Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabriel o bino bot Daniel ka onongo otyeko ngeyo pi mwaka 70 me lub ma kiwaco i lok me poro pa Yeremia, ki lagam ki kwer ma kiketo i Cik pa Mose.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
I hiny acel me rwotone, an Daniel aparo ki buk ma coyo ada pa hiny, ma lok pa Rwot obino bot Jeremia lam, ni obedo ocoke hiny 70 i balo pa Jerusalem. Eyo, Israