gingengo omiyo gi obedo laloch ma goro. Yahudi gi okwako lami me bul me cwalo peko Wod pa Lubanga ma labongo pe ki peko. Kombedi lok me bul me cwalo peko omiyo kwo pa gi pe ginonge maber. Ki tic me gi, pi kare ma opong, gi nono bene tye ka waco ni, ‘Wek Ngat Maler pa Isirayeli ojuko woko bot wa.’ Isaia 30:11. Kombedi mito-gi ogamo. Lworo pa Lubanga pe dok ocoyo cwinya-gi. Setani obedo i wic pa dul pa gi, ki laloch ma maloyo i tic me piny ki i dini bene tye i lwak pa ne. Lweny Madit, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Macalo Lakwena me Kica, Kristo con otimo tic keken bot jo Yahudi. I higa 34, ikare me cwalo kidi i wi Isitefano, Lok Maber ci owot bot jo ma pe obedo Yahudi, ci kare me timo kwero pa Lubanga obino, ento Lubanga, i ngwono pa En, oketo i anyim kare meno pi higa ma romo piero angwen.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Macalo Lami me Cik, i tyeko waco pa Malaki i dul adek, Kristo oyweyo ot pa Lubanga nyo aryo. Otim ne i kare ma kityeko yero keken pi jo me Cik, ma ci gityeko weko gi woko kede gonyogi, kede bende pi jo ma dong gubedo jo manyen ma kiyero. Ka kare eno otum, cako kare me yubu pa Lubanga ma kitimo pire kene. Yohana Batisita en lami mane oywiko yo pi tic pa Kristo me cako woko jo manyen ma kiyero, ma obedo myero oketo cik kwede gi.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Yweyo aryo me Yekalu obedo pwonye me nyutu ma nyuto tic pa Kristo me yweyo Yekalu pa cwiny. Ka Lakwena me Agano obino kigen i Malaki gita adek, en oyweyo kede opweyo woko larem pa Lewi, pi cweyo sadaka, calo i kare me con.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
Ento, ngat mane ma twero bedo i cawa me bino ne? Kede ngat mane ma bi tungo ka onenre? Pien en calo mac pa la-loko, kede calo sabuni pa la-kodo leny: En obi bedo piny calo la-loko ki la-loko maler pa fedha; en obi loko maler jo-Levi, ki obi loko gi maler calo dhahabu kede fedha, pi gi miyo Rwot misango i kica ma atir. Eka misango pa Yuda kede Jerusalem bi ber bot Rwot, calo i cawa me con, kede calo i mwaka me con. Malaki 3:2-3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Malaki 3 ki yweyo aryo pa hekalu ginyutu tyek pa yie pa lutino pa Levi ma otimore ki Lakwena pa Kobo. Tyek pa yie pa lutino pa Levi en kinyutu kwede yweyo pa dhabu.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
Bot dano weng ma tye ki twero mo i ot yot, myero obed rwate ki mito pa Lubanga, poko wii i piny, ki yabo cwiny bot twero ma wel pa Lamo pa Kricito. Zaabu ma kicoyo i mac nyutu hera ki yie. Dano mapol ateke pe tye ki hera. Bedo keni-keni komeo wanggi me neno mito madit ma gitye kwede. Tye con madit tutwal me dwogo kare ki kare bot Lubanga, ki tem manyen, ma madit tutwal, ma kare ki kare i kwo me dini. Testimonies, volumu 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malaki 3, ki yweyo ot pa Lubanga aryo, nyutu calo tyeko maber pa ngene me medo ngec iyie jo ma ngene, ma gin nyik Levi, ma kitimo ki Lakwena me Singruok. Tyeko maber pa nyik Levi nyutu calo yweyo feza.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Lok pa Rwot gin lok maleng; calo feza ma gitemo ne i ot me mac me lela, ma gipwodho ne dul abiro. Zaburi 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Malaika pa Dingi obedo ni oyweyo nyithindo pa Levi calo kit me yweyo feza ki zahabu. Leb pa Lubanga en aye ma yweyo, pien bedo yweyo en aye miyo bedo e kare ki loro maler.
Sanctify them through thy truth: thy word is truth. John 17:17.
