John the Baptist was a connecting link prophet.
Yohana Batisita obedo lanabi ma ojuko kacel.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
Lanen Yohana obedo tyen ma okobo kare aryo me yub pa Lubanga. Macalo latic pa Lubanga, en onongo obedo anyim me nyuto kit ma cik ki lanen obedo kobo ki kare me yub pa Kricitiani. En obedo ler matidi, ma pi anyim ler madit bino okede. Wi pa Yohana oyerone ki Roho Maler, pi obed omiyo ler bot jo pa en; ento pe tye ler mukene mo ma otyeko lero, onyo ma binen lero, bot dano ma ocweyo woko pi richo, calo ler ma oa ki i pwonye ki ranyisi pa Yesu. Ngec pa dano ikom Kristo ki ticne onongo keken pe maler, macalo kit ma kigamo ki ranyisi i rwate ma i bwoc. Bene Yohana onongo pe oŋeyo weng kwo ma pe otho ma tye pi anyim, ma oa ki Jawar. The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yesu bende ne obedo lanabi ma oyubo rwate.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
Kristo oketo yoo ki piny i langi. En obedo lanyut me kube i tung piny aryo: piny ki langi. En okelo hera ki poko mere piny pa Lubanga bot dano, ki pi pirom pa en omiyo dano onywongo malo wek okwako kuc ki Lubanga. Kristo obedo yoo, adwogi, kede kwo. Tic ma matek ni tye me lubo yoo lac lac, ki twat i cwiny, ki pwot pwot, wot i anyim kede malo, i yoo me maleng ki lamal. Ento Kristo oseketo kony mapol me miyo twero manyen ki twero pa Lubanga i lac mo keken ma wot anyim i kwo pa Lubanga. Ma eni obedo ngec ki tam ma latic i ot me tic ducu mito, kede myero gibed kwede; ka pe, gin kelo kwer i tic pa Kristo cawa piny piny. Testimonies, volumu 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Tic me lami pa Yohana Baptiisita obedo ki keto kube i tung tutwal me lobo ki ot maleng me polo. Lok me acaki ma Yohana owaco ka oneno Yesu pa acaki, gin eni:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Ceng acel anyim, Yohana oneno Yesu obino botne, ci owaco ni, Nen! Lami pa Lubanga, ma kwanyo woko richo pa piny. Yohana 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Ento kadi Yohana ne myero anyiso loki ki Israel pa con bot Israel me cwiny, ngec ne ikom loki man ne pe opong.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Kirisito owaco, me yubu atir pa Yohana: “Ento ngo ma uwoto cen me neno? Lanabi? Eyo, awaco botwu ni, kadi ma loyo lanabi.” Pe ka Yohana obedo lanabi kende me nyutu gin ma obino anyim; ento en obedo lacoo me kica, opongo ki Roho Maleng ki cawa ma ocako bino i piny, ci Lubanga oyerone me timo tic ma pire tek calo latic me dwoko kit, me yaro lwak pi kobo Kirisito. Lanabi Yohana obedo gwec me kube i tung kare aryo.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
Yore me wero Lubanga pa Yahudi, pien gi woko bot Lubanga, onongo pol kare obedo ceremoni. Joon onongo en ler matidi, ma myero dong idonyo kede ler madit. Onongo myero oyubu geno pa jo i yore pa kwaro-gi, omiyo gi paro richo-gi, kede kelo-gi i dwogo bot Lubanga; pi gubed gi yabu me ngeyo ber pa tic pa Kiristo. Lubanga okwaco bot Joon ki nyutu ma ocako i cwiny, omiyo ler i porofeta, pi oyweko woko geno marac ki otela ki ii wic pa Yahudi ma ber i cwiny, ma, ki pwony marac pi kite mapol, onongo tye ka lubo botgi.
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
Latic pa Yesu ma piny loyo, ma odugo iye, ma oneno tic pa iye ma cakita, ka winyo pwony pa iye ma pa Lubanga, kede lok me loyo cwiny ma oboto ki labi pa iye, en tye ki lagwok madwong loyo Yohana Batisita, pien tye ki mer ma ler loyo. Peke mer mukene ma onongo orwenyo, onyo ma bino orwenyo, i wii me ngat ma lapor ma ocobo piny; makato mere ma onongo kobo ki iye, kede ma kato kombedi, en mere pa lobo. Krisito kede lamit pa iye onongo gineno keken, calo lero ma piny, kobo ki sadaka ma calo tir. Yohana keken onongo paro ni ludito pa Kristo obedo i Yerusalem, ki ni obi cako lwak me piny ma pi kare manok, jo pa lwak ne bedo jo maleng. Review and Herald, April 8, 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Apwostol Paulo bende obedo nabi ma oketo kube, ma nyutu kit me poropheti matiyo kwede i loko woko ki gin me ringo dok i gin me tipu. Otyeko ngeyo ni Yerusalem me ringo pe dong obedo Yerusalem me poropheti, pien dong oloko woko dok obedo Yerusalem me Polo.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Pien Agar man en Got Sinai i Arabiya, ci rwate ki Yerusalem ma tye kombedi, ci tye i lacer kacel ki nyithine. Ento Yerusalem ma i malo ma pe tye i lacer; en Min wa weng. Galatia 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
I pot buk aryo me 2 Thessalonians, ma wa onongo wamedo kwede, Paulo onongo nyuto ni Roma me piny ma pe yaro Lubanga, ma tye adok-odoko, obedo twero ma ogengo Roma me roho me Papasi ki cako bedo i kom pa rwot nyo i mwaka 538. I pot buk eni, onongo oyaro ni “laco me tim marac” ma obedo i kom i ot pa Lubanga, en acel keken ki “rwot” ma Daniel oyaro i pot buk 11:36. Rwec ma nyutu ni “king of the north” i cikke agiki 6 me Daniel 11 obedo Papasi, obedo lagwok me cako keto poreme me atir ma Future for America otiyo kwede cok ki medo pa ngec i 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
I diro acel keken, Paulo onongo onyutu ni tic pa Roma ma pe yaro Lubanga obedo me cego cok pa Paapasi, nyo i kare ma gicwalo Roma ma pe yaro Lubanga woko; kacel ki man, onongo onyutu ni "the daily" i buk Daniel en Roma ma pe yaro Lubanga. Adwogi man obedo lakic pire keken me keto kit pa adwogi ma omiyo medo me ngec i 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
I histori pa William Miller, kicwalo ngec ikare ma loko ki Movimenti pa Philadelphia bot Movimenti pa Laodicea ne bino time. I histori pa Future for America, loko ki Movimenti pa Laodicea bot Movimenti pa Philadelphia kombedi tye ka time.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Adiera ma Paulu oketo anyim i 2 Tesalonika, ma onongo nyutu lok ki Roma me piny ma pe Lamo dok i Roma me Tipu pa Paapa, obedo pondo pa ngec me porofeti pa Miller. Yohana Mubatisa ki Paulu kikwanyo gi me ciro lok ki gin me piny dok i gin me Tipu. William Miller onongo obedo i rumb pa Yohana Mubatisa, ki i tic pa en, obedo me tek tutwal ni onang ngec pi kit me rwate ki lok ki Roma me pe Lamo ki Roma me Tipu pa Paapa—lok ma Yohana onongo kikwanyo me nyutu.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Itye nyutu abic bot "the daily" i Buk pa Daniel, ki con con gi bedo anyim cal me lwak pa Papa. I kit me loko poropetik ma watye ka paro kwede, nyutu abic weng tye ki loko ki i but Lom me kom dok i Lom me Lamo. "The daily" ma i Buk pa Daniel obedo acel ki gin atir ma gicoyo i tebul aryo pa Habakkuk, ki dong en gin atir me teng ma myero kigwoko; gin atir ma i agiki kikano piny ki yal mape adier ki pesa ma kicayo. Pe obedo kono ni gin atir weng ma gicoyo i cal maleng aryo tye ki jwero ma Lamo ocako pire keken, i coc pa Ellen White. Yweyo woko gin atir mo me teng (kun "the daily") obedo yweyo woko ki kare acel twero pa Lamo me Poropes.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. Review and Herald, November 1, 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Jogi ma “okwayo kwac me cawa me moko”, ginenyo “gin ma kare ducu” calo alamal me Upagani, ki onyo Roma me Upagani. Ngecgi omako bene ni lok “sacrifice” pe rwate i but pa Daniel, ka kityeko mede ne ki latic me yiko leb (ki ngec pa dano) me Baibul pa King James. Ngec pa jo acaki omako bene ni “gin ma kare ducu” pire kene kityeko nyiso kacel ki acel ikin alamal aryo pa twero pa Papa, ki ni Upagani (“gin ma kare ducu”) pire kene tye ka poko anyim alamal pa Papa. Gin aryo pire kene giketo gi i otere ma gicako bino kwede i gin matime pa lagam. Buk pa Daniel ki pa Neno me Yohana pe giyiko otere pa kit gin matime ma Upagani tye ka poko anyim twero pa Papa; ki ka Buk pa Neno me Yohana kelo twero ma ogwengo ma adek pa lati lagam ma pe adwong, otere en pire kene kigwoko ne.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Ka pe tye ki pwonyo pa Paulu ma tito ni gin me lok me laco ma onongo ineno-gi ki wang kom okobo i gin me tipu i cawa me lawi, dong peko madwong obedo kede nyutu anyim pa Krisito me poto woko Yerusalemu, ma nonge i Enjili weng, ento pe i Yohana. Alama aryo me twero pa Paapa ma kube ki “me ceng-ceng” i buk pa Daniyeli, obedo “gin ma pe Lubanga mito me poto” ki “bwolo me poto.” Alama aryo eni nyutu “alama pa lec marac” (gin ma pe Lubanga mito me poto) ki “cal pa lec marac” (bwolo me poto).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Tim marac me keto piny cik ma weko Papasi ogero jo ma gicimo ni gin jo me adwogi marac, en lonyo pa Kanisa ki Lwak, kun Kanisa tye kede lubo lonyo man. Kamano, Daniel nyuto lonyo pa Kanisa ki Lwak ma obedo cal pa le pa Papasi, calo bwolo cik ma kelo ocoyo woko. Bibilo nyutu ni woro cal obedo gin ma mono, kede woro cal weng pa lony pa Papasi tye kinyut ne ki Sabat pa cal ne, ma Yohana lwongo “alama pa le,” kede Daniel lwongo “gin ma mono ma timo ocoyo woko.”
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Ki i acel pa gi ne owuoko tung matin, ma omedo madit tutwal, wot bot Poto, ki bot Cam, ki bot Piny maler. Kede omedo madit, nyo otyeko rwate bot lwak pa polo; kede orwiro i piny moko pa lwak, ki suluwe moko, ki ogoyo gi i cing. Ee, oywako dwong i iye keken, nyo orwate ki Rwot me lwak; kede ki i komne rwatte me cawa cawa kikwanyo, kede kabedo pa ot pa iye maler orwiro i piny. Kede lwak ne gikiye botne me bedo ki woko rwatte me cawa cawa, pien gikwalo cik, kede orwiro adaa i piny; ki otimo, ki omer. Daniel 8:9-12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Wabikwereko vesi magi ki ngec mapol i coc mukene, ento ii vesi apar acel, teko ma oketo kene malo i tung Kristo en Ruma ‘pagan’, ka gitemo miyo ne tho i nywol ne, ci lacen gimiyo ne tho i lacar. Vesi eno owaco ni, ‘ki iye’ (Ruma ‘pagan’), ‘“the daily” kikwanyo woko’. Nying lok me Hebru ma kiloko calo ‘kikwanyo woko’ en ‘rum’, ma nyutu ‘keto malo ki yubu malo’. Ruma ‘pagan’ giketo malo ki yubu malo dini me ‘paganism’, ci gitimo keken mano i gin matime con. Man aye omiyo giyaro gi Ruma ‘pagan’.