The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Medo pa ngec ma otime ka ki yabo lobo neno pa Ulai River i 1798, okelo yore me temo ma orwate i wiye i kit me 'Midnight Cry' i 1844. 'Midnight Cry' me kare me agiki, ma dong ki yabo kombedi, kityeko yaro ne ki kare meno, kacel bene tye turo ada ma temo acel keken me kare meno, pien lok pa 'Midnight Cry' ma dong ki yabo kombedi obedo dwoko kidi ma rweny pa Miller i kitgi ma con.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
Gin ada ma wan onongo wamako i higa 1841, 1842, 1843, ki 1844, kombedi myero kikwano gi ki kiloro. Lok pa malaika me acel, me aryo, ki me adek, i cawa ma bino, bitye loro ki dwon madit. Miyo lok man obitimo ki bedo matek ki i teko pa Roho. Manuscript Releases, voliyumu 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Kit mapire tek me lok me lanen me Yaro me Odii pa kare wa, obedo tic me Islam i peko ma adek. Peko adek me Islam ginyutu weng i tabil aryo pa Habakkuk. Lok me Yaro me Odii pa cawa me agiki ocako nyutu woko i kwero cwiny ma otime i July 18, 2020, ka kare me kuro pa cawa me agiki obino. Macalo lok me Yaro me Odii i kit ma gutime coni ki jo Millerite, lok pa cawa me agiki doko rwom rwom kacel ki kacel nyaka ocito i kabedo ma ginyutu kwede i Exeter camp meeting. I kabedo meno, nyakogi ma maleng bedo ni gitye ki lube, onyo pe gitye ki ne.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Lok me pire tek pa Isaya ikom jo ma ginyaro ma gicobo jo Yerusalem, nyutu ni lok me neno obedo bot jo mayamo macu pa Efraim calo buk ma ocime ki lacim. I potbuk pa Isaya, tic me loko alama pa Setani i alama pa Lubanga, macalo kit ma kityeko otime i kare pa Adventism, myero giyero ne calo kac pa lacero kac. Tic eno obedo tero ngec pa "the daily" ni en alama pa Kirisito; ento, atir, en aye alama pa Setani. Ka Daniel otiyo ki lok "tamid" calo alama pa timo cal, oyero lok eno pi adwogi me alama, pien lok eno nyutu ni "continual".
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Tye twero adek ma kelo lobo i Armageddon, kede acel ikin twero adek meno obedo dragon (paganism). Dragon ocako lweny pa en ikom Lubanga i polo. En medo lweny meno nyo i agiki pa mwaka alufu acel, ka dong obutho woko.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Ka higa alufu dong otiyeko, gibiywoko Saitani ki i jele pa en, ci obiwoko me bayo duli ma tye i tung angwen me lobo, Gog ki Magog, me coko gi kacel pi lweny; yaregi romo calo yok me nyanja. Ci gidonyo malo i wang lobo, gi giringo kambi pa jo lapii ki ot-ye ma ki hero; ci mac o aa ki bot Lubanga ki i polo, oyaro gi woko. Ci Saitani ma obayo gi, ogwete iye i nyanja me mac ki sufur, kama le marac ki janabi mosi tye, ki gibikengone chieng ki otum nyaka kare kare. Revelation 20:7-10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Nyama me gweng (Twero pa Paapa) ma obedo me aryo i gin twero adek ma kelo piny i Armageddon, ki lanen mape atir (Amerika me kacel) ma obedo me adek i gin twero adek meno, gin aryo o aa i historia i bang historia me Misalaba, ki gin aryo gibibalo i cawa me Dwogo me aryo pa Kiristo.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Gimako lewic, ki kede en lanabi me bwol ma otimo aloka i anyim en, ma kwede ogonyo jo ma otyeko nongo ranyisi pa lewic, ki jo ma orwate cal pa en. Gin aryo man gicwalo gi matye ngima i nam me mac ma tye pur ki sulufa. Revelation 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Ka Daniel oyero nying pa Hibru “continual” calo alama pa lam me jok (Setani), oyero nying ma nyutu ni en aye Setani keken ma kare weng ojemo ki Lubanga. Teko aryo mukene gin gitye keken i lweny pa gi ki Lubanga i kare ma kityeko tito. Yero pa Daniel pa nying “tamid” (continual) ne ki poyo-wii, kede matir.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Ka pud lok pa Isaia me kwer bot jene ma Rwot ocwalo botgi roho me nino matek ki ocobo wangi gi, medo ki dyer 28 ki donyo i dyer 30, ocoyo ni:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Kombedi, wot, coyi ne i tabul i wanggi, ki cocone i buk, pi obed pi kare ma bino anyim, abeda ki abeda: ni jogi obedo jo ma giwor, lutino me boko, lutino ma pe gwinjo cik pa Rwot; ma gicako waco bot jo me neno, “Pe unen”; ki bot lajwoki, “Pe upok wa ki lok ma atir; waci wa ki lok ma rweny, upok wa ki boko. Wunu wot woko i yo, iwire woko ki yo, mi Ngat Maler pa Isirayel ocung woko i anyim wa.” Eracel, Ngat Maler pa Isirayel owaco ni, “Pien unyejo lok man, ki ugeno i kwo me golo dano ki i tim marac ma obale, ki utung iye: omiyo bal man bi obedo bot unu calo yego ma piri pobo piny, ma otumo woko i bur madwong, bwolo ne bi oo kene kacel. En bi i bwolo calo bwolo me agulu pa latic agulu ma obwolore; pe bi kwongo, me ka bino bwolo ne, pe ibinongo gwic matidi bene me kwanyo mac ki i kac, onyo me kwayo pi ki i wir. Pien man, Rwot Lubanga, Ngat Maler pa Isirayel owaco ni, ‘I dwogo ki i kuc ubino gubol; i kidwong’o cwiny ki i geno bi obedo teko pa unu’: ento pe ukeye.”
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
"Table" ma kicoyo, en "tables" me Habakkuk chapta aryo, ma kicweyo ni gi ma gikwano gi otwero "run" ka giyabo lok. "Buk" ma ocoyo "note" pi "table" en Habakkuk. "Table" ma aa ki "buk" me Habakkuk, nyutu tic me tem ma yaro "dano ma gikwalo woko, lutino me bwoc, lutino ma balo winyo cik pa Rwot." "Dano ma gikwalo woko" ma gibalo "winyo", gin jo i Jeremia ma gibalo winyo dwol me "trumpet" pa "watchman".
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
An bene aketo jo me gwoko i wi botu, awaco ni, “Winjuru dwon olut.” Ento gi waco ni, “Pe wabiro winyo.” Yeremia 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Jo ma gicoyo obedo jo ma i gin ma otime ikare pa Aisaia, kacel ki i gin ma otime ikare pa Kiristo ma ne pe giwinyo.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
En owaco: “Dii, inwac bot jo magi ni: Winyo keken, ento pe wun ngene; neno keken, ento pe wun ngeyo. Tim cwiny jo magi obed makwongo; tim wingi gi obed matek; ki loro wanggi; kik gin neno ki wangegi, kik gin winyo ki wingi gi, kik gin ngene ki cwinygi, kik gidwogo, ci gicur.” Yesaya 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Jogi ma gireko pa Isaya ma pe winyo romo "winyo," ento pe gi "winyo," ci yero gi "pe winyo" nyutu ni "pe gi ngeyo." Gin aye lajoo marac pa Daniel, ma bene gin nyiri ma goba pa Matayo, ma pe gi ngeyo "medo ngec" ma kinyutu i "tebulu" ma kicoyo i "buk" pa Habakuk. Ka jogi ma pe winyo pa Isaya bino winyo, gin romo dwogo ki bedo maber, ento cwinygi pire tek, pien pe gi romo ngeyo lok pa "Loro me Odii Ceng." Yesu omedo nyutu me aryo ikom jogi ma pe winyo.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But 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 13:10–17.
Jopuonj gubino, gi owaco bot en ni, "Pingo i waco botgi i loke me gonyo?" En odwoko gi waci ni, "Pien kigi omi wun me ngeyo gik ma ocano pa lwak pa polo, ento botgi pe kigi omi. Pien ngat mo keken ma tye ki gin, bimii ne; kendo obibedo ki mapol; ento ngat ma pe tye ki gin, bikwanyo bot en bene gin ma tye kwede. Omiyo awaco botgi i loke me gonyo; pien ka gi neno, pe gine neno; kendo ka gi winyo, pe gine winyo; pe bende gine ngeyo. Kendo lok pa lanen Isaya opongo i gi, ma waco ni, 'Kun winyo, wun bibiwiny, ento pe binengeyo; kendo ka uneno, wun bibineno, ento pe bibi paro.' Pien cwiny pa jogi ocweyo matek; kendo winye pa gi odoko bar me winyo; kendo wang pa gi gigamo; pi pe obedo ni gibineno kwede wanggi, kendo gibiwinyo kwede winyegi, kendo gibi ngeyo kwede cwinygi, kendo gidwoko cwinye, kadi an abiyeco gi. Ento wang pa wun ogwede, pien gine neno; kendo winye pa wun ogwede, pien gine winyo. Pien adier awaco bot wun ni, lanen mapol ki jo atir gi ohero neno gin ma uneno, ento pe gineno; kendo gi ohero winyo gin ma uwinyo, ento pe giwinyo. Matayo 13:10-17."
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Jo rieko tye ki ngeyo me misteri pa lok me calo, ma en adier ma kinyutu rek ki rek. Jo rieko gin jogwede, pien gi neno ki winyo; kede jo rieko ki jogwede kityeko nyutu gi weng i buku pa Daniel, chapta apar aryo. “Jo rieko” gin jo ma tye ki ngeyo i cwinygi pi med pa rieko, ma kinyutu ki “tebo” ma kicoyo i “buku” pa Habakkuk, kede “jogwede” gin jo ma tye ka kume.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. 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 12:9–13.
En owaco ni, Wot i yore, Daniel; pien lok magi kicungo ki kigedo nyaka kare me agiki. Jo mapol gubiyubu, gubibedo macol, ki gubitemo; ento jo marac gibitimo marac; ki pe ngat mo i jo marac bi ngeyo; ento jo ma ngeyo bi ngeyo. Ki kare ma cero me cawa ka cawa kibyweyo woko, ki ribo ma miyo opoto kiketo iye, dong obedo cawa 1,290. Ogwedhi ngat ma kuro, ki obino nyaka cawa 1,335. Daniel 12:9-13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
Jo Millerite gityeko ngeyo atir ni nino 1335 ocako ka paganism (“the daily”) kikwanyo woko i mwaka 508. Ogwedhi kigamo ni obed bot jo ma kitye ka kuro i 1843. Nyig lok “cometh” i pot buk man nyutu “touches.” Mwaka 1843 oromo 1844 ka otyeko. Ka mwaka 1843 otyeko, “cawa me kuro” pa Habakkuk obino, kacel ki man ogwedhi kimiyo bot jo ma gicuro calo ma kiwaco i “buk” ma nyuto “tables.” “Buk” pa Habakkuk okwaco gi ni myero giguro pi neno.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Daniel nyutu gin matime me 1798 (cawa me agiki), ka bukne ogol loka ki oyabe, kede dong okelo yore adek me tem (oyweyo maler, omiyo obedo bunit, kede oteme). Tic man otyeko agiki ne i nyutu pa gin matime ma ogim me Gumo Abicel. Gin matime ma ogim man obedo alama adek me ada, ma kitye ka nyutu gi ki kimo‑cwiny me acel, ngec me Wayo me Oturo, kacel ki kimo‑cwiny madit. Ogamo me donyo i kimo‑cwiny me acel nyutu yore adek me tem i agiki pa gin matime me 1798 dok i 1844.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Lok pa 1798, ci dong i "Great Disappointment" pa 1844, tye calo lok pa 1989, ci dong i cik me Sande ma obino cok ki cok. Tye ogwede ma kicwalo waci bot jo ma gikuro pi vijon ma ocako turo i disappointment me acel. "Jo ma ngeyo" me Daniel apar aryo, gin "ma kigwede," kacel ki "ma gikuro." Jo marac en gin ma pe gi "winyo" ki cwinya-gi, kacel ki gin ma pe gi "neno." Gin matime weng i dul me Millerite kityeko cweyo ne i rek angwen me coc pa Daniel, kacel ki rek meno bene nyutu lok pa keto muhuri pa 144,000.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Tarik ma pwod ma kityeko nyutu i lok angwen meno, tye i kom angeyo me medo ngec ma kityeko nyutu i ping pa Habakuk, kacel ki medo me ngec ma Yesu otyeko nyutu ka opwonyo ki yore me “rek ki tung rek”. Omi pach i tung pach, me coyo muk me porofeti bot “jo ma loyo i ngec”. “Jo marac” i Daniyeli apar aryo pe giangeyo; ci i 2 Tesalonika, gang aryo, pe giangeyo gi kityeko nyutu calo kwanyo ada, ma kelo gony ma tek. Ada ma jo marac pe gihero, i coc pa Paulo, obedo “the daily”; ci i lok angwen pa Daniyeli, ada me porofeti ma kityeko nyutu nining, obedo “the daily”.