Mi gi bed maleng ki adiera me In: lok me In en adiera. Yohana 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Yohana Baptiisa en latic me kwena ma oyiko yo pi Latic me Kica i dong opong me acel pa Malaki pot buk adek, ki kwena pa ne i kom gin meno onongo i kite angwen. I katic pa ne, en onyuto tic me loko maleng ma Latic me Kica onongo obin timo, ki ni tic me loko maleng ma otime onongo kiloro calo pudo od me yugo. En bende onyuto ni jo ma Lubanga onongo oyero con tye ka kiyiko gi. En bende oketo bot jo pa Lubanga kwena me Laodikea, me nyuto gi richo gi ki richo pa kwaro-gi. Oket weng gin magi i kit me “kwer ma obino.” Tic pa latic me kwena ma oyiko yo, obedo calo tic pa dano ma pe oywako pwony i kit me pwony pa jo ma ki tye ka yiko gi.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
I Yohana Batisita, Rwot otero pi kene lacoo me cwalo kwena, me cobo yo pa Rwot. En onongo myero ocwal i piny adwogi ma pe ki lworo, i kwanyo richo ki kwero ne. Luka, ka omiyo ngec ikom cwara ne ki tic ne, owaco ni, ‘En obi i anyim ne i Roho ki teko pa Eliya, me dwogo cwinya pa ludito i bot lutino, ki jo ma pe giwinyo cik i bot rieko pa jo kakare; me cobo jo ma otum pi Rwot’ (Luka 1:17).
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
Jo mapol me Farisayo kede Sadusayo obino i baptiismo pa Yohana; kacel ocako ki gi, owaco botgi ni, ‘In, lutino pa nyoka, ngat mane omero yin ni odiro woko ki mur ma bino? Ci tim nyutu ma rwate pi lok cwinya; kede pe iparo me waco i cwinya yin ni, “wa tye ki Abraham calo won wa”: pien an waco bot yin ni, Lubanga twero ki karegi man me yilo lutino bot Abraham. Kacel kombedi ladiyo dong okete i cok pa yaci; ci yaci acel keken ma pe nyuto nyut maber, ocero piny, ki ocoyo i mac. An keken abaptiisa yin ki pi pi lok cwinya; ento En ma bino i dok an, En dongo maloyo an, ma lac pa sapatuge pe an rwate me gwen; En obi baptiisa yin ki Lamo Maleng, kede ki mac: git me yweyo tye i cingene, kede obi yweyo woko wang me yweyo pa en, ocobo witi pa en i dero; ento kon obi turo kon ki mac ma pe ki nyalo gengo’ (Mateo 3:7-12).
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
Dwon Yohana onongo ogoli malo calo tarumbeta. Cik ma omiyo ne obedo ni, ‘Nyutu jo na balgi, ki ot pa Jakobo balgi’ (Isaiah 58:1). Pe onongo otyeko nongo ngec pa dano. Lubanga ki yub onongo gin lapwonyo ne. Ento myero obed ngat acel me yubu yo i anyim Kristo, ma onongo tye ki cwiny ma teko me miyo dwon ne winyore calo lanabi me kare macon, kun kwayo lwak ma orweny woko bot dwogo i cwiny. Selected Messages, buk 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller obedo laco ma aryo ma ocweyo yo pi Laco me Lagam, kede Yohana Batisita onongo obedo alama me kit pa Miller ki tic pa en.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
Alufu mapol kitero gi me mako adiera ma William Miller onongo waco, kacel ki latic pa Lubanga ogolo gi i cwiny ki teko pa Elija me waco ngec. Macalo Yohana, ma onongo ocwalo yore pa Yesu, gin ma onongo waco ngec man ma lamal, gipudore me keto bolo ikom yik me yat, ki lwongo dano me cwalo mich ma rwate ki dwogo. Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
I cawa pa Kristo, Yahudi ma giloroloro kigolo gi me geno i lok pa Mesiya mape atir. “Mesiya” obedo lok me leb Hebru ma rwate ki lok me leb Girik “Kristo,” ma nyuto “ma giyeyo kede mo.”
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Lok ma Lubanga ocwalo bot jo Israel, kwano cwe ki Yesu Kiristo (en obedo Rwot pa gin weng). Lok man, an awaco ni, un ngeyo, ma kiwaco i piny Juda weng, kadi ocako i Galili, inge ka bapatisma ma Joni okwano; kit ma Lubanga oketo Yesu pa Nazaret ki Lamo Maleng kacel ki teko: ma obedo kawoto woko timo maber, kendo ogolo woko weng ma Setani omuko piny; pien Lubanga obedo ki en. Acts 10:36-38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
Nying aryo, "Mesiya" ki "Kirisito", weng tito ni "En ma kiyweyo mo". Kirisito kiyweyo mo iye i baptiiso ne; ci, i kit ma tek, pe onongo en Mesiya onyo Kirisito nyaka kare me baptiiso ne. Baptiiso ne, i tung me poropheti, lube kwede obuto piny pa malaika ma i Revelation chapta apar, ma obuto piny i August 11, 1840; kede bene lube kwede obuto piny pa malaika maduong' ma i Revelation chapta apar aboro, ma obuto piny i September 11, 2001. Alama me poropheti adek ginyutu ngolo pa Laro Maleng i kot me agiki.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Jowudi ma gicwer cwer omako paro ma bal, lok pa janabi ma pe atir, ni Mesiya obi kelo lobo pa Rwot ma atir i piny, ma piny weng obedo i twero pa jo Israel. Obedo lok ma pe atir ma oketo kica ni "kuc ki bedo maber".
