We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Wa otyeko coc ma cen ki nyig lok ma i Prophets and Kings, ma Dako White oyaro ni Daniel onongo tye ka temo me ngeyo kit me maromo ma nonge iye i ceng 70 me woko piny, calo ma ki waco anyim ki tung Jeremaya, ki bot ceng 2,300, ma i lapii onwongo owinyo wal me polo waco ni myero ceng 2,300 oyube mapwod pe otime yweyo pa cit pa Lubanga.
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
Ki nining mukene, lacer mapol ocwalo i kom gin ma obino i anyim; kede ka agiki pa nining man obito, Daniel owinyo ni, “jo maleng acel tye ka waco,” ki jo maleng mukene owaco bot jo maleng ma tye ka waco ni, “Tutwal adaa ni nining obed?” (Daniel 8:13). Lok ma gicweyo ne ni, “I nino 2,300; eka ot maleng bi yweyo” (cik 14), omiyo cwinyne opoto matek. Ki i cege cwiny, onongo oyeny ngec pa nining. Pe onongo twero nyutu atir kube ma kitye kwede i kom otuk me nino 70, macalo ma Jaramiya owacone, ki nino 2,300 ma i nining owinyo laa pa polo waco ni myero odony tutwal mapwod pe yweyo ot maleng pa Lubanga. Malaika Gabireli omiyo ne yaro manok; ento ka lanen owinyo lok ni, “Nining ... obed pi nino mapol,” oloro piny. “An, Daniel, oguc,” en cone ni, “kede acwere i nino mogo; eka macokcoki, acungo, atimo tic pa rwot; ki apoto i kom nining, ento pe ngat mo oyaro.” (cik 26, 27). Lanen ki Rwodi, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Jo‑Millerite pe gityeko nongo ngec ma opong woko ikom kwena me oboke ma gicwalo. Ka kare ma Leona pa dul Judah onongo otemo me miyo ngec mapol ikom 'seven times', gin gicako bedo i tuk me Laodicea; ci inyim higa 7 gicweyo woko lero pa 'seven times' weng. Pe giboneno rwate ma opong woko me higa 70 ki higa 2300, ma Daniel onongo otemo ki cwiny maber me nongo ngec kwede. Daniel nyutu jo pa Lubanga me kare me agiki.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Yweyo pa piny i sabata ne obedo dul acel i porocik ma kimiyo Israel me con, ma tye ki rito yweyo pa piny i higa 7 mo keken. Porocik en ocako ki yore me higa 7 ma oyaro kare 7. Ocako ki weyo lotic ma kikobo-gi kacel ki dwoko jami pa dano i agiki me yore 7 me higa 7 (higa 49), i coyo ma lwongo ni Jubili. Jo-Yahudi pe giri winyo cike magi me porocik, ci 2 Chronicles onyutu ni higa 70 me labo-gi, ma nabi Jerenia owaco, onyutu ni gimiromo higa 490 me keco con. I higa 490, ka Israel me con obed giri rito cike i porocik calo kit ma kiketo i Leviticus 25, dong obed higa 70 ma piny oyweyo. Higa me Bayibul obedo ceng 360, ci ceng 360 x 7 ("kare 7") obedo ceng 2520.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Higa 70 tye ki kube ma pe yar ki yweyo piny, ma pe yar bene ki “seven times.” Daniel ne tye ka temo me “ngeyo kube” pa “cogo me higa 70,” ki “higa 2300” “mapa anyim lero gang maleng pa Lubanga.” Omio ne tye ka temo me ngeyo kube pa neno “chazon” ki neno “mareh.” Pe twero ngeyo kube man, ka ce pe iketo iye ni yweyo piny i Leviticus 25 ki 26 kacel ki cogo me higa 70 ma Jeremiah owaco kwede. Ka pe igeno ni “seven times” nyutu cawa me porofeti me higa 2520, in i kwanyo kene ki bot bedo jone ma ki tito gi ki Daniel i ceng me agiki. Millerites ogeno ni “seven times” obedo porofeti me cawa, ento Adventism dong pe geno kamano.