The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
Jo 144,000 ginyutu calo jo ma kityeko yweyo-gi ki Lakwena me Kigamo, ento jo mapol tutwal ginyutu ki igi macol me ludoko remo. I kare aryo maleng pa cawa me agiki, kare acel nyutu tic pa lakwena ma cobo yo pi Lakwena me Kigamo, ento kare aryo nyutu tic pa Eliya. Kare acel nyutu kwero me yeny pa jo ma ngima i Adventism pa Laodikea, ento kare aryo nyutu kwero me timo pa Ruma ma kombedi.
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
Adventism ma Laodikea kityeko pe gineno maber alama me “oro woko ki i kabedo madit i nino me agiki.” Sister White omiyo wa ngec ni balo woko pa Jerusalem ki i mwaka 66 dok 70 me AD omiyo lamal pi alama me kica pi jo Lubanga i nino me agiki.
“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
Cawa pe tye malayi, kare ma, macalo latic pa Yesu me cawa acakki, wa bi ryeyo ni wa yenyo bedo me gwok i kabedo ma opoto ki ma pe tye gi dano. Macalo ka lwak me lweny pa Loma ogure Jerusalem, en ne obedo nyutu me wot oko pi jo Kriciti me Yudea; kamano, ka lobo wa obi cako keto tek i komgi i cik ma cwalo ni ki yiki Sabit pa Papa ki cing, en bino obedo nyutu pi wa. Eno dong obedo cawa me woko aa i buc madongo, kun wa tye ka yubo cwiny pi woko aa i buc matino, wek wa obed i ot me cente i kabedo ma ojuko ki dano i tung gota. Testimonies, Kit 5, pot 464.
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
Cungi Jerusalem ki dul lweny, ma obedo lacar me yang woko, en aye cungo ma acel ma Cestius oketo. Omiyo Cestius obedo kec ma gikwanyo pi kare manok; pien ka ocako keto cungo, nono oweko woko i kit ma pe ngene, kacel jo me coc gin matut pe gubedo keken ginongo tam mamegi pi kit ma otimo kamano.
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
Ingec ma Jo Roma i kom Cestius otyeko kuro bungu, pire tek giweyo kuro pa bungu ka jami weng oneno calo tye i kit maber pi donyo i bungu kombedi. Lweny Madit, 31.
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
I kare me cawa 1880 ki 1890, Seneta Henry W. Blair ma aa ki New Hampshire oketo i Kongres bil mapol me tero ni Sunday obed Nino me Kur pa Amerika weng. Bil magi onongo kityeko loro gi kwede nying “Blair Sunday Bills.” Seneta Blair onongo ocwako adwogi ma tek me yaro Sunday calo nino me kur ki yaro me dini. Ogeno ni nino me kur ma rwate i Amerika weng obedo kelo bedo maber i yul pa cwiny ki i bedo pa lobo pa Amerika. Ka tye ka adwogi mamegi ocako nongo kony, pata ka tutwal ki bot dul me dini, ento bene giyudo congi, ma kanyono tye kwede paro pi kwanyo kanisa ki gamente.
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
Man obedo temo ma acel me keto cik me Sande i gin mukato pa lagonyo me piny ma onongo obino waco macalo nyoka maduong’ ka i agiki con obiro keto cik me Sande. En gin rek me bilo pa Blair ma A. T. Jones, dano acel ki i jocwalo-wac pa kabedo me 1888 pa General Conference, o ceto i ot pa Congress ci ogamo gi ki waci mamer. Bang tem manok manok, Senator Blair ogolo teko me golo anyim kwayo pa ‘National Day of Rest’. I yot matek kwede gin mukato meno, kede gin ma kinyutu piny pi ‘National Day of Rest (Sande)’, rekod pa gin mukato me lamal pa Ellen White kitwero neno dok.
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
Gin ma ki nongo i poko me lwenyo ne ikom cik me Sunday, obedo gin ma matut, ki jo mapol i Adventism me Laodicea pe tum gonyo neno maber. I kite me mito bedo woko ki i tauni, calo ma i lok ma kicoyo kombedi, en ocoyo ni, “ka acel kamako obedo kare me weko tauni me madit; ma obedo yubu pi weko tauni me matidi, wek odwogo i ot me cente i kabedo ma kijuko woko i tung got.” En ociko kacel-cel ni jo pa Lubanga myero obedo i gweng, ento kwec ne ikom kit bedo i gweng mapwod pe i 1888 oketo cik ne me weko tauni i kite ni, i kare ma obino macok-kin, jo pa Lubanga binen mito weko tauni. Ka 1888 okwako woko, i cik ma ocoyo dwoko ikom bedo i gweng, pe obedo ododo ki kwec ma owayo ni wan myero dong obed woko ki i tauni.
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
Cik me Nino me Keco pa Lobo me Blair ma obino i kit ma con ne gin "alama" me weko sitii; kadi bene cik me Blair pe gityeko ki twero ma myero gitim kwede tic eno, ki giburo i dic pa kit ma con, ento "alama" me wot woko ka pino ne kicwalo dong. Kicwalo dong i alama me yore me kit ma con pa gogo ma acel ki lweny, ma Cestius okelo. Cik me Sande ma tye ka bino cok i kare tiyo calo gogo ma Titus oketo, ki ka bene obedo ni gin Adventist me Laodicea mo keken pud tye i sitii ka gogo meno obino, gibitho kacel ki jo marac.
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
Tye kare aryo me poropheti i cawa me agiki. Gin gikwanyo gi ki cik me Sande ma pe nining bino. Kare me acel en kica me yeny pa jo matye kede kwo i Adventism pa Laodicea, ki kare me aryo en kica me timo ne pa dako malaya pa Loma. Kare aryo meno giyaro gi kacel kacel, pien en i kare aryo meno ma loc me yaro pa birijini apar o rwate atir kede lok weng, kacalo ma obedo i kit me kare pa Millerite. Cawa me kuro i loc me yaro en aye cawa me kuro pa Habakkuk bab 2, ka mano omiyo kare aryo ma watye ka penyo bene giyaro gi ki Habakkuk bab 2. Loc me yaro pa birijini apar, ki Habakkuk bab 2, gityeko rwate atir kede lok weng i kit me kare pa Millerite; kace gityeko rwate, Ezekiel bab 12:21–28 bene o rwate.
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
Rek 8 me agiki i diro 12 pa Ezekiel ginyutu kare ma 'tim pa neno weng' bino opong, i kare ma Lubanga 'pe bino odiyo neno ne.' Kare aryo me lok pa goba ma gicoyo dok gicoyo, ma ginyutu rwom me yenyo pa dano matye cing i Adventism me Laodikia, kede rwom ma kitimo pa nyako me cayo pa Tiro, gin aye kare me poro ma iye neno weng i Bibul opong maber kacel ki agiki. I kare meno jo 144,000 gineno maber, ginyutu dul ma pe githo, gibedo nyaka Kirisito dwogo. I diro 21 pa Luka Kirisito nyutu 'alama' ma nyutu kare ma dul me cawa eno dong obino.
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
I lok me con aryo ma “alama” me oro woko nyutu gi, macalo Kristo oketo piny kacel ki gin marac ma kelo balo weng, ki yiko kare aryo; kacokgi ki agikigi bene tye ki “alama”: “alama” i cako pa kare, ki “alama” mapol i agiki pa kare. “Alama” ma Kristo oyiko me nyutu jo me kare me agiki ma bined bedo nyaka obino i kome me polo, obedo nyutu ni kombedi wan tye i jo me kare me agiki pa lok me con pa lobo.
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
I kare 21 pa Luka, Yesu nyutu rek pa kit ma otime, cako ki higa 3½ me goyo i piny kacel ki balo Yerusalem ma atir, ki higa 66 nyaka higa 70; nyaka giko me higa 3½ me goyo i piny pa Yerusalem me cwiny, ma ocako i 538 ki otum i 1798.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
Ka binu neno Jerusalem ma ocung ki jolweny, ci yinu nge ni bedo nono ne dong cokcok. En aye gin ma tye i Yudea, gicawa woko i got; ki gin ma tye i wang iye, gidwogo woko; ki gin ma tye i gweng, pe gidonyo iye. Pien nino man en nino me dwoko kica, wek gin weng ma kicono obed opong. Ento kec obed bot dako ma tye ki nyathi i wii, ki bot gin ma gitye ka mino nyithin pieny, i nino meno! Pien peko madit obedo i piny, ki cwiny marac obedo ibot jo man. Gibutu i wii tong, ki gikwanyogi macalo lacer i piny weng; ki Jerusalem gibed gityo iyie gi jo ma pe Yudei, nyaka kare pa jo ma pe Yudei obed opong. Luka 21:20-24.
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
'Cawa' me coyo Jerusalem pa jo ma pe jo-Yahudi obedo i mapol, pien kicano coyo Jerusalem ma atir ma otyeko i higa 70, ki coyo Jerusalem me loyo cwiny ma otyeko i higa 1798. Jo ma pe jo-Yahudi gicano lamo me jogi mape gene Lubanga kacel ki lamo pa Papa; ci gin twero aryo magi ma obedo lok ma kityeko neno i penyo ma i buk Daniel, lul aboro, ma penyo ni, 'Kare nining?'
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Eka an owinyo ngat acel ma maleng tye ka waco, ci ngat mukene ma maleng owaco bot ngat en ma onongo tye ka waco ni, “Kare nining obedo oneno me lamo me cawa ki cawa, ki bal ma kelo ogoro, me miyo ot maleng ki lwak me goyo gi piny ki cing?” Daniel 8:13.
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
‘Kare pa jo ma pe Yawuudi’ ma i Luka 21, nyutu pi mwaka 2520 me kwoŋ pa Lubanga i kom duk me tung wii, ma ocake i 723 BC ki otyeko i 1798. Mwaka 538 nyutu kare ma ‘ngat me richo’ ocungo i kabedo maleng ki owaco ni en Lubanga; omiyo opoko kare ne i gin aryo ma rwate kacel pa mwaka 1260. Kare me aryo pa mwaka 1260 obedo lok me kare acel keken ma kiketo lacim ni otyeko i Luka 21:24, ka ‘kare pa jo ma pe Yawuudi’ otyeko. I lok me kare ma Yesu tye ka nyutu bot jengere mege, veso 24 kelo lagam ma kimiyo jengere mege bot ‘kare me agiki’ i mwaka 1798. Ki kany Yesu cako nyutu ‘alama’ ma rwate ki yore pa Millerite.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
En bi bedo alama i ceng, ki i dwe, ki i lapii; ki i lobo bi bedo peko pi pinye, ki yubu; pi madit ki riyo megi bi dino; cwinye jo bi pobo pi lworo, ki pi yeno jami ma tye kabino i lobo; pien twero pa polo bi yut. Cawa meno gi bineno Wod Dano bino i lawi, ki twero ki paka madit. Ka jami man cako time, to nen malo, ki yaro wice; pien warwoko wun obedo ma cok. Luka 21:25-28.
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
Yesu owaco ni, ‘obi bedo lamal,’ en oketo gi atir ni gin lamal i ceng ki i dwe, kede i gwete, cwer cwiny pa piny, tek pa polo bi tur, ci Wod Dano obino i dudu me polo. Lamal weng man gutyeko i kare pa Millerite.