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Kwena pa William Miller obedo ki gik aryo madit. Ma acel, obedo keto i tic poropheti me cawa ma nyutu yweyo pa Ot Maleng; ma aryo, obedo kwanyo woko tito pa Katoliki pi mileniyamu me cawa alufu, ma Protesitanti onongo gubedo ka yaro kwede. Tito marac man pi mileniyamu, ma nyutu ni obedo cawa alufu me kuc ki bedo maber, onongo gicoyo ne ki tito marac pi Lwak pa Mesiya ma Juudi ma giconyo conyo guweko.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Jo lami aryo magi gu nyutu kwena me kot me agiki ma orumu, ma calo waco “kuc ki lonyo,” i pongo mar adek kacel ki mar agiki me lok me kare pa lami kwena ma yiko yo pi Lami me Laloc me obino oyoto i kacicelone. Kwena me kot me agiki ma orumu onongo onyutu calo kwena me “kuc ki ber bedo,” ci yot ki kwena pa Yohana Mubatiza ma onongo onyutu ni “yat weng ma pe kelo mabolo maber gilorone, ki giywayo i mac,” ka “kec ma bino” obino. Bene giyaro ne kwede nyutu pa Miller ni peke “mwaka alufu acel me kuc,” macalo kit ma Tic pa Katoliki coyo; pien ka Rwot odwogo, obalo piny ki ler me bino ne.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Kadok botu ma itye i peko, binu obed i pac kwede wa, kun Rwot Yesu bityeko nyutu ki polo, kede malaika mamegi ma tye ki twero madwong, i mac ma riri, ka ako cobo bot jo ma pe ngeyo Lubanga, kede jo ma pe winyo Injili pa Rwot wa Yesu Kristo; kityeko yiko gi ki goba ma pe kato, ki wang Rwot, kede ki dwong pa twero mamegi. 2 Tesalonika 1:7-9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Lami ngec aryo me acaki ma gigolo yo pi Lami me Cingruok me donyo i cingruok ki jo manyen ma kiyero, ginyutu ni ngec marac me 'kuc ki gwok' me kot me agiki, ma kityeko cweyo i kare adek me Laodicean Adventism, kityeko cweyo ne ki Satan me gengo Laodicean Adventism i kare angwen me ngeyo tic pa Islam, calo ma kigoyo i Kwer adek.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
I yo me yweyo ma kityeko timo pi jo ma kinyutu gi kwede ludito Lawi, En ma bino bang John Baptiist myero oyweyo maber ka “loro woko” piny od ne otum, kwede jami me yweyo ma tye i lwete. Tic en kityeko timo ne ki Lok pa En.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
"En tye ki yweyo i cing pa En, ki En bino yweyo maber wang yweyo pa En, ki bino cango witi pa En i ogali." Matayo 3:12. Man obedo acel ikare me yweyo. Ki lok me adiera, opoko kityeko golo ki woko ki witi. Pien gi onongo ki liel tutwal ki bedo me yubo twero pa gi keken, pe gi yee yubu; ki pien gombo piny tutwal, pe gi yee kwo me kongo-wii, mapol gi odwogo woko ki Yesu. Mapol dong tye ka timo kamano. Cwiny dano tye ka pimo toni macalo kit ma lakwena ne kipimo i sinagog i Kapernaum. Ka adiera kicwalo i cwiny, gi neno ni kwo gi pe rwate ki dwon pa Lubanga. Gi neno poya me loko gi opong weng; ento pe gi tye ki cwiny me cako tic me kwanyo keni. Ka en aye, gi cwiny rac ka balgi ki nyutu woko. Gi yawo woko ki kum cwiny, macalo lakwena otyeko weko Yesu, ka gin ka woro, "Lok man tek tutwal; ngat ma twero winyo?" The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Kwena pa kot me agiki obedo ‘wajoo’ me Habakuku 2, ki en aye lok me ada, ma yaro kic me wiiti ki wiiti. Yaro man aye yweyo ma Lami me Lagam otyeko. I mukato pa Millerite, kwena me Daniel 8:14 ocweyo yweyo ka i acaki ogoro, ki okeli cawa me kuro pa Habakuku 2, ki cal me dako peca apar i Matayo 25. Ka kwena pa Kwac me otum opongo i Okitoba 22, 1844, ocweyo yweyo madito tutwal mapol. E ka con Lami me Lagam obino ki yot, ki ocako yweyo me agiki ki pito maleng ma agiki. Dul ma onongo odonyo ki owuoko i yweyo ki pito maleng aryo pa adek, ogoro pa adek, ki gicwalo ne i lobo ma pe ki kwo pa Laodikea i 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