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Daniel, macalo ki lanabi weng', nyuto jogi pa Lubanga i agiki me lobo, ki waci pa Sister White ikom mito ne me ngeyo rwom ma tye ikin mwaka 70 (“seven times”) ki mwaka 2300, nyuto mito ma jogi pa Lubanga i cawa ma agiki myero obed kwede. Macalo ma kityeko waco i pap me coc ma okwongo, pe tye gin adier ma kinyuto i chart me 1843 ki 1850, ma pe gicungi gi pire tek (kadok-kadok) i coc pa Sister White.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Kidi mamite pa Miller bi miyo can ki dwong apar i Midnight Cry me ceng me agiki, kede mano, kidi mamite meno yaro tem me agiki pi ludito pa Adventism. Kidi mamite meno gin ada ma obedo tyen, ma kiyaro i mesa pa Habakkuk, kede kidi mamite i sanduku ma kiketo i mesa i tung pa ot pa Miller. Tem ma obedo tyen en aye tem me agiki; ento kede nono, twero pa Roho me Unabi bene obedo bute me tem me agiki. Goyo woko ada ma obedo tyen, ma ki timo calo kidi mamite i ndoto pa Miller, obedo kacel golo woko Roho me Unabi.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
Bwola ma agiki pa Setan obedo me kwanyo woko twero pa waco me Lamo pa Lubanga. ‘Ka pe tye vision, jo gubale’ (Proverbs 29:18). Setan obi timo ki latic ma kete, ki yo mapol ki kom jo mapol, me balo yie pa jo pa Lubanga ma odong i waco ma adier. Obi kawo vision mape adier me kelo jo i yoo marac, kadok obi keto kacel ma pe adier ki ma adier, dok obi miyo jo giyabu, ma gubiyero gin weng ma kicako nying ‘vision’ calo kit me fanaticism; ento jo ma atir i cwiny, kun gipimo cakke ma pe adier ki ma adier, gibi dong twero me yero kitgi. Selected Messages, volume 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Kombedi wan tye ka yaro medo me ngec ma otime i histori pa Millerite ki ceng 1798 nyaka 1844; ento wan tye ka nyutu ni, kata obedo ni Millerite obedo atir i yore me keto limgi, ento histori ma gikere iye ocuke gi. Kombedi wan tye i cawa me agiki, kede i yore ma agiki (ma angwen) pa Adventismo. I kare man, Adventismo kityeko gamo-gi keken ki yec me cikke me dul kede kit me wot (vito ma pe atir) kuni dong pe ongiyo ngo adwogi atir ma obedo dyere. Pe ngeyo ngo adwogi atir ene ogengo Adventismo me nongo ngeyo dwong pa adwogi en, kede omiyo cikke ma kiketo dwogo-dok-dwogo me gwoko kede gwedho gin adwogi en bedo pe ki dwong.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Piri wa medo wot anyim i nyutu ma Gabriel omii ikom neno ma oneno i tung Odo Ulai, wa bino cako waco ikom jami mogo ma rwate ki ada mapire tek, kacel ki twero pa Laro me Porofesi. Jogi me kwano ada pa Nyasaye ma kombedi gin waco ni wac matye anyim nyutu ni porofesi me kare ma madit loyo weng i Baibul en mwaka 2300.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
Kite ma jo lupwonye ma gicwalo “lok maber me Twero pa Lubanga” i bino me acel pa Kristo, obedo calo atir kwede kite ma jo ma gicwalo lok ikom bino me aryo pa En obedo kwede. Ka jo lupwonye guwoto ka gucwalo lok, “Kare otyeko; Twero pa Lubanga tye kor,” ento Miller kacel ki jo ma obedo kwede gu cwalo lok ni kare me poropheti ma loyo tutwal kacel ki ma me agiki ma kicwalo i wang i Bayibul tye piny me tyeko, ni bura tye kor, kede ni Twero pa Lubanga ma pe otum obino. Lok me cawa pa jo lupwonye onongo oketo pire i sabiiti 70 pa Daniel 9. Lok ma Miller kacel ki jo ma obedo kwede gumi onongo odek ni nino 2300 pa Daniel 8:14 obito, ma iye sabiiti 70 obedo but me en. Omiyo, lok pa gin acel acel onongo oketo pire i rwate pa but mapatpat me kare acel keken madit me poropheti.
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
Macalo lutic me acaki, William Miller ki jone ma obedo kwede pe gi keken niang woko rwom pa lok ma gi lolo. Bal ma obedo tutwal i kanisa ogengo gi oo i nyutu maber pa kom acel ma lamal i porofesi. Kamano, kadi ka gi cwalo lok ma Lubanga oter botgi me gimi i lobo weng, entit ki miango ma pe maber pa ngec pa en, gi otyeko bedo ki goro cwiny. The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Lok man owaco ni, “Miller ki ludwogone oyabo ni kare me poropheti ma madit loyo ki pa agiki ma ki nyutu i Baibul tye ka rwate me giko,” ki jo tioloji gi waco ni kare me poropheti ma madit loyo ki pa agiki obedo higa 2300. Kadi bene gi waco ni man aye ma Sister White tye ka nyutu i lok man, pien, gi waco ni, en tye ka waco otere ikom kare me higa 2300. Gin pe neno rwom mo ikom higa 70 ki kare me higa 2300. Gin pe neno ler ma Daniel obedo ka temo me ngeyo.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen White obedo Millerite, en con ongeyo lok ma kityeko keto i cat pa pioneer me 1843, kacel ki lok ma kityeko keto i cat pa pioneer me 1850 ma kityeko pabuliso ki F. D. Nichols. Cat me 1850 ma Nichols ocweyo ne, kiciko ne i gang pa Nichols i kare ma James ki Ellen White obedo bedo kwede Nichols. Kare me poropet ma obedo macek loyo weng i Bible, ma kityeko yabo i cat aryo meno weng, pe obedo higa alufu aryo ki mia adek; en aye “cawa abicel aryo,” me Leviticus 26.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Waco ni tyen lok ma con dong obedo nyutu ma ki Lamo me ciko alufu ariyo ki mia adek me mwaka calo kare porofetik ma mabor loyo weng ki ma agiki, obedo miyo coc pa Dera White gubale gi kene. Ka obedo ni onongo gene gin ma abanyut me teologi waco ikom tyen lok man, ento en bino nyutu ngo kun oyiko kaca ma kongo ‘seven times’?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
Atyeko neno ni cal me 1843 onongo otere ki lwak Rwot, kede ni pe myero ocoyo ne; ni lim ma iye onongo obedo calo kit ma En onongo mito; ni lwakne onongo i wi ne, omwoko bal i tung lim mogo, pi pe ngat mo romo neno ne, nyaka lwakne okwanyo woko. Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Jogi ma mito gwoko yore mamegi ki lok me poko romo waco ni, i cal me 1843, Rwot omako lwete i wi bal pa “cawa abicel aryo,” nyaka cawa ma lacen kun odwogo okwanyo lwete. Peko ki lok ma eni en ni, Nyako White onongo nyutu kare ma Rwot okwanyo lwete ikom namba ma i cal; lwete ne okwanyo woko mapwod pe otyeko nonge i dwe 22 me October, 1844, ka cawa matin ki “disappointment” ma acel. I yubu mone ikom gima otime, otyeko nyutu bal ma kiyeyo, ki tye piny keken ni bal onyo en pe obedo “cawa abicel aryo.”
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
Jo ma tye ki geno ma ber, ma gipeko cwinye pien pe ginyutu pingo Rwotgi pe obino, pe gikwalo gi i kec. Ka dok, gimiyo gi tung me wot bot Bibulgi me yenyo cawa me poropheti. Law pa Rwot okwanyo woko ki i gin namba, kendo bal opwoyo maber. Ginyutu ni cawa me poropheti orwate cente i mwaka 1844, kendo ni lwak acel keken ma giyaro kwede me nyuto ni cawa me poropheti ogiko i 1843, opwoyo maber ni gi bi giko i 1844.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Ka Rwot okwanyo cing ne ki i coc me namba, kede ka bal kiyaro piny, ci ginongo ni adwogi acel ma gicwalo me nyuto ni kare me porofesi ogiko i 1843, onyutu kacel ni gibino ogiko i 1844. Kare me porofesi ma onongo gicimo ni obin ogiko i 1843, kiketo gi i chati me 1843, ma en aye chati ma lalar me Millerite 300 gicayo. Kare me porofesi ma kiketo i chati eno ma ogiko i 1843, obedo 2300 mwaka ma i Daniel 8:14, 2520 mwaka ma i Levitiko 26, kede 1335 mwaka ma i Daniel 12. Piny cokcok ka koyo cwiny ma acel otime, Rwot okwanyo cing ne ki i bal, ci Millerite ginongo ni adwogi acel ma onongo gicwalo me nyuto ni agiki me kare me porofesi i 1843, tyeko nyutu maber ni kare magi ogiko i 1844.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
Cal me 1850 kicweyo ne i 1850, ci kicweyo ne me moko i January me 1851. Ellen White ocone ni cal en bene obedo tyekone pa Habakkuk, macalo kit ma en bene ocone pi cal me 1843. Cal me 1850 bene onyuto kare me poropheti ma obedo madier loyo weng, calo 'diyo abicel' me Leviticus 26.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
An neno ni Lubanga nonge i tici me cwalo bot lwak cal ma Omera Nichols ocoyo. An neno ni tye lok me aporo pa cal man i Bibul; ci ka cal man kicweyo pi jo pa Lubanga, ka obedo ma romo pi acel, bene obedo ma romo pi moro mukene; ci ka dano acel mito cal manyen ma kicoyo i rwom ma madit loyo, dano weng mito ne kam acel. Manuscript Releases, volumu 13, pot 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Waco ni lok pa Sister White i kom ada ni Millerites “onyutu ni kare pa poro ma dit loyo kede ma agiki ma Bibul onyuto iye tye ka bino giko” obedo adier, pien gin otime kamano. Waco ni “kare ma dit loyo” pa poro obedo higa 2300 dwogo lagwok pa Sister White i wi kene keken, kacel ki dwogo i kom rekod pa kit ma otime. Geno lok en ma pe adier obedo geno gin ma pe adier, kadong i cawa agiki gin ma yero geno gin ma pe adier timo kamano pien pe gihero adier.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Pe Yesu onongo pe ki loko me Nyasaye oweko wiye pe owinyo peko ki kit mo ma lamal me weko dano pe owinyo peko, wek odonyo i peko me msalaba. Yesu onongo otyeko peko ma lamal, ma maloyo ne tutwal kit ma gin mo keken i gin ma En oyubo twero turo. Ento Nyasaye onongo oyubo dano i cal ki kit pire kene, kede lugoro ma lamal tito ni dano myero oleyo calo En ma oleyo. Gin ma omiyo Kristo oturo peko me msalaba, obedo gin acel i kikome pa En ma En tye kwede, ma dano bende tye kwede.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Keto wang wa i Yesu, Lacako ki Latyeko pa yie wa; ma pi mor ma onongo obedo i anyim ne, onongo okeng calaba, ka ogamo koba, kede dong obedo i tung acuc pa kom pa Lubanga. Hebru 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Yesu ogamo yubu pa mucalaba, pien en tye ki rwom ma kiketo i anyim ne, kede wa bene kicweyo wa i cal pa en, ka acel ki man, wan gin ma rwom omiyo watic. Man obedo but i kit me cweyo wa. Ka kiwoyo wa me paro ni pe tye rwom me ngeyo twolo pa Adventism, wa pe wabedo ki rwom me timo mano keken. Rwom pa Lubanga ma keken, ma Roho Maleng romo coyo i wa me loyo kit pa Laodikea man, obedo her pa adwogi. Her pa adwogi bi itam ki nongo yore kede kit me dul ma yot ma gicweyo pi denyo winyewa ma loro. Ka i kuc wa pa Laodikea pe wamit me ngeyo adwogi pi pire wa keken, wa bi rweny. Kombedi, Adventism tye kany.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Daniel en calo jo pa Lubanga i cawa me agiki, ma tye ka yenyo kun lok me porofesi, me ngeyo kit matek ma tye kube i kom gengo me higa 70 ki porofesi me higa 2300. Yiko porofesi me higa 2300 calo kare me porofesi ma madit loyo ducu ki ma agiki, obedo goyo woko adwogi ma pire tek pa Adwenti, ki i cawa acel, goyo woko twero pa Jwii me Porofesi. Waco ni, cawa ma Millerites ginyutu kare me porofesi ma madit loyo ducu ki ma agiki, en obedo higa 2300, obedo goyo woko rekod me tariko.
“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.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Gabriel obino me miyo Daniel ngec maber ikom neno aryo, “mareh” ki “chazon”, kede opwonyo Daniel ni i cwinya obedo ka weko neno aryo eni obed keken keken, ento nen atir ni gin tye ki rwom i porofesi. Neno omako piny pa rwot mag porofesi me Baibel ma i chapta 7 ki 8; piny pa rwot magi obedo dwoko kede medo pa gin acel acel ma i chapta 2. Lok ma omako bene tye ki lok me polo ma onyutu neno acel calo tiyo ki cing i wi Hekalu pa Lubanga ki jo pa Lubanga, kede neno mukene calo tic me dwoko jo pa Lubanga ki Hekalu pa Lubanga.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Ka Gabriel ocwalo nyutu, ma ikare me agiki obedo cwiny pa kwena ma Millerites ogamo, obedo tye rwate i kin neno aryo, ma jo ma gilubo cik me yabo woko nyutu i cwiny myero gineno. Ripok acel kitero ki nyinge aryo, ma gi weng gi loko gi calo "determined".
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Sabiit 70 gicimo i bot jo pa in ki i dwe ma maler pa in, me giko ketho cik, me tyeko richo, me yubu kuc pi richo, me kelo bedo maleng me kare matwal, me cigo woko lok me neno ki porofeci, ki me lumo mo i En ma Maler Loyo Weng. Mii i ngeno kede i paro ni, kobedo ki kare ma cik obino wot woko me dwogo ki yubo Jerusalem nyaka i Mesiya, Lawi pa Rwot, obedo sabiit 7 ki sabiit 62; yoo obi yub dok, ki otur bende, kadi i cawa matek. Ki lacen me sabiit 62, gubalo kwo pa Mesiya, ento pe pi en keken; ki jo pa lawi pa rwot ma obino, gibalo dwe ki Ka Maler; ki agiki ne obi bedo ki piyi madongo, ki nyaka agiki me lweny, mabalo woko gicimo. En obi moko matek singruok ki jo mapol pi sabiit acel; ki i tung sabiit, obi miyo lewic ki miyo me rwom ocung woko, ki pi yubu me tim me kwarro obi yubo woko, nyaka agiki, ki gin ma gicimo obi cwero i gin ma obal woko. Daniel 9:24-27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Cabite 70 (higa 490) kityeko tero pi jo ki poto maleng. Leb ma kiloko ne calo “determined” nyutu ni “kweyo woko”, kacel leb eni nyutu kare onyo kare me temo pi jo Yahudi ki Yerusalem. En bende nyutu kare me dwoko wiir ma okelo balo Yerusalem ki otwalogi pi higa 70. Higa 490 eno dong kityeko “kweyo woko”, cako ki cik mar adek. Higa 490 ma acel me dwoko wiir okelo lweny adek pa Nebukaduneza, balo Yerusalem otum woko, kacel ki ywayo gi ki otwalogi pi higa 70 pa Isirael atir i Babulon atir.