The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
Apostol Paulo obedo rwate ma oketo cing i kin Isirael pa con ki Isirael me Lamo; pien tici pa en me lamo, nyinge, kit bedo pa en keken, ki tic pa en me laloc, gin weng nyutu adwogi man. En o yee kene ni en ma matidi loyo i bot Apostol, pien kare con o lwenyo bot jo pa Lubanga.
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
Pien an aye ma matidi loyo i bot joapostol weng; pe atir me lwongo an apostol, pien ne apoto Kanisa pa Lubanga. 1 Corinthians 15:19.
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
Ka cwinyne o loko, gi omiyo ne nying Paul, ma nyutu ni ‘matidi’ onyo ‘matin’, pien en ne ma matidi loyo i iye apwostol weng. Ento nying macon mere ne en Saul, ma nyutu ni ‘ma kiyero’.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
Dong Ananiya odwoko ni, Ladit, awinyo bot jo mapol ikom ngat man, ikom gin peko mapol ma otime bot jo maleng pa In i Yerusalem; i kany bene, obedo ki twero ma ki miyo ne ki bot ladito me lami me ribo jo weng ma gilwongo nying In. Ento Ladit owaco bot en ni, Wot; pien en obedo gitic ma kiyero pi an, me gamo nying na i anyim jo ma pe Yudaya, ki rwot, ki nyithindo pa Isirael, Acts 9:13-15.
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
Saulo obedo “gin ma kiyero” me kelo Lok maber bot jo Lwak, ento myero con oyubu i cwiny ki oyik piny, me bedo Paulo (matidi), pi ni myero obed ki twero madwong. Paulo ongiyo ni twero ne otye i tidi ne, onyo i bedo pe twol ne.
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
Pinga an obed amalo pire tek pi mapol me nyutu, kimiyo an cek i kom, lami lok pa Setani me lwenyo an, pinga an obed amalo pire tek. Pi gin man, akwayo Rwot adek ni obed owieka. En owaco bot an ni, “Ngwono na romo pi in; pien teko na opongo maber i kec.” Omio, ki cwiny maber tutwal, agoyo ducu i kec na, pi teko pa Kiristo ocungo iye an. Omio abedo ki cwiny maber i kec, i cwalo apoya, i jami ma nyongo, i luro, i peko ma tek pi kom Kiristo: pien ka an tye i kec, ci an aye tek. 2 Corinthians 12:7-10.
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
Saulo "oyere", ento pi obed ki twero kimiyo obedo tin (Paulo). Oyere me kelo Lok ma ber bot jo ma pe Yahuudi, ento i but manok oyere pi ngec mamege ikom Old Testament.
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
Pire tek pien an ngeyo ni in itye ki ngec maber ikom yore weng ki lapeny ma tye ikin jo Yahudi; ci akwayo atir ni in iwini an ki cwiny matir. Kit pa kwo na ki kare ma an onongo an otino, ma ocake ikin jo mawa keken i Yerusalem, jo Yahudi weng gineyo ne; gi ma ki acaki gineyo an, ka gumito waci atir, ni i dul ma tek tutwal me lamo wa, an onongo abedo Farisi. Acts 26:3-5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Saul onongo otyeko yudo pwony ki Gamaliel, ma gimiyo nying calo acel ki lapwonye ma madit loyo tutwal me coc pa Kica ma Macon.
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
Kwayo ne ogamo, kede ‘Paulo ocung i lawoti, oketo alama ki lwete bot jo.’ Alama ne omiyo giluro iye, kede kit me bedo ne okelo kica botgi. ‘Ka yub madit otime, owaco botgi i leb Ebru, waco ni, Laco, owadwa, ki jo madit, winjuru apwoywiny ma atimo kombedi botwu.’ Ka giwinjo leb Ebru ma ginenyo, gimedo yub dok madit, kacel ki yub pa jo weng, omede waco: ‘An adwong ni, an lacoo Yahudi, ma onongo oko i Tarsu, ot madwong i lobo Kilikia; ento onongo atis i ot man, i cing Gamaliel, kede onyutu an ki kit ma opong maber pa cik pa kwaro-wa, kacel ki onongo atye ki goro bot Lubanga, macalo un weng kombedi.’ Pe ngat mo keken onwero cayo lok pa apwostol, pien gin atir ma okwako iye ginenyo maber bot jo mapol ma pod tye i bedo i Yerusalem. Tic pa Apwostol, 408.