I kit ma otime con pa Millerite, agiki jo Protestanti giywayo ki lok me adwogi; ci anyim, yito pa malaika me acel bene giywayo ka obino kwena me temo me adek. Ento jo ma gubedo latic me cweyo Tempu pa Millerite i kare me mwaka 46, ki i 1798 nyaka i 1844, pe gityeko temo me adek, ma obino i dwe October 22, 1844, ka keken gityeko tyeko maber gyero pa nyiri apar.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
Jo mapol ma goceto woko me nongo Laco me Nyako i kare me ngec pa malaika ma acel ki ma aryo, gibalo ngec ma adek, ngec me tem ma agiki ma gityeko miyo i piny weng, ki kadong bene kabedo ma macalo kamano gin bityeko keto ka kityeko timo lwongo ma agiki.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
Gin acel acel weng ma i tamitam man myero gipweny maber ki paro tutwal. Nyakoke ma pe obedo ki laco ma lagam, onyo nyakoke ma pe obedo ki laco ma apidi, aye ginyutu wa. Review and Herald, October 31, 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Histori me janabi ma ocako ka Malak me adek obino i 22 October, 1844, pe otum; ki otyeko ki dwoko wi ma i 1863. Dong i 1850, Sister White ocoyo lok ma tye macalo eni.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
Rwot omiye an yaro me neno i January 26, ame abi nyutu. A nenoni ni jo me Lubanga acel acel gibedo goba ki gitye ka tu; ki gicungo manok keken, ki pe gineno kare ma watye kwede kombedi; ki ni ‘dano’ ma tye ki ‘oguro me yweyo’ odonyo, ki ni acel acel tye i gungu me yweyo gi woko. Apenyo Yesu me gwoko gi, me wiyi gi kare manok dok, ki me weko gi neno gungu ma racho maber ma tye kwede, ma omiyo gubedo atera mapwod pe obedo cok pi matwal. Malaika owaco ni, ‘Ketho obino calo yamo madwong ma oburo buru.’ Apenyo malaika me bedo ki kica ki me gwoko jo ma gimito lobo man, ki gicako tek i jami gi, ki pe gikwano me wego gi woko, ki me miyo jami gi rwate pi cito lamal i yoregi, me miyo kic i dyang ma gitye ki lacim, ma gitye ka pe kwo pi piang pa kic pa cwiny.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
Ka an oneno cwinye ma odiyo tye ka tho pien pe gitye ki adiera ma kombedi, ki dano mo ma gicoyo ni gigeno adiera gimweko gi tho, pien gikayo jami ma mite me tero anyim tic pa Lubanga, neno eni obedo peko tutwal, ci an akwayo larem ni obed ocweyo woko ki an. An oneno ni ka tic pa Lubanga okwayo jami pa gi mo, macalo wuowi ma obino bot Yesu, [Matthew 19:16-22.], gi odonyo woko ki cwinye ma orem; ki ni macon peko ma opong opong obino okato woko ki oyeko woko jami pa gi weng, ci dong obedo cok piny tutwal me cwal woko jami me piny, ki kano mwoc i polo. Review and Herald, April 1, 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
I mwaka 1850, dano ma obedo ki lakweyo me cab ne dong obino. I ceng abicel aryo me dwe me October, 1844, Lacwak me Rwom ne obino i kare acel i Templo pa En, kede ne ocako tic me loro kede yweyo maber nyithindo pa Levi.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
Kombedi cwinye dano tye kitemo ki amoko, ki dano mapol tye ka woto i yoo acel ma joma oweko Kristo oywayo iye. Ka kitemgi ki Lok, gi weko Lapiwon me Lubanga. Ka kigurogi pi ni kwo gi pe rwate ki adiera ki bedo ma ber, gi weko Lakony; ki tamgi, calo pa lupil ma gicoyo cwinye, pe dong gidwogo odoco. Pe gin dok wot ki Kristo. Mano aye lok ma opong: “Agwata me yweyo tye i lwete pa En, en bi yweyo maber wil pa En, bi acogo ngano pa En i ot me kume.” Signs of the Times, May 15, 1901.