We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Wa tye ka paro ikom timo marom adek me lok pa Nabi. Watiyo man pi nyutu ni ka Rwot oyweyo kite ikom nyig coc me abicel pa agiki me Daniel apar acel, ki wil woko pa Soviet Union i “cawa me agiki” i 1989, “medo pa ngec” otimme ma obedo pi temo jenerecen meno pa jo pa Lubanga.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Ka cawa mo keken ka Laion me dul pa Yuda oyabo otito, Satan tye ka tic me gengo kwena. Gengo ma kimiyo ikom otito ma kiyabo i lok me agiki me Daniel apar acel, ocwako wa me temo piny-piny ikom otito ma rwate ki lokwaco meno, pien wa obed ki gwoko ma kiweyo maleng me gengo bal ma kicobo me gwoto piny ikom otito ma kiyabo, ci bal meno pe obedo tye. Cik acel ma kityeko golo i wang ceng i tung me lweny me wic meno, obedo keto-gi me adek pa poropheti. En i acaki kityeko neno ne ka rwate ki mito me bedo atir ikom ngo ma “the daily” i buk pa Daniel nyuto (paganism), ki gin matime ma atir ma rwate ki “kwanyo woko the daily” (508 AD).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Nyuto ni twero adek ma kelo opoto obedo gonyo pa lunyodo orwate kwede gonyo pa lunyodo pa Millerite, ma gucimo ni obedo twero aryo me acaki ma kelo opoto; kede, nyuto pa Millerite ni “the daily” obedo pe yaro Lubanga, omiyo lok pa kine rwate kwede ribo abicel me agiki i Daniel 11, macalo ni Sister White owaco onego obed. Kamano, koyo ma gityeko timo i kom ngec ma kiweyo ki gedo i cawa me agiki i 1989, okelo ler mapol, ka ngec tye ka medo; kede bende onyuto cik mapek pi wot pa lamedo ma adek, ma orwate kwede yube me cik me lunyodo ma gityeko atero kacel kede gityeko tic kwede i wot pa lamedo ma acel pa William Miller.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Wa oparo kit maromo adek me tic pa Romi maromo adek, poto maromo adek pa Babilon, ki Elija maromo adek, ci kombedi wa tye ka lok ikom jokwena maromo adek ma gi yubu yo pi Lakwena pa Rwom. Wa oneno rwate maduong ikom Romi maromo adek ki poto maromo adek pa Babilon, ki rwate maduong bot Elija maromo adek ki jokwena maromo adek ma gi yubu yo. I cawa me agiki, William Miller ki Future for America gi nyutu calo Elija ma adek, kacel ki lakwena ma adek ma yubu yo. Yesu kare weng nyutu agiki pa gin ki acaki pa gin, ki wot pa malaika ma acel tye ki romo ki wot pa malaika ma adek.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Lubanga omiyo lok me Apokarifu 14 kabedo gi i rek me porofeci, ki ticgi pe myero ocung nyaka i giko me tyen pa piny man. Lok pa malaika ma acel ki pa malaika ma aryo pud gin atir pi kare man, ki myero gitye ka woto rwate kwede en ma bino mede. Malaika ma adek owaco lok me ciko ki dwon madit. “Ka gin man otyeko,” Yohana owaco ni, “an oneno malaika mukene ma oboto ki polo, ma tye ki teko madit, ki piny ocwec ki lacer pa ne.” I lacer man, lacer pa lok adek weng kiconye dok obedo acel. The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Lami pa wot pa malak me acel ki me aryo obedo William Miller. Dul White onyutu ni Miller obedo "lako lok ma kiyero."
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
"William Miller otye ka coyo lobo pa Satan, ci lodiro madit en otemo, pe keken me kwanyo woko twero pa ngec, ento bende me obalo woko lami ngec keken." Spirit of Prophecy, Volumu 4, pot 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
En bene nyutu ni cal pa Miller otyeko nyutu ki Elija kacel ki Jowani Mubatiza.
“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.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Yohana Baptiisita, ma kaka Yesu owaco ni obedo Elija me aryo, bene obedo Lakwena me acel ma myero orweyo yoo pi Lakwena pa Kwer. Kono nen piri-piri ni tul pa Malaika me Adek bino bedo ki lakwena ma kiyero. Lakwena eno onwongo kimiyo calo Elija, Yohana Baptiisita, ki William Miller. Rwate ki Miller, lakwena aryo ma kiyero magi ginyutu caki ki agiki pa tul pa malaika adek ma i Buk me Nyutu apar angwen, ci ka gitimo kamano, ginyutu obedo Elija me adek kede bene Lakwena me adek ma myero orweyo yoo pi Lakwena pa Kwer.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Kweko lok pa lakwena ma kiyero i cako onyo i agiki obedo tho, ci lok pa Future for America ocungi iye i keto me porofesi pa “line upon line”, ma obedo kit me tic pa Kot me Agiki. Kityeko nyutu kun ki keto me “line upon line” ni tic pa Millerite oketo calo tic pa Future for America. I gin matut pa Millerite, William Miller obedo lamal me yore, “lakwena ma kiyero.” Kweko lamal me yore eni obedo kweko lok; omiyo, ki cako ki agiki pa Adventism, kinyutu ni kweko lakwena obedo keken kweko lok, pien lok nyutu lakwena ma kiyero. Omiyo, kweko lok obedo kweko lakwena, ki macalo bene. Ka pe tye gi lagoyo myel, myel pe tye.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
Kinyuti an dok i yubu pa donyo ma acel pa Kristo. Kicweno Yohana i Lamo ki Teko pa Elija me timo yo pirek pi Yesu. Gin ma kegiweyo woko raa ma Yohana omiyo pe ginyutu ber ki lok me kwed pa Yesu. Obedo ni giporo bot kwena ma o waco cen pi biyo pa Iye, omiyo gicoke i kabedo ma pe romo dwogo nongo raa ma tek loyo ni En obedo Mesia. Setani odugi, gin ma kegiweyo kwena pa Yohana, me okwanyo gi dok madrac, me giyeyo woko ki giket Kristo i calaba. I timo man gicongegi i kabedo ma pe romo nongo kica i cawa me Pentekoti, ma onongo okwediogi yo me donyo i Kacung me polo. Par me Tempul oyabore i tung aryo, ma onenyo ni lacer pa Yudaya ki cikgi me rito dong pe kigeno. Lacer Madito ocweyo ki ogamo, ki Lamo Maleng’ ma oboro piny i cawa me Pentekoti, owoto wice pa latic ki i Kacung me piny odoko i Kacung me polo, kama Yesu odonyo kwede remo pa Iye keken, me yabo bot latic pa Iye ber pa lacer pa Iye. Ento Yudaya gubedo i obur ma opong. Gulek woko lec weng ma onongo gibedogo kwede i poro me waro, ki dok gineno i lacer ki mii pa gi ma pe romo konyo. Kacung me polo oketo kabedo pa Kacung me piny, ento pe gineno loko man. Omio pe ginyutu ber ki tet pa Kristo i Kabedo Maleng’.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
Joo mapol gineno ki bwonyi i kit ma Joo Yawuudi ogamo kede oketo Kristo i musalaba; kede ka gikwano lok pa kwedo ma gityeko timo bot ne, gicikoni ni gi herone, kede ni pe gityeko ogamo ne macalo Peter otimo, onyo gityeko oketo ne i musalaba macalo Joo Yawuudi otimo. Ento Lubanga ma oneno i cwiny pa dano weng, ocweyo i adwogi hera pa Yesu ma gicwalo waci ni gitye kwede. Polo weng oneno ki mito madwong loyo kit ma jo ogamo waco pa malaika ma acel. Ento jo mapol ma gicwalo waci ni gi hero Yesu, kede ma gi polo lwete ka gikwano lok pa musalaba, gi gweco lok maber pa bino ne. Meki gamo waco ki mor, giwaco ni obedo yubu ma pe atir. Gi yaro jo ma gi hero nono pa bino pa iye, kede gikwanyo gi woko ki kanisa. Jo ma gigamo waco ma acel, pe ginywako ber pa waco ma aryo; kede pe ginywako ber pa puk madit me otum ma dii, ma ne cweyo gi me donjo ki Yesu ki geno i kabedo ma maler moloyo weng i Hekalu me polo. Kede ka gigamo woko waco aryo ma i acaki, gityeko weko ngecgi i mudho ento pe gineno cal i waco pa malaika ma adek, ma nyutu yoo bot kabedo ma maler moloyo weng. Acweno ni, macalo Joo Yawuudi gityeko oketo Yesu i musalaba, kanisa ma ki nying kende gityeko oketo waco magi i musalaba; omiyo pe gitye ki ngec me yoo bot kabedo ma maler moloyo weng, kede pe ginywako ber pa kwayo-kony pa Yesu kany. Macalo Joo Yawuudi, ma gimiyo sadaka ma pe ki ber, gi mino lamo ma pe ki ber bot but ma Yesu oweyo woko; kede Saitani, ka obedo ki mor i yubu ma pe atir, oyoo cal me dini, kede olimo wii pa jo ma gicwalo nying ni gi Kristiani bot iye, timo tic ki twero pa iye, ki alama pa iye, kede magero me bwola, me keto gi matek i kec pa iye.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Gin ma "gibalo lamal pa Yohana pe gicako ber ki yub pa Yesu," ka gin ma "gibalo kwena me acel pe gicako ber ki kwena me aryo; ka bene pe gicako ber ki kwac me i tung otum." Tic pa Yohana o mede anyim baptiiso pa Krisito, ma dok cokcok oyweyo Ka Maleng i acaki pa ticne. Tic pa Miller oyaro yo pi Krisito oyweyo nyithindo pa Levi, ikare ma obino matek, i 22 October 1844. I kom lamal aryo magi, balo pa lakwena ma oyaro yo rwate ki tho.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Yweyo ki yik maleng ma Kristo otyeko i tic pa En macalo Lakwena me Kwer, ne pi miti me yubo lwak dano me tyeko tic me kawo kwena me gwoko kwo bot lobo weng. Tic en kityeko con, ma pud pe ocako cawa me cako yec ma ki timo keken. Loro Jerusalem i lok me kare pa lati nyutu yec ma ki timo keken, ento Adventism o dwogo oweko rwom pa gi me tyeko tic en, ento Rwot onongo o temo me cogo gi kacel. En onongo o tero lwak pa En me cwal cal me 1850 macalo nyutu i cal pa kwena ma gin onongo romo kawo bot lobo weng.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
Pe obedo mito pa Lubanga ni Isirael myero gi wot-wot pi higa 40 i gungu; En ohero me luro gi diret i Piny Kanaan, ki oketo gi iye ka gi obed dano maleng, ma gi cwiny maber. Ento, ‘pe ginywako donyo iye pien gi pe geno.’ Hebrews 3:19. Pien gi dwogo piny ki giyweko woko Lubanga, githo i gungu, ki En oketo jomoko anyim me donyo i Piny ma kicweno. Macalo kamano, pe obedo mito pa Lubanga ni bino pa Kristo myero ogengone tutwal, ki dano pa En myero obed pi higa mapol i lobo man ma opong ki richo ki matek me cwiny. Ento pe-geno ogiyweko gi ki bot Lubanga. Pien gi kweru timo tic ma En ociko gi, En oketo jomoko anyim me cwalo kwena. I kica bot piny, Yesu ogengo bino pa En, wek ludoko richo obed gi cawa me winyo ciko ki nongo kwer iye, mapat ki kwec pa Lubanga obidiyo woko. The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Ka keken onongo Adventism obedo ki yiegi ma tek, ‘ticgi onongo obedo otyeko.’
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
Ka Jo Adventist, inge pi kweko cwiny madit i 1844, onongo gimako yiegi matek ka gikwongo woto kacel i timo pa Lubanga ma oyabo, kinongo kwena pa Malaika adek, ki i teko pa Ro Maleng giyubu ne bot piny weng, onongo gineno konyo pa Lubanga; Rwot onongo otimo matek kwede temo gi; tic onongo otyeko; ki Khristo onongo obino con me kawo jogi i pyemgi. Ento i kare me kweyo yie ki pe ngec ma orwenyo kweko cwiny, jo ma geno obino mapol onongo giweyo yiegi. Kamano, tic onongo gigeno, kacel piny onongo otye i nino. Ka Jo Adventist weng onongo gibedo kacel i cik pa Lubanga ki yie pa Yesu, rek wa onongo obed mapat tutwal! Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
I kare me Spring me 1844, laco me lok pa Kica oyweyo dul me tic pa Millerite, ci i kare me Fall okelo lok pa malaika ma adek. Miller, lok pa iye, kacel ki dul ma onongo orepresito, gi otyeko poko me nyako ma pe gikwede apar. I camp meeting pa Exeter, NH, lok me “Midnight Cry” odonyo, ci i dwe aryo ma pe rwate onyuto piny ngat mane i but nyako ma pe gikwede ma tye ki matii. But aryo obino piny, ci malaika ma adek obino kede lok i cengi pa iye ma myero omiang; ento nyako ma pe gikwede ma tye ki rieko “ogamo yiegi” i “kare me codo ki pe ngene.”
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
‘Kare me cwinycwinyo ki pe ngec’ ne onongo tye piny i bot latic pa En ka En otho; ento i nino me adek En ocako yabo ngec pa dwoko kwo pa En bot latic pa En, ki pe gi ogol geno gi. Kare me cwinycwinyo ki pe ngec pa nyiri ma ngwec i tung pa ngec pa malaika me acel ki me aryo odongo oko oko pi mwaka adek, i kare meno Rwot onyutu bot Dera White ni oyaro lwete dok ocobo jo pa En ma orem. En ocwero jo pa En me cako tic me golo buk, ki cweyo tabu me aryo pa Habakkuk; ento ‘jo ma gene me Advent mapol ogol geno gi. ... Omiyo tic ogengo, ki piny otyeko dong tye i otwii.’
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
I mwaka 1849, William Miller, lam kwena ma kiyero pi kwena pa malaika acel ki aryo, otho. Ka nyako ma luyot ma pe otyeko coyo pa nino 22 me October 1844 "ogengo yiegi matek ki gilubo cen kacel i lonyo pa Lubanga ma tye ka yabo," Lubanga bin oketo malo lam kwena mukene i Laloc ki Twero pa Elija. Ento "bino pa Kristo" "kiketo anyim," ki "dano pa En," "macalo" Israel ma con, "gibin bedo" "pi mwaka mapol" "i lobo man me richo ki peko."
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
Dyeŋ 126 oko bot lweny pa 1863, Lubanga oyubo Lakwena ma kiyero pi malaika me adek. Tic pa en obedo me yweyo yoo pi Lakwena pa Singruok me odonyo cit i Hekal pa En, kede me donyo i singruok kwede jo 144,000, i cawa me giko pa kwero me yenyo; ento bende obedo me nyuto kwena ma muko rwate me adek pa Ahab, Jezebel kede lanabi pa en, i cawa pa Kwero me Timo, ma cako ki cik me Ceng Acaŋ ma bino macek.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Lakwena ma adek ma cweyo yo nyutu tic, kwena, lakwena, ki rwom i kare me agiki pa Kome me Yenyo. Elija ma adek nyutu tic, kwena, lakwena, ki rwom i kare me agiki pa Kome me Timo. Kwena pa lakwena ma cweyo yo, ki kwena pa Elija, obedo kwena pa oyo ma adek i tung oyo adek i Kitap Revelation, i nyig coc 8 okato 11.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
I gin matime ma ki nyutu ki Laco ma yubu yoo, lok me Kwer mar adek tye calo Oporo ma luongo Adventism pa Laodikia ni, 'gam ki an Dahabu ma ki temo iye i mac, pi in obed lony; ki law ma maleng, pi in obed tye ki law, kadong kweka pa bedo ka pe i ki law pe onyutu; ki i lodo wange ki yath me wang, pi in onen.' En obedo lok me mor pa Lubanga ma nyuto jo pa Lubanga bale megi, pien 'gin weng ma en omora,' en 'ocobo gi kede okeco gi.' En obedo lok me bedo kare maleng pa Kirisito ma luongo jo pi yie kit pa iye, ma ki nyutu iye i kare ma Laco me Kica tye ka otimo tic me yubo ot me cwinya; ka pien en luongo jo ma omora gi pi gi nyutu kit pa iye, kede 'bed ki tung matek, kadong gol peko,' pien en tye 'i bur' me dispensation, ma tye calo giko me temo, ka en 'obi yiyi woko' Adventism pa Laodikia 'ki dho pa iye.' Bur me dispensation eni obedo bur ma en 'oyabo, dano pe twero oyaro; kadong oyaro, dano pe twero oyabo.'
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Tye gonyo ma nen calo, ma tiyo kwede "line upon Line" kikwanyo; ento jo mapol pe gineno bene gonyo ma nen calo eno. Ka kikwanyone, kimedo ngec maber ikom dwoko-lok ki i Investigative Judgment dwogo i Executive Judgment, ma time ikare me Sunday law ma obino cok. Kikwanyo ne kitye ka wamako ni Pentecost nyuto calo ranyisi pi Sunday law ma obino cok i United States. Me tyeko tam wa ikom laco me kwena adek ma poyo yo, calo lamal i Investigative Judgment, i pyem ki Elijah adek ma obedo lamal me Executive Judgment, wabiro waco ikom gonyo ma nen calo eni.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
Malaika ma tye ka rwate i waco ngec pa malaika me adek obiro miyo can i piny weng ki dwong pa en. Tic ma orumo piny weng, ki teko ma pe yore, tye kany ki waco anyim. Wot me bino me 1840-44 obedo nyutu madwong pa teko pa Lubanga; ki cwalo ngec pa malaika me acel i dul me misyonari weng i piny, kadong i piny mogo obedo mit me dini ma madwong loyo, ma kityeko neno i piny mo keken ki ikare me Reformation me cawa maromo 16; ento gin eni obiro loyo gi ki wot madwong ma i ngec me koyo me agiki pa malaika me adek.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Tic ma bino time obedo calo tic me Nino pa Pentecost. Macalo ‘kot me cako’ ne keti, i cwalo piny pa Roho Maler i cako pa Lok Maber, me miyo ‘kec’ ma welo ocako yubo, kamano ‘kot me agiki’ biken keti i agiki me opongo pa keyo. ‘En waa, wa binen ngeyo, ka wa mede wot me ngeyo Rwot: wotne orwate calo otum; kede obiwa calo kot, calo kot me agiki kede kot me cako bot piny.’ Hosea 6:3. ‘Bed cam ento, nyithin pa Zayon, kede winyi i Rwot Lubanga: pien oketo pi in kot me cako i twoke, kede obiwiro piny pi in kot, kot me cako, kede kot me agiki.’ Joel 2:23. ‘I nino me agiki, Lubanga waco ni, Abi cwalo piny ki Roho na i dano weng.’ ‘Kede bi time ni, ngat keken ma bino lwongo nying Rwot bikwanyo woko.’ Tic pa Apostol 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
Tic madit pa Injili pe bi otum ki yaro me Teko pa Lubanga ma piny maloyo yaro ma onongo nonge i cako ne. Lok pa nabi ma onongo otime atir i koth me acaki i cako pa Injili, gin dok bitime atir i koth me agiki i kare me otumone. Kany gin ‘cawa me dwogo cwinya’ ma Lapostol Petero onongo ongolo wic anyim ka owaco ni: ‘Lu dwogo, dok lu lokre, pi richo pa lu oyweyone woko, ka cawa me dwogo cwinya obino ki i wang Rwot; dong en bi cwalo Yesu.’ Acts 3:19, 20. The Great Controversy, 611.