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
Unabi pe keken nyutu anyim kit kede adwogi me bino pa Kirisito; ento bende onyutu alama ma kwede dano onego ngeyo kare ma obino macok. Yesu owaco ni: “Alama bi bedo i ceng, kede i dwe, kede i lur.” Luka 21:25. “Ler pa ceng bi wang’o, kede dwe pe bimi ler, kede lure pa polo bi poto, kede twero ma i polo bi kobo. Eka gibineno Wod Dano obino i kume pa polo, kwede twero madit kede dwong madit.” Marko 13:24-26. Lacoyo me Yab oyaro kamano alama me acel ma onego obed anyim pa bino pa aryo: “Piny oter madit; kede ceng obedo col calo yub me yit wic, kede dwe obedo calo rem.” Yab 6:12.
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
Alama magi ki neno mapwod pe cako higa mia me 19. I pok pa poropheti man, i higa 1755, obedo goro piny ma pire tek loyo weng ma ki keto i rekod...
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
Higa 25 anyim, alama mukene ma kikwayo i porofesi onwongo onen—bedo mudho pa ceng ki dwe. Gin ma omedo weko man bedo malube dwong’ en ni kare me opongone kicimo maber keken. I lok pa Yesu, Lakarunyo wa, kwede latic ne i Got Olivet, inge ka Oyar kare madit me tem pa Dul pa Lubanga—higa 1260 me keco pa Papa, ma iye ociko ni tem obi kweri—En oweko nongo oyero gin matime mo ma bino anyim bino pa En, ki ocimo kare ma gin me acel ikin gi myero onen: “I ceng meno, inge ka tem man otum, ceng bi bedo mudho, ki dwe pe bi mi ler ne.” Marik 13:24. Ceng 1260, onyo higa, ogiko i 1798. Higa 25 mapiny anyim, keco ne dong ogiko tutwal. Inge ka keco man ogiko, kitye ki lok pa Kiristo, ceng myero obed mudho. I dwe 19 me May, 1780, porofesi man opongo...
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
Kirisito oketo cik bot jogi ni gicungo ka gicaro me neno alama pa bino pa En, ki gibed gi dichol ka gineno alama pa Rwotgi ma tye ka bino. ‘Ka gin man cako time,’ owaco, ‘eka wal malo, ki yaro wiiu malo; pien woko pa un dong tye macek.’ En oyiko jo ma gitye ka lubo En i yath ma tye ka cako yuto i kare me cako, kaci owaco: ‘Ka gi cako yuto kombedi, un neno ki ungeyo pire kene ni kare me cing dong tye macek piny. Kamano bene, ka un nen gin man tye ka time, ungeyo ni Lwak pa Lubanga dong tye macek piny.’ Luka 21:28, 30, 31. Lweny Madit, 304, 306-308.
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
Keto me adek pa Ruma adek nyutu ni, i turu piny Jerusalem ma otimo Ruma me lacer, ci nen dong ma otimo Ruma me Papa, turu piny Ka Maleng ki lwak ma otimo Ruma me tin, otyeko yero pire kede kare ma onwongo ceng alufu acel mia aryo abicel apar (Ruma me lacer), onyo higa me poro alufu acel mia aryo abicel apar (Ruma me Papa). Ceng alufu acel mia aryo abicel apar ma me cal (dwe angwen apar aryo) ma nyutu kare me duno pa Ruma me tin ikom jo pa Lubanga ma adwong i geno, kare mo keken bino ki “alam” acel ma nyutu cawa me ngolo pi jo ma adwong i geno pa kare en. Kare adek weng otum ki nyutu pa “alam” mapol, pe “alam” acel macalo i cako pa kare.
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
I i tung cawa me abicel, Lubanga nyutu teko mere pi kwanyo jo pa En woko. Ceng onen, tye ka lero ki tekwone. Alama ki tim ma lamal okato keken i mede-mede macok coki. Jo marac gi neno kwede lworo madit ki cam ma lamal i kom gin manen; ento jo maleng gi neno kwede mor ma pire tek alama me kwanyo gi woko. Gin weng i kit piny nen calo gityeko wok woko ki yegi. Yoo me pi pe dong yabo. Kome ceng ma col ki dwong obino malo, gi kwoyo kwede keken. I tung polo ma tye ki kwec tye kabedo acel ma ler ki ber madit ma pe romo kicano, kun dwon pa Lubanga oaa iye calo dwon pi mapol, waco ni: ‘Otyeko.’ Revelation 16:17. The Great Controversy, 636.
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
Kare me kwer me keto kum ikom dako ma tic me yot pa Roma cako ki yweyo malo bendera ma nyuto ni cok pa Lubanga mamoko ma kombedi tye i Babilon myero gi wot woko. Kare meno otum ki “alama ki tim me lamal.” Kare meno cako ki “dwol ma aryo” me Yabo pa Yohana chapta apar aboro, ki otum ki dwol pa Lubanga. Obedo adada ni dwol ma acel ki ma aryo me chapta apar aboro i Yabo pa Yohana, gin en dwol pa Kristo. Dwol ma acel nyuto cako me kwer me yenyo ikom Kanisa Adventist me Laodikea ma tye kwo, ki dwol ma aryo nyuto otum me kare meno, ento bende keto nyutu cako me kwer me keto kum ikom dako ma tic me yot pa Roma.
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
Mukato ma opong tye i twero pa cabit ma iye Kristo otyeko moko kica, ento cik me Sande ma piny obino, kiyiko ne calo alama me yoo ma i tung calo ma musalaba oyiko. Mukato aryo gi tye ki alama pa Alfa ki Omega, pien cako ki agiki i mukato mo keken kityeko yaro ki dwon pa Lubanga. Gi bene yaro ada, pien alama me yoo ma i tung en aye lakwo me cik me Sande, kede lok me Leb Hibru “ada” kityeko yubo ne ki coc ma acel, ma apar adek, ki ma agiki i alfabeta me Hibru. Dwon ma acel i Pogo kapita apar aboro en aye dwon pa Kristo, dwon ma agiki en aye dwon pa Lubanga, ki dwon ma i tung, ma bene tye dwon pa Lubanga, en aye ka lakwo me coc ma apar adek kityeko yaro ne ki lec me piny ma “waco” calo drakon, macalo ma kiyaro i Pogo kapita APAR ADEK.
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
Bendera i kare me cik me Sunday ma bino lacen, tye calo alama me or woko pi jo ma rwate ki Lubanga, ento en bene nyutu ni cako pa kare me laneno pa Lubanga, ma tyeko ka bendera ki yweyo malo, myero bene obedo ki “alama”. Alama man aye ma Yesu nyutu me nyiso ni koko ma agiki pa piny obino. I Luka cabit 21, lami pa Yesu penyo ngo ma Kristo otyeko bedo kwede ka onyutu ni ot pa Lubanga obino gubalo woko.
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
Ci gi penyo ne, waco ni, "Lapwony, ento kare mane me poto pa gin man? Ki nyutu ngo ma bi tye ka gin man opoto?" Luka 21:7.
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
Yesu ci ocako nyutu lok me mukato ma okelo i mwaka 70, ka ot me Nyasaye ki buga bi balo; ci omede oko i lok 24, ka kany en nyutu kare ma “cawa” pa jo ma pe gin Yahudi bi opong.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Gibicwe i wang tong, ki gibicobo woko i piny weng; ki Jerusalem bitito piny ki jo ma pe Yahudi, nyaka kare pa jo ma pe Yahudi otumu. Luka 21:24.
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
Tam ni rek me Bibul man tye ka waco ikom Jerusalem me ada, kityeko kano i pe ki bwongo me tam me lok pa Nyasaye pa Katoliki ma gicoyo ni “futurism”, ma keto gin me cal calo gin me ada, kede ma keto tim me poko lok me poropheti keken i agiki me piny. Lweny ma ki cwalo ikom keto maber me rek man obedo lweny madwong pa Setani i kwan weng me Cik Manyen. Jerusalem me ada ojuko bedo cal me Jerusalem me poropheti i kare pa Kristo, ka poropheti me ada o loko keto me lamo. Nyuto man obedo tito madwong ma Apwostol Paulo otyeko cweyo. Tute Jerusalem piny nyutu cawa 1260 me otum pa Papa ki higa 538 dok i 1798.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Ento bar ma i woko pa ot pa Lubanga, wee woko; pe i pimo ne; pien kimiyo ne bot jo me lobo. Ci gin biketo gweng maleng i piny ki cinggi pi dwe 42. Revelation 11:2.
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
Jerusalem ma lanabi owaco pi en otieko bedo lacar pa paco ma kiyero i musalaba.
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
Tye jo mapol ma gitye ka paro ni obedo maber ka gicado i wi piny pa Jerusalema macon, ki ni gimedo dwong i geno gi madwong kun gicito limo kabedo me gin matime i kwo ki i tho pa Lakony! Ento Jerusalema macon pe dong bi bedo kabedo maleng, nyo mac me puro ma oa ki polo oyweyo ne.
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
Ka i tyen lok apar aryo angwen Yesu odugo lami ne i kare me agiki i 1798, en dong oyaro kare me Millerite, ka nyutu pa malaika ma acel obino i histori.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
En bi bedo alama i ceng, ki i dwe, ki i lapii; ki i lobo bi bedo peko pi pinye, ki yubu; pi madit ki riyo megi bi dino; cwinye jo bi pobo pi lworo, ki pi yeno jami ma tye kabino i lobo; pien twero pa polo bi yut. Cawa meno gi bineno Wod Dano bino i lawi, ki twero ki paka madit. Ka jami man cako time, to nen malo, ki yaro wice; pien warwoko wun obedo ma cok. Luka 21:25-28.
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
Alama ma oketo acaki me lok me con pa Millerite gityeko ki rwate ki twero pa Lok pa Lubanga ma pe obalo matwal.
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
"Tyenyo i ceng, i dwe, ki i lacame dong gityeko." Review and Herald, November 22, 1906.
We will continue Luke chapter twenty-one in the next article.
Wa bi mede ki Luka chapta 21 i coc me anyim.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
Disemba 16, 1848, Rwot onyute an anyutu me oywalo teko me polo. A nene ni ka Rwot owaco ‘polo’ i miyo alama ma kicoyo ki Matayo, Marko ki Luka, en obedo ‘polo’; kadong ka owaco ‘lobo’ en obedo ‘lobo’. Teko me polo obedo ceng, dwe ki lating. Gin tye rwodi i polo. Teko me lobo obedo gin ma gibedo rwodi i lobo. Teko me polo gibiywalo ki dwon Lubanga. Ka ci, ceng, dwe ki lating gibikwanyo ki kabedo gi. Pe gibidok nono, ento gibiywalo ki dwon Lubanga.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
Kome macol ma piri tek oaa malo, kede gicoo gi kacel. Polo ogire kede oturo odwogo; eka onongo watwero neno malo ki tung kabedo ma oyabe i Orion, kun dwon pa Lubanga oaa. Paco Maleng bi piny ki tung kabedo ma oyabe man. Aneno ni kombedi twero pa piny tye ka cuke, kede ni gin ma time tye ka bino i rot. Lalweny, kede ngec me lalweny, tong, lapur, ki gwer, magi aye mukwongo me cuke twero pa piny; eka dwon pa Lubanga bi cuke ceng, due, ki lacim, kede piny man bene. Aneno ni cuke me twero i Yurop pe obedo, macalo kit ma gin mogo tito ni, cuke me twero pa polo; ento en cuke me kabilo ma gi cwiny rac. Early Writings, 41.