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Yesu owaco bot jopuonj ni gi ogwedi; ka otimo kamano, omoko gi ki joma i buk Isaiah ma giko neno ki winyo, pi gubed gindwoko. Joma ogwedi i Daniel chapta apar aryo gin joma okuro. Vers angwen i Daniel chapta apar aryo, kacel ki tyeko wechego i histori pa Millerites, kacel ki nyutu ma Isaiah otimo i kom dul ma giko winyo ki neno, kacel ki yweyo macalo acel keken ma Krisito otyeko timo ikom dul aryo, weng gi nyutu anyim bot histori ma ocan pa Seven Thunders ma obino i July 18, 2020. Yore me temo ma agiki i histori pa Millerites, ma ocako i Disappointment me acel, kombedi tye ka dwoko ne. Jo moko bi neno, ento jo moko bi kiko neno.
“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.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
Malaika giledo William Miller me niang ni “the daily” obedo cal pa Rumi ma pe gikwongo Lubanga. Sister White omoko diret ni onongo tye kakare i ngec meno. Ngec meno, ma kiketo iye i “tabla” ma kimenshon i “buk” pa Habakkuk, obedo “pi cawa ma bino anyim.” Yweyo cing pa “buk” eno yaro “otino ma golo cik, ma bogo waci.” “Otino” obedo cal pa dul pa agiki; omwaka, “cawa ma bino anyim” i nyig lok pa Isaiah kimako nining calo ninedi me agiki pa kwero me nyutu.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Isaya owaco ni “lutino me bwola” gubino yweyo lok me porofeti ma kinyuto i “mesa” ma kicoyo iye i “buk”, pien gi waco bot joma neno, “Pe u nen”; kede bot lanabi, “Pe u nyutu bot wa lok ma atir, mii wa lok ma lela, u nyutu bot wa bwola.” I mwaka 1863, Adventism me Laodikia ocako yore ma medo medo me tyeko kwac pa lutino me bwola. Tic meno Isaya o nyuto calo yweyo yore macon pa diro pa Millerite, pien gi waco ni, “Iru woko ki yoo, ulok woko ki yoo, mi Lubanga Maleng pa Isirayel okwany woko ki anyim wa.” Yo ma en yoo obedo yore macon pa Jeremia.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Man aye ma Rwot owaco ni, ‘Bed i yoo, kadong nen, kadong peny pi yoo macon, yoo maber tye kwene; kadong wot iye, kadong wun ubi nongo kuc pi cwiny pa wun.’ Ento gin owaco ni, ‘Pe wabi wot iye.’ Yeremia 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
Goyo woko pa “lutino ma goro” i “yore me con” pa Jeremiah, obedo goyo woko pa kwena me “Midnight Cry”, ma ka “kuc” tye me nongo; ma en bende “kuc ki yweyo” ma pe ginenyo i Isaiah; kede en bende yweyo me kwena me “kot me agiki”. Kwena eni obedo kwena me “Midnight Cry” ma kinyutu i gin matime con pa Millerites, kede kicoyo cal ne i “taabol” ma kiketo i “buk”. Goyo woko pa “lutino ma goro” i kwena me “Midnight Cry” kinyutu ki mito gi me “weko Pwod pa Isirayeli okwalo botgi woko”. Neno ma acel pa Ellen White, ma Alpha ki Omega giketo kwede adwong me nyutu agiki, nyutu yor pa jo ma atir, kedo keto cing i “ler” i cako ne, kede nyutu en ngat mane kelo “jo ma tye ki ngec” i agiki me yor.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