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
Saul pe otyeko yero keken, kede acel i kin adwogi ma peya peya me tic pa Paulo ma obedo me okobo histori me lapii pa Israel ma pire tek ki histori me lapii pa Israel me lalar. Kakare ki gin man, en ocone but madwong me Cik Manyen. Gony acel i coc pa en nyutu lagwok pa rwom me kica pa malak me acel, kede bende pa rwom me kica pa malak me adek. Lok man obedo lacim madwong i histori pa Adventism ma nyutu ribe atir i kin jo luyot ki jo ludic i acaki ki i agiki pa Adventism.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Kombedi, wa kwayo yin, owadwa, pi bino pa Rwot wa Yesu Kiristo, ki pi racokowa me ocung i bot en, ni pe idoko oyot i cwinya, onyo itur, pe ki Roho, pe ki lok, pe ki baruwa ma calo wa, calo ni kare pa Kiristo tye ka rwate. Pe ngat mo obed miyo gobo bot yin ki kit mo keken; pien kare eno pe bi bino, ka pe dong ocako dwogo woko ki yie, ki ngat me richo obinyut piny, nyathi me obalo woko; ma ocako ngwec ki rweny, ka mede kome i wii jami weng ma ki lwongo ni Lubanga, onyo ma ki lamo; nyaka obedo calo Lubanga obedo i tempu pa Lubanga, ka yaro kome ni en aye Lubanga. Pe iyaro ni, ka onongo atye ki yin, awaco bot yin jami magi? Ki kombedi itye ki ngec me ngo ma tye ka gwoko anyim, pi obinyut i kare pa en. Pien gin ma i mung pa richo dong tye ka tic; ento en ma kombedi tye ka gwoko obale, bi mede gwoko obale, nyaka gikwanyo woko ki yo. Cak ka, dong obinyut ngat marac eno, ma Rwot bi kwanyo woko kwede pum me wii pa en, ki bi balo woko kwede lumeny pa bino pa en; en keken, ma bino pa en obedo kacel ki tic pa Satani, ki twero weng, ki lanyut ki aloka me bwola, ki kwede gobo weng me pe atir i gin ma opoto; pien pe gigamo hera pa atir, me gubed gikwanyo. Kacel ki man, Lubanga bi cwalogi gobo ma tek, me giyie i bwola; pi weng gubed gikwer woko—gin ma pe giyie i atir, ento gigamo cwinyi i pe atir. 2 Tesalonika 2:1-12.
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Kit ma lok man tye kwede obedo paro pi kare ma Kristo obino dok i cawa ma aryo. Paulo opoyo wic jo Tesalonika ni dong ocwako dwoko lapeny man con, ka owaco ni, ‘Pe uparo ni, ikare ma abedo kombedi ki wun, an owaco lok man bot wun?’ Paulo onongo tye ka temo me gengo jo yie wek pe gikwano lim i kom lok me ‘bino pa Rwot wa Yesu Kristo, kede coko wa weng kacel bot iye.’
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
Jo ma kwano con ginyutu ni tyen acel i aryo me lok pa William Miller obedo i wi nyutu ne pi higa alufu aryo ki mia adek i Daniel but aboro, nyig lok apar angwen. Tyen mukene pa lok ne, ma kare mo pe ginyutu, obedo tic ne me yubu kop ma pe atir ikom Dwogo me aryo pa Kristo.
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
Ikom yore me timo me Jesuit ma pe atir, obedo (kono pud tye) lok me tito ma pe atir ma olare tutwal, ma William Miller ojuko ne kare weng. Lok me tito man waco ni, nyim dwogo me aryo pa Rwot, obed higa alufu acel me kuc ma gicoyo ni “temporal millennium”, ma Sister White bende ojuko ne.