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Cik me acel oketo ranyisi pa agiki pa cwar, kede cako tic me yubu odok Yerusalem. Cik me adek oketo ranyisi pa cako pa higa 2,300. Bino pa malaika me acel oketo ranyisi pa agiki pa cwar pa Israyel me lamal i Babilon me lamal pi higa 1,260, kede oketo ranyisi pa cako pa kare me higa 46, ka Kristo onongo otiyo kwede jo Miller me cyo woko ki icwar kede me yubu ot me lamal.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Lok ma kityeko loko aryo macalo “determined” i verse 26 ki 27 en “charats,” kede ngec pa en ni “kwayo bal i ngat” (to wound) ki “cik ma kiketo” (a decree). Ki nyutu pa lanabi “kiketo” ni papacy obino nongo “bal me tho,” i agiki pa kec me acel. En aye lok acel kene ma Daniel ojwako i chapter 11, verse 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.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
I verse 36, ‘Rwot’ en twero pa Papa. Twero pa Papa myero otim maber nyo i 1798, ka ne oyudo ‘bal ma kelo tho’. Ci ‘kec’ me acel myero ‘otyeko,’ pien ‘kec’ eno ne ‘determined’ (kiciko) ni ‘otim’. I agiki me ‘kec’ me acel i kom lobo me Rwot pa Israel ma i tung i wiye, ma ocako i 723 BC ki otum i 1798, twero pa Papa oyudo ‘bal ma kelo tho’. Lok ‘determined’ nyutu ni ‘wound’.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Kadong aneno wi pa en acel, macalo obedo ogoyone i tho; bal ma kelo thone oyate; piny weng giporo tutwal, giwoto lewi. Revelation 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Kit me porofeti pa Joma pa Miller obedo kicano i teko aryo ma balo piny: ma ocako ki paganism, ci oyabe ki papalism. Gi onongo gineyo ni teko aryo meno gi myero gubed me goyo piny kabedo maleng ki lwak, macalo kit ma kiloko calo i nyutu ‘chazon’ ma i Daniel dirica aboro, lok apar adek.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Eka an owinyo ngat acel ma maleng tye ka waco, ci ngat mukene ma maleng owaco bot ngat en ma onongo tye ka waco ni, “Kare nining obedo oneno me lamo me cawa ki cawa, ki bal ma kelo ogoro, me miyo ot maleng ki lwak me goyo gi piny ki cing?” Daniel 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Tako pa Paapa ma golo piny myero oketo i piny ot ma maleng ki lwak pi higa 1,260.
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.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
I agiki pa kwec ma acel, i mwaka 1798, poropheti oketo cik ni kiketo 'wound' i Upaapa. I Daniel 9, cik meno ki nyute i rek aryo me agiki; ka lok ma ki loko odoco aryo calo 'determined' i gin rek meno rwate ki kwene me 'chazon', entono lok ma ki loko calo 'determined' i rek 24 obedo lok me Leb Ebru mapat, ki rwate ki kwene me 'mareh'. Daniel, me cal pa jogi pa Lubanga me cawa agiki, tye ka temo me ngeyo rwate pa kwene aryo meno, ma Gabriel owaco bot ne ni opokgi i wic.
We will continue this subject in the next article.
Wan bimedo kwede lok man i coc ma anyim.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
Lubanga pe miyo wa lok manyen. Wa myero waco lok mane i 1843 kacel ki 1844 okelo wa woko ki kanisa mapat. Review and Herald, January 19, 1905.