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Lok ma malubo nyutu ni Roma me Papa kimiyo ne “lwak” (teko me cawa), ma obedo ikom “the daily” (Paganism), onyo ma myero ocon “the daily” (Paganism). Man bende obedo adaa me histori, pien papasi otiyo kwede teko me cawa (kata pe obedo ki lwak pa kene), me ocon agoba ma kiketo i tunggi me yilo iye i teko. Teko meno obino ki Roma me Pagan. Teko me cawa ma onongo otiyo kwede kimiyo ne kun “kwer”; pien kwer ma omiyo onongo twero loyo lwak pa rwodi ma kiketo iye i kom i higa 538, en kwer me kube pa Kanisa ki Gamente. Acaki, i lok me coc apar acel, waco pi Roma me Pagan, me cwalo ngec bot lami me kwon ni Roma me Pagan obi bedo i lweny ikom Kiristo, ki ni obi yweyo malo dini me Paganism.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Nyig lok ma bino anyim tito bur pa yubu kanisa ki gamente, ma omiyo papasi otyeko loyo, kede okwanyo woko gengo ma onongo Lòm pa lutela otimo ikom en. Lok me con moko atir tic pa nyig lok aryo meno. “The daily” nyutu romo: Lòm pa lutela; onyo twero ma onongo onyor Kristo; onyo din pa lutela ma Lòm pa lutela omiyo rwom. Ci lacen, i anyim pa cal pa “the daily”, obedo papasi, pien en nyutu bur pa yubu kanisa ki gamente, ma en aye omiyo papasi twero ki lwak me timo tic marac pa en. Kit ma Daniel otimo “the daily” i kare adek, en lapeny ma kelo lagam, ma obedo wir ma iye pa Adventism.
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.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
I lok man, lapeny kilwongo ni, “Kare me nining obed lok me neno?”; lapeny eni penyo pi dwoko ma nyuto kare me bedo, pe pi cawa acel. Lapeny pe penyo ni nino angeo me bityeko lok me neno, ento penyo pi kare pa lok me neno. Lok man pe penyo “Cawa angeo?”, ento penyo “Kare me nining?” Lok me neno eni tye pi twero me rwenyo pa paganizimu, ma kilwongo calo “the daily”, ki paapalizimu, ma kilwongo calo golo cik pa Paapasi ma otiyeko ka ocoyo labongo nyom ki rwodi pa piny. Twero aryo magi, ma acako ki paganizimu ki dok pinyogo gi paapalizimu, gityeko yiko Ka Maleng ki lwak pi kare me “dii abicel”.
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Obedo ma ber me ngeyo ni diyo-piny pa Ka Maleng ma atir, ma ocako i cawa pa Babylon, kendo omedo nyo otyeko i giko pa Jerusalem ma Ruma ma pe yaro Nyasaye otimo i AD 70, ne otime ki twero pa jo ma pe yaro Nyasaye ki acaki me histori dok i agiki. Kamacalo, lamo me jok ma atir, ma obedo mapol, en ma odiyo piny Ka Maleng ma atir kacel ki jo Nyasaye ma atir. Ento Ruma me cwinya en ma odiyo piny Jerusalem me cwinya kacel ki Israel me cwinya.
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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ento diiro ma tye i woko pa tempu weki woko, pe ipimo; pien kicweyo bot jo ma pe Jew. Boma maler gibiro duny piny ki tianggi pi dwe 42. An abiro mi lajeno pa an aryo teko, kede gibiro waco porofeti pi ceng 1,260, kun girwako lat me gunia. Revelation 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Yohana Batisita obedo lanabi ma omedo kare ki kare, ma onongo onyutu alokaloka me cik me kare ki i ot maleng me piny bot ot maleng me polo, labongo pe ongiyo opong weng me tic pa en. Paulo bene obedo lanabi ma omedo kare ki kare, ma onongo onyutu alokaloka me cik me kare ki i Israyel pa kom (lwak) bot Israyel pa Roho. Yerusalem ma onongo kigopogo piny pi dwe 42 obedo Yerusalem pa Roho.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Cawa ma kiwaco kany—‘dwe 42,’ ki ‘ceng 1,260’—gin acel keken; gin tye ka nyutu kare ma kanisa pa Kristo myero obedo i tur pa Rome. Mwaka 1,260 me twero madit pa Papa ocako i A.D. 538, ci ka meno gutum i 1798. I cawa meno jo lweny pa France odonyo i Rome ki gi ojwiko Papa, omiyo obedo ngat me twol, ci otho i piny mapat. Kadi obedo ni papa manyen okwalo macokcok, ento kit pa papa pud pe romo telo ki twero ma con onongo tye kwede.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Paulo oyaro ni i kare me loko ma otime i gin mukato pa Salaba, Yerusalem me Lamo ma ‘tye i malo’ obedo kom ma Lubanga oyerone me keto nyingne iye, ki Yerusalem me piny pe dong obedo Yerusalem ma Bibul oporo cok iye.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Pien Agar man en Got Sinai i Arabiya, ci rwate ki Yerusalem ma tye kombedi, ci tye i lacer kacel ki nyithine. Ento Yerusalem ma i malo ma pe tye i lacer; en Min wa weng. Galatia 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Gin atir man tye ma rwatek me ngeyo maber, kede tic marac me keto Jerusalem ma kikome calo cal pa poropheti pa Baibul, obedo but acel i tim me bwogo ma Jo Jesuit gi ocweyo me balo gin atir ni Pope pa Ruma obedo Antikristo. Lok me tam ma pe atir man cweyo yie i bot Protestant ma ocako woko ki yie atir, ma weko gi nen i bal piny pa jo Yudaya pa Israel me kombedi calo cal pa poropheti. Jerusalem ma kikome ogiko bedo Jerusalem pa Lubanga i cawa pa Lakac.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
Poto Jerusalem pe dong obedo kabedo maleng. Kwer me Lubanga tye iye pien giywayo Kereisto kede gubamone i Musalaba. Cal macol me bal tye iye, kede pe dong bin dok obedo kabedo maleng nyaka obedo opwiro woko ki mac me polo ma pwiro. I kare ma piny man, ma tye ki kwer me richo, opwiro woko ki cal weng me richo, Kereisto bin dok ocung i Got me Olivu. Ka tingo ne obedo iye, obin rweny i aryo, kede obidoko bar madit malal, ma kityubo pi Poto pa Lubanga. Review and Herald, July 30, 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Tiyo pa ribo ma tye i kom Jerusalem ma atir ki Jerusalem me Roho wabicako tito ka waparo Unabii pa Kristo ikom agiki me piny. Kare ma angwen ma Daniel nyuto ‘the daily’ tye i chapta apar acel.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Jolweny bicungo i tung pa en, ki bipogo ot maleng me teko, ki bikwanyo woko misango me cawa ki cawa, ki biketo gin ma pe rwate ma kelo opoto. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Rec man nyutu tic pa Roma ma pe Kricitiano i keto lwak pa Paapa i kom lobo i higa 538. “Tyen” tito twero me lweny pa Roma ma pe Kricitiano, ma ocako konyo lwak pa Paapa kacako ki Clovis, rwot pa Jo-Frank, i higa 496. Rwodi mapol pa Yuroop dong gitiyo me keto lwak pa Paapa ma icako ki Clovis; ento rec man tito gin angwen ma rwodi pa Yuroop (tyen) gicimo pi lwak pa Paapa, ka giogoyo cik kun gicako rwom me lacic ki twero me lobo ki dako me cobo pa Tyre.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Ka gi odong kede twero pa Papa, gi "caco" onyo gibal kabedo madongo me Rome, ma obedo cal me teko pa Rome me jo ma pe yaro Lubanga kacel ki Rome pa Papa. Tic me "caco" ma i coc man kitimo dok dok i mwaka mapol, pien kabedo madongo me Rome kityeko bino i kom kwac me lweny ma pe kato. Rwote me Yurop (the arms) bene "gikwanyo woko the daily." Leb Ebru ma kiketo calo "take away" i coc man pe "rum", calo ma onongo tye i bur aboro. I coc man, lok ma kiketo calo "take away" obedo "sur", ki nyutu ni "kwanyo woko." Lute pa rwote me Yurop gikwanyo woko reeny pa jo ma pe yaro Lubanga ikom cako twero pa Papa i mwaka 508. Eme i mwaka 538, lute meno gitero twero pa Papa i kom rwot pa piny. Eme i Kaunsul me Orleans, i mwaka eno keken, twero pa Papa kiketo cik me Sunday.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Sande calo ceng me yabo obedo gin ma Sister White lwongo ni "sabat me 'idol'", kede rwako jami calo Lubanga obedo tito pa Bibul ma rwate maber pa nyig lok "kwer". I mwaka 538, twero me lweny pa Ruma me jo pe yaro Lubanga oketo kwer ma timo oboke.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
Gin weng ma bi goyo malo ki pak Sabat me cal, ceng ma Lubanga pe omiyo baraka, gi konyo Setaani ki malaika me ne ki teko weng pa twero ma Lubanga omiyo gi, ma gi oloko i tic marac. Kicoyo cwiny-gi ki lamo mapat, ma oyiko wii-gi, pe gi twero neno ni goyo Sande malo obedo tutwal gin ma Kanisa Katoliki ocako keken. Selected Messages, buk 3, pot 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Lok me poro ki lok me mukato gonyo kit me keto ma wa otyeko nyutu kombedi pi rek 31. Ka wa waco ni lok me poro gonyo kit me keto man, wan tye kawaco ni tye lok me poro mapat ma tero lok pi gin mag eni kacel, ento pe wa cayo gi i wic lok kombedi. Tomo ma abic, ma bene en ma agiki, ma Daniel otiyo kwede ‘gin me kare ka kare’, dong nonge i chapta 12.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Kacako ki kare ma gibikwanyo woko cemo me ceng ceng, ki bal me ayela ma gono gibiteto, dong obedo ceng 1,290. Ber en ma odong ka kuro, ki oromo i ceng 1,335. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Poropheti ki lok me con waco ni i mwaka 508, gengo me wot malo pa Paapasi ogiko keken, ka pi cabit ma agiki me gik me kabedo ma ogol yo adek (the Goths) kicweyo woko gi, calo ma Daniel i pot buk abiro nyutu.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Onongo a paro tunge, to, nen, tung matin acel mapat ocako aa i iyegi; ma i anyim ne tung adek me acaki okweyo woko ki i gungu: to, nen, i tung man onongo tye wang macalo wang pa dano, ki lube ma tye ka waco lok madit. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Tung adek ma gityeko kwanyo woko, kityeko yaro gi i tebul aryo ma lamal, kadong ka ma adek i gin adek magi me otur me kabedo pa piny kityeko weno woko ki i citi pa Rome, i mwaka 508, risitansi ikom cako pa twero me papa kityeko kwanyo woko. Keto ma kilwongo iye i ruc 11, onyutu mwaka 30 ma i kin 508 ki 538. En nyutu ni obedo mwaka 30 ma i kare ma yubu me keto dano me kec i ot pa Lubanga otyeko dong.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Leb ma ki yiko macalo "taken away" bende en "sur", ma miti ni "kwanyo woko"; kede i 508, otul ma rwate pi yweyo malo pa teko pa Papa okikwanyo woko ("taken away"). Ki cawa meno, mwaka 1,290 okelo in i 1798, kede mir ma kelo tho pa teko pa Papa. Cawa 1,335 okelo in bot keto cwinya piny me acel, kacel ki acaki pa kare me kuro i agiki maloyo pa mwaka 1843. Rek me coc oketo kica me miyo ber bot gin ma "obino" i 1843. Leb "cometh" miti ni "teto". Cawa me acaki pa 1844 obedo keto cwinya piny me acel, ento cawa me agiki pa 1843 oteto kare me acaki pa 1844. Cawa me agiki pa mwaka mo oteto cawa me acaki pa mwaka ma lubo. Ber ma rwate ki cawa meno kigonyo ne ki lok me con kede porofesi.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Wa bi medo paro wa i kom pat pa "the daily" calo lok atir me tyen i coc ma aa anyim.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
Lok weng ma kimiyo i cawa me 1840 dok i 1844 myero kimiyo bedo ma tek kombedi, pien tye dano mapol ma gityeko rwenyo yore gi. Lok weng myero odonyo i kacanisa weng.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristo owaco ni, “Maber wangeu, pien gineno; ki litu, pien giwinyo. Pien adier, awaco botu ni, janabi mapol ki ngat maleng mapol gi odwaro neno jami ma uneno, ento pe gineno; ki winyo jami ma uwinyo, ento pe giwinyo” [Matayo 13:16, 17]. Maber wange ma oneno jami ma ne gineno i mwaka 1843 ki 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.