Onongo gibedo ki ler maber ma kityeko keto i potgi i acaki pa yo, ma malak owaco bot an ni en ‘dwon me i tung cawa.’ Ler man otyeko lero yo weng, kede omiyo ler pi tyenegi, pi pe gibiro kweco.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
Ka giketo wanggi pire tek i Yesu ma tye i anyimgi, ma olakogi i paco, gin obedo ki gwoko maber. Ento con con, moko odan, ki waco ni paco obedo ma bor tutwal, ki gigeno ni con dong gidentye otyeko donyo iye. Dong Yesu oyeyo cwinygi, ki yaro lwete tung cam ma ler maler; ki lwete ne obino ler ma ogoyo i wi dul pa Advent, gin ogemo, 'Haleluya!' Mukene, i ka pe ki paro maber, gikano ler ma tye i dwogi gi, ka waco ni pe obedo Lubanga ma olakogi bor tutwal man. Ler ma tye i dwogi gi owil woko, ojuko tunggi i otum tum ma opong, gi omokmok, gi pe dong oneno rek ki Yesu, gi ocwoko ki yoo woko, gi oboto piny i lobo mapiny ma otum tum ki marac. Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
En aye lacer me Midnight Cry i acaki ki i agiki. En aye Yesu (En ma Maleng pa Isirael) ma gi mito kiweyo woko i anyimgi. Lacer ma obino ki tung acam pa Yesu ma opong ki rwom, en aye lacer me Midnight Cry, macalo ma ginyuto i "tables" ma gicono iye i "book". "nyithindo me bwola" golo woko ngec me Midnight Cry pa Kristo, ki yoo ma gitye me yaro iye, oketo kec pa Lubanga i wi gi ka gibuto woko ki i yoo. "otogo madit" ma gobo i kare matidi, en aye "otogo" me yweyo kanisa ki gavumenti, ma gibalo woko ka cik me Sande ma bino cokcoki obino. Kec en obino "i kare acel ma macok coki," ki obedo "macalo gobo pa agulu pa lami-yubo agulu ma gobo i cutu-cutu." En aye kec ma rwate ki miyo cal pa Setani me "the daily" wi piny, ki nyutu ne cal pa Kristo.
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 29:16.
Atir, dwogo gin wunu wiye piny, bino kineno calo bugu me lal agulu: pingo myero tic waco bot ngat ma otimo ne, “Pe otima an?” onyo gin ma oyubo waco bot ngat ma oyubo ne, “Pe otye ki ngec?” Isaiah 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“Daily” en ada me porofeti ma cobo kacel lok angwen i Daniel apar aryo, ma nyutu gonyo i kor jo marac ki jo ma tye ki rieko. “Daily” en ada ma gicayo jo ma gi nongo yeko matek i 2 Tesalonika. “Daily” nyutu miti pa “lutino ma waco bwola” me cweyo ni Ngat Maleng pa Isirayeli obi woko ki i yoregi. Kadok, kogi kwanyo ginyutu ki yabo agulu pa jalawo, ki gin ma odong en nyutu kit ma ojol pa nyiri ma pe gicako rwate ma pe tye ki rieko; pien ki gogo ma oyabore me agulu ma odong kany, “pe binongo” “gogo acel me kelo mac ki bot ot me mac, onyo me kelo pi ki i bur.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
Dogi aryo, “mac” ki “pi”, gin cal me nyutu Laloc Maleng, kacel ki liba i lok pa adal abicel. Ka “Midnight Cry” obino oyoto i kare mo keken, calo ma obedo i “camp meeting” pa Exeter i dwe August me 1844, pi “lying children” pe bi twero me nongo liba mo keken (pi onyo mac). Kikwaco gi me “dwogo” inge “disappointment” ma acel, calo Jeremaya, ento pe giyie.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Gineno lok mamegi, an acamo gin; ki lok mamegi obedo bot an yot ki yweyo cwiny na, pien gicoyo an ki nying mamegi, Aii Rwot Lubanga, Rwot pa dul lweny. Pe abedo i dub pa jo yeko, pe anyayo; abedo keken pien lwete i an, pien i opongo an ki coyo cwiny. Pingo peko na odong pe giko, ki rwate na pe twero lego, ma pe mito lego? Ibedo itye bot an weng calo jalok, ki calo pi ma giko? Ento Lubanga owaco calo eni: Ka idwogo, abidwogo in, in ibed anyim an; ka itero woko gima ber ki kom gima pe ber, in obed calo dwo na; bed gi dwogo bot in, ento in pe idwogo botgi. An abimiyo in i tung jogi ogweng me shaba ma kigwoko maber; gibiro lwenyo bot in, ento pe ginyalo loyo in, pien an atye ki in me waro in ki me cobo in woko, owaco Rwot. An abicobo in woko ki lwete pa jo marac, abi waro in woko ki lwete pa jo mager. Yeremia 15:16-21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Yeremia nyutu jo ma odwogo inyim cwiny peko me acaki. Gin en jo ma oketo pinygi i tic me poko 'gin ma wel ki gin marac', me 'bedo i anyim' Rwot kacel ki bedo calo 'dwon pa Rwot'. Gin en jo ma Daniel onyutu i dyer 9, ka giningeyo kitgi ma giyaro piny, ci kun cen gikwayo kwayo ma i Leviticus 26. Gin en jo ma ki nyutu gi ki Daniel, Yeremia ki jogwoko pa Habakkuk, ma gikonye gi 'lutino ma gicwalo lok me bwoc'. 'Ngat Maleng pa Isirael' bene omiyo gi nying 'lutino ma gicwalo lok me bwoc' ka owaco ni, 'i dwogo ki i yweyo cente ginobedo kony mamegi; i mung me cwiny ki i geno obedo teko mamegi: ento pe ugamo'.
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Kidi ma ber-loyo pa Miller en gin adier ma kinyutu i tebul pa Habakkuk, ma bende kinyutu tem me kwena pa “Midnight Cry” ma kelo rwom aryo pa jogi ma woro. Lamal pa yubu ma kityeko yaro i kom kidi ma ber-loyo magi obedo “the daily.” Miller ne tye ki neno ma adier ikom “the daily”; ento neno pa iye ne kigengo ki lok me gin matime ma odak iye, kacel ki kidi ma ber-loyo ma ne oketo gi i tebul i tung cen pa ot pa iye, kombedi gi limo tutwal apar loyo kit ma gi ne gilimo ka Miller me acaki oketo gi i tebul pa iye. Gi kombedi tye i bokisi ma madwong loyo, pien bokisi kombedi pe keken nyutu Bibiliya, calo en ne otimo i kare pa Miller; ento kombedi en nyutu Bibiliya kacel ki Roho me Laporot.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Shahidi aryo man gin aye ma gi yubo lacer me temo i kare me agiki, kede gin aye ma gubedo kac me lweny ma loyo weng i kare me agiki. Miller oneno lweny, pien i kwena pa en gicayo sanduku pa en (Bibul), gi opoko ne. Yohana, ma tye calo “jo-ngwec” i kare me agiki, “obedo i cing ma kigoyo ni Patmos, pi Lok me Nyasaye, kede pi adwogi pa Yesu Kiristo.” Yohana obedo kigi keto i peko pi yie ne i ngec me Bibul kede i coc pa Ellen White.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Wa bino medo poyo ikom ada ma kinyutu i neno pa Odi Ulai, ma kityeko yabo i 1798, i coc ma bino.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
Peke gin mo ma wa myero lwor pi kare ma obino, ka keken ka wa pe waparo yo ma Rwot okwalo wa, ki yubu pa En i gin me con pa wa. Life Sketches, 196.