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
Tic pa Miller bene onongo tye ka tero ada ni dwogo pa Kristo matye keken, i rwate ki tam mapol-mapol me wii ma pe adaa pi kare me alufu acel ma ne tye mapol i kare pa en. Paulo tye ka waco Dwogo pa Aryo i 2 Tesalonika, omiyo lok en obedo but me ngec pa Miller pi Dwogo pa Aryo matye keken. Dul me coc man ne obedo "Ada me kombedi" pi Miller.
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
Paulo nyutu rwom pa gin matime ma pire tek ma rwate ki odonyo me aryo, ci bene otero tam me pingo jo Tesalonika myero pe gubedo kuro dwogo pa Rwot i kare me kwogi. Paulo owaco ni, "Kombedi, wan wakwayo wun, owete wa, i kom odonyo pa Rwot wa Yesu Kiristo, ki i kom maceme wa weng bot en." Nyig coc "kwayo" romo bedo "penyo mapol". Paulo tye ka tero tam i kom jami ma rwate ki odonyo me aryo, ka telo jo ma winyo en i kit me penyo acel, ma kimito me miyo gi yubo tam pa en.
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
Kit me tam me en obedo ni, mapwod pe Kristo dwogo cawa ma aryo, myero lwak pa Papa onyutu kede bedo ka rwot; ki ni, mapwod lwak pa Papa pe bino i kit me gin otime, myero obed cweyo yie woko. Cweyo yie woko pwod tye anyim, ento bino pa lwak pa Papa bene tye maloyo bene. Ento itwero niningo i bengo dano me paro ni dwogo pa Kristo tye oyom? Otiyo ki cal mapol pa lwak pa Papa me poko angeyo pingo obedo twero ma onenre ka cweyo yie woko otime. Omiyo lwak pa Papa nying “Lacoo pa richo,” “ngat marac,” “Wod balo woko” kede “Gimungu pa pe-cik.” Sista White tye maler ni magi weng obedo cal ma nyutu lwak pa Papa.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
Ento pud pe bino pa Kristo, yubu ma dit i lobo me dini, ma kiwaco con i lok me lanabi, myero obotime. Apwostol ocimo ni: “Pe piri ibed i cwinya ma okeng, onyo icokor; pe ki tipu, pe ki lok, pe ki barua ma calo oa wa, ni nino pa Kristo dong obiko woko. Wek keken ngat mo pe akwanyoi wunu ki kit mo keken: pien nino eno pe obino, mapwod obed kwanyo woko, kede kiginongo piny ngat me richo, otino me ogoro; ma orwate ki gin weng, kede oyiko wiye maloyo gin weng ma kikwongo ni Lubanga, onyo ma ki lamo; me weko ni, calo Lubanga, obedo i ot pa Lubanga, ka onyuto pire ni en Lubanga.”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
Lok Paulo pe myero kipoko woko. Pe myero giwaco ni en, ki nyutu ma patpat, ogero jo Tesalonika pi bino ma rwate keken pa Kiristo. Kit macalo man bino duny yie; pien keco mapol romo kelo pe yie. Apwostol omiyo ogero owete ni pe gumako lok macalo man calo bino ki bot en; kacel, odugo me dwogo cing ni twero pa Papa, ma lanabi Daniel ocoko maber atir, pud obiro kete malo ki cwalo lweny bot jogi pa Lubanga. Nyaka twero man otyeko timo tic ma kelo tho ki ma kwero nying Lubanga, pe tye ber ni kanisa obed ka kuro bino pa Rwotgi. 'Wun pe i par,' Paulo openyo, 'ni ka an onongo tye ki wun, onongo awaco bot wun gin man?'
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
Peko matek ma onongo obino otoo bot kanisa maler. Ka bene i kare ma apostol onongo tye ka keto coc, “lalingo pa richo” onongo dong ocako timo tic. Tim me anyim ma onongo obino time en “kikare ki tic pa Satan, ki teko weng, ki alama ki tim ma lamal ma pe adier, ki kwanyo weng me bedo pe maler iye jo ma obur.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
Matek loyo obedo lok pa Laposito ikom gin ma gubedo gicayo me yeyi ‘her pa lok atir’. ‘Pien pi man,’ en owaco ikom gin weng ma gubedo gicayo ki mito me coyo ngec pa atir, ‘Lubanga obi cwalogi bwola madwong, wek gigeno bwola: wek gicwero weng gin ma pe gigeno lok atir, ento gicwinyre i tim ma pe atir.’ Dano pe twero cayo kweyo ma Lubanga, i kica pa En, ocwalogi. Ki bot gin ma gi mede bedo ka cayo ki kweyo magi, Lubanga okwanyo Roho pa En ki botgi, okweko gi i bot bwola ma gihero. Acts of the Apostles, 265, 266.
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
Ningende Sista White nyutu kacel keken “man of sin,” “that wicked,” “the son of perdition,” ki “mystery of iniquity” i dul me lok pa Paulo, dok omiyo nyinggi “papal power,” ento en owaco mapol dong. En nyutu ni alama magi ma Paulo orwako kwede me nyutu Paapa me Ruma, giketo gi i Buk pa Daniel, ka en owaco ni, “Apostol ociko owete ni pe kinwako lok mo keken ma calo obino ki bot en, dok omedo medo cing ni teko pa Paapa, ma Janabi Daniel ocoyo kakare, pud obino malo ki goyo lweny bot dano pa Lubanga. Paka tekone ocoyo ticne me kelo tho ki me kwallo nying Lubanga, obin pe ki poya pi Kanisa me yaro bino pa Rwotgi.” Paulo onongo oketo dul me lok ma ocwalo bot jo Tesaloni, ma onyutu teko pa Paapa, i Buk pa Daniel, kit 11, rek 36.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Rwot bi timo kaka omito; kede en bigero iye, kede en bi miyo iye madit maloyo jogi weng, kede en bi waco lok ma lamal i kom Lubanga pa jogi, kede en bi bedo maber nyaka kec ma kimoko otyeko: pien gin ma kimoko bitimo. Daniel 11:36.
When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
Ka Paul onyutu ni Paapa en aye ‘ngat ma ocako lweny kede oyweyo pire keken malo maloyo gin weng ma ki lwongo ni Lubanga, onyo ma ki pako; calo Lubanga obedo i ot pa Lubanga, onyutu pire keken ni en aye Lubanga,’ Paul ne oyaro lok pa laneno Daniel ma oyaro ‘Rwot’ ma otimo ‘macalo dwaro pa iye,’ kede ‘oyweyo pire keken’ kendo ‘odwongo pire keken maloyo lubanga weng.’ Paapa en aye Rwot ma waco ‘lok ma pire tek ikome Lubanga pa lubanga weng’, kede Paapa en aye teko ma ‘obed ber nyaka’ ‘kwec me acel’ ‘otum’ i 1798.
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
Daniel 11:36 obedo gin ma rwom madit loyo me poyo atir, ka med pa ngec ma i 1989 myero opoyo atir. Pien mano, kop ma pe atir ma waco ni rwot ma i rek man en France—calo ma Uriah Smith oketo—kiketo i kare me acaki pa Adventism (1863 nyo 1888). Smith oloko woko lok me rek 36: ‘rwot’ ma eni (ma en Papasi ma kityeko nyutu i rek ma con) odwogo ni ‘rwot mo keken’, pi keto iye France ma pe geno Lubanga kite me tim me woro pa Roma; ento mano keken ne obedo kacako me yweco lok me tam mamegi, ni Turkey obedo rwot me tung maloyo i rek 40 dok anyim.
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
Satan ocako con me luyo adwogi ni rwot ma i coc en Papasi; en Aposta Paulo ma omiyo lok pa Daniel moko marom aryo pi adwogi man. Sister White omiyo moko marom adek.
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
Pe keken Sitaani onongo otemo me oguro ada pi rwot ma i waci ni obedo Paapa, ento kwede yiko ada ma tye iye i waci i yoo marac, Sitaani bende oguro piny lami pa gin ma “cwiny matek” ma i waci nyutu. Lwak pa Paapa ma i waci onongo bi pore maber nyo i 1798, ka gubedo ogongo iye kobo ma kelo tho. Mwaka 1798 obedo agiki me mwaka 2,520 me cwiny matek pa Lubanga ma onongo otime i kom lwak ma i tung cen pa Isirayel, kacako i 723 BC.
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
Ka kit Adventist onongo ogwoko kede oketo malo "kare abicaryo" i mwaka 1863, dong pe onongo romo ni Uriah Smith myero timo lok me piny bwongo ma calo meno pi coc 36, pien "kwec" onongo gineno calo tero kite pa kwec me acel pa Lubanga me "kare abicaryo", kede pe tye ki kube mo keken ki Faranse. Medo me ngec i 1989 kicwako iye ki Paulo i lok man; ci pien en aye, lok me ciko pa Paulo i lok man pi jo ma pe rwako rwatte pa adieri, ento rwako goba madwong, gitye timo mano ki yweyo woko adieri ma Paulo tero i lok man. Acel i adieri magi obedo nyutu ma atir pa Rwot me North i Daniel kit apar acel, coc 40–45.
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
I coc man, ka Paulu dong onyutu Pope pa Loma, en bene onyutu rwom me gin ma bi time i agiki pa piny, mapud tero i Dwogo mar aryo pa Kiristo, ma aye kit me lok pa coc man. En owaco ni, "ci dong ja-marac eno obinyute." Ja-marac eno obedo Pope, "ma Rwot obidiro ki pum pa wac ne, ci obibalo woko ki lalar pa bino ne." Ci Paulu owaco ni, "En keken, ma bino ne tye iringo tic pa Setana, ki teko weng, ki alama, kede tim abic ma bwoc." Yesu en aye "ma bino ne tye iringo tic pa Setana."
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
Tic me lamal pa Satan obedo kare ma cokki ki Cik me Ceng Abicel ma tye ka bino macek nyaka ikare ma Mikael ocung anyim ki kare me kica pa dano ogiko. I kare me Goro abicel aryo ma agiki ma gicwalo woko cokki ki giko me kare me kica pa dano nyaka Kirisito odwogo, Satan pe timo lamal mo keken.
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Kilisito owaco, 'Ki timgi, ibimanyogi.' Kace gin ma kitimo loyo peko ki iyegi, pien nyuto magi, gicoyo cwiny me gicayo cik pa Lubanga ki gimedo i pe winyo cik, ka bene gitye ki twero i tutwal weng, mano pe nyutu ni gi tye ki twero madwong pa Lubanga. Ento, en twero me timo cwaka pa lalo madwong. En ogiko cik me kwo maber, ki tye ka cwako kwec weng ma twero pire kede me gudo jo ki neno kit pa en ma atir. Kijuko wa ni i cawa me agiki obitimo alama ki cwaka me bul. Ki obimeyo cwaka magi aa i tyeko kare me temo, pi yom me miyo gi buk ni en obedo lakwena me mac, pe me otum. The Seventh-day Adventist Bible Commentary, volium 7, pot 911.
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
Paulo nyutu ni bi bedo kaceto woko ma obedo i anyim pa nyutu woko me lwak pa Papa, kede ni Bino pa Aryo pa Kirisito obedo 'piny ki' tic ma lamal pa Satani. Tic ma lamal pa Satani cako i cik me Sunday i Amerika me Tung acel, ki ogik ka obino giko me cawa me ngwono ki bal abicel ma agiki. Tic ma lamal pa Satani cako i cik me Sunday i Amerika me Tung acel.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Cik me Nino obedo agiki pa lwak me abicel, ma obedo lewic pa piny i Poc pa Yohana pur apar adek. Lewic pa piny ocako loyo i agiki pa mwaka 1,260 me teko pa Paapasi, i mwaka 1798. Omiyo Paapasi kityeko yaro ne i mwaka 538, kadi tic pa en me tero twero pa piny obedo dong tye katic ka Polo ocoyo lok ne. Mapwod pe i mwaka 538, myero obed poto woko ma odonyo anyim yaro ngat me keco, ma obedo i ot pa Lubanga.
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
Golo adwogi woko kinyutu ne ki Kanisa pa Pergamos, ka kanisa pa Kricito okube ki dini me laro, ma kinyutu ki Ladit me Lobo, Konstantino. Paulo ne tye ka nyutu alama me poropheti me yo ma myero otime piri Dwogo marom aryo pa Kricito. Bang odwogo nyutu gi gin ma con omini bot jo Tesalonika, ento peno gi ka pe giparo ni con omini gi gin me adwogi man? Ci dok owaco botgi ni myero bene giparo ni omini gi ni twero acel obingengo twero pa Papa, “that” twero pa Papa “omyero onyutu i kare pa en”? Nyig coc “withholdeth” nyutu “gengo.” Nyig coc “withholdeth” lacen i gin acel man kityero loco calo “now letteth.”
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
Pien kamano, lok man tye atir woko ni; “Kombedi, un dong ngene gin ma tye kageno twero pa Papa, pi twero pa Papa onyutu i kare ne. Pien rweny pa tim marac (twero pa Papa) dong tye katic; ento en kende ma kombedi tye kageno twero pa Papa, obino mede kageno twero pa Papa nyaka kikwanyo woko ki i yo.” Ka William Miller onwongo ngeyo lok man i Tesalonika, oneno ni twero ma okengo twero pa Papa ki donyo i kom pa piny i mwaka 538, obedo Lomo ma pe tye ki yie; ci ni Lomo ma pe tye ki yie obino kageno cako malo pa twero pa Papa, nyaka Lomo ma pe tye ki yie kikwanyo woko ki i yo.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
I kin me mwaka apar abicel ma onongo abedo deist, acoyo lok pa mukato weng ma atwero nongo; ento kombedi amar Bibil. Ocwonyowa pi Yesu! Ento pud bene tye gin mapol i Bibil ma obedo otum bot an. I mwaka 1818 onyo 1819, kun an tye ka waco ki lacar na ma adonyo me nenone, ma bene onongo ngeyo ki owinyo waco na kun onongo abedo deist, openyo, ki kit me lalaro, “I paro ngo ikom lok me Bibil man, ki meno?” me kwano iye lok macon ma onongo agongo kwede ka an onongo abedo deist. An nongo angeyo ngo ma obedo timo, ci adwoko ni—“Ka imiyo an kare manok, abi waco ikom kit ma gini nyutu.” “Kare mede imito?” “Pe angeyo; ento abi waco,” amiya dwoko, “pien pe anyie ni Lubanga omiyo nyutu ma pe twero pinywako.” Ci apimo cwinya ni abi kwano Bibil na matek, ka ayie ni atwero nongo twero me lok pa Roho Maleng. Ento ka oyot ka apimo cwinya man, paro obino bot an ni—“Ka i nongo lok acel ma pe itwero pinywako, ibitimo ngo?” Ci kite me kwano Bibil man obino i cwinya ni: Abi cano lok ma tye i gin lok magi, ka abi lobo gi i Bibil weng, ka anyutu lalaro pa gi i kit man. Onongo an abedo ki buk ma ‘Cruden’s Concordance,’ ma aparo ni obedo maber loyo weng i piny; ci acano buki meno ki Bibil na, abedo piny i meja me cing, pe acoyo gin mukene, makato coyo gazeti manok, pien aketo cwinya ki tek me ngeyo ngo ma Bibil na nyutu.
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
Acako i Genesis, ka akwano manok manok; ka abino i lok acel i Bibul ma pe atwero angeyo, ayenyo i Bibul weng me nongo ngec pa ngo ma lok en nyuto. Ka abin dong okwano Bibul weng i kit man, O, atir onen maler kede rwome matwal! Anongo gin ma abedo agoyo lok pa Bibul botu. Agamo wiya ni kare 7 ogiko i 1843. Kin dong, abino i ceng 2300; gi okelo an i tam acel keken; ento pe onongo abedo ki tam me nongo kare ma Lalaro obino, ki pe atwero yie ne; ento ler oduŋo an ki twero matek tutwal, enteni pe angeyo ngo me timo. Kombedi, aporo ni, myero aket ki spurs ki breeching; pe abi wot med loyo Bibul, ki pe abi bedo i cogo pa en. Gin weng ma Bibul pwonyo, abi rwate kwede. Ento pud tye lok mogo ma pe atwero angeyo.
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Man obedo pi kitne me wil me kwedo Bibul. I kare mapat, en owaco kit ma en otimo me miyo ter i ngec pa coc ma tye i wang wa—ngec pa ‘the daily.’ ‘Acoyo anyim,’ en owaco, ‘ci pe anongo kit mukene ma onwangone iye, ka woko i Daniel keken. Ci abwoko lok magi ma tye ki kube ki en, “kwanyo woko.” “En obi okwanyo woko the daily,” “ki cawa ma the daily bikwanyone woko,” kacel. Acoyo anyim, ci aparo ni pe abinongo mere i coc man; lacen abino i 2 Thessalonika 2:7-8. “Pien misteri me tim marac dong tye katime; en kende ma kombedi gengo, obi mede gengo, nyo i kare ma kikwanyone woko ki yo, ci ka kamano, ngat marac bino nyutu woko,” kacel. Ci ka abino i coc meno, oy, kit ma adiera onen kler ci maber madit! Kany en! en aye “the daily”! Ber, kombedi, ngo ma Paul tumo i “en ma kombedi gengo,” onyo ma ogengo? I “ngat me lacoo,” ki “ngat marac,” Popery kityeko tumone. Ber, ngo ma gengo Popery me nyutu? En aye Paganism; ber ento, “the daily” myero romo Paganism.’ William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
Labongo ngec ni “the daily” i Kitap pa Daniel obedo lamal pa paganism, Miller bin bedo tek pi yubo kaka ma ocweyo yubu me poro iye. “The daily” onen abicel i Kitap pa Daniel, ki kare ducu, gin ma bino pire piny iye obedo lamal pa twero pa Papa. Adwogi ma nyutu atir ni “the daily” i Kitap pa Daniel en aye paganism, tye i moko pa Paulo bot jo Tesalonika. Tye kany acel ikom koyo ma tek loyo i Lok pa Nyasaye, pien kany Paulo cimo atir ni jo ma pe hero adwogi bin kicwalo botgi gonyo ma tek. Adwogi ma kiweyo ki hapo i moko pa Paulo bot jo Tesalonika obedo nyutu pa rwom pa paganism ki twero pa Papa; ki itur adwogi en, en aye miyo atir ni gonyo ma tek obedo lareme me tur woko eni.
We will continue this subject in the next article.
Wan bimedo kwede lok man i coc ma anyim.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Ndzotokani, mi ti langa; lila ni, mi lila: bati ba lilevi, kasi a wu la mwalwa; ba yenda-yenda, kasi a wu la bikumi bya makasi. Ne Mfumu me sukula na zulu yinu mpeve ya tulu ya nene, mpe me kanga meso ma yinu: baprofete mpe bayangeli ba yinu, bamonikisi, yandi me bafwika. Mpe mona-mambu ma nyonso me kuma na beno bonso maloba ma mukanda mosi ya kukangama, yina bantu ke pesa na muntu ya mayele, na kutuba nde, Tanga yayi, nlemvo; mpe yandi ke tuba nde, Mono lenda ko; sambu me kangama. Mpe mukanda ke pesama na yandi yina kele ve na mayele ya kutanga, na kutuba nde, Tanga yayi, nlemvo; mpe yandi ke tuba nde, Mono zaba kutanga ve. Yango wana Mfumu tubaka nde, Sambu bantu yayi ke belama pene-pene na mono na munoko na bau, mpe na bikoba bya bau ba ke pesa mono lukumu, kasi bantima ba bau me katuka ntama na mono, mpe boma na bau na ntwala na mono kele ya kulonguka na misiku ya bantu: Yango wana, tala, mono ta sala kisalu ya ngitukulu na kati ya bantu yayi, ee, kisalu ya ngitukulu mpe ya kuyituka: sambu ndwenga ya bantu na bau ya mayele ta zimbana, mpe mayele ma bantu na bau ya mayele mingi ta bumbama. Mawa na baoyo ke sosa na malembe ya mudindu kubumba lukanu na bau na Mfumu, mpe bisalu bya bau kele na mudidi, mpe ba ke tuba nde, Nani ke mona beto? mpe nani ke zaba beto? Kieleka, kubalula-balula kwa beno makambu na yintu na nsi ta talama bonso poto ya mupotolo: sambu kisalu lenda tuba na yandi yina salaka yo nde, Yandi salaka mono ve? to kima yina bo yidikaka lenda tuba na yandi yina yidikaka yo nde, Yandi vandaka ve na mayele? Yisaya 29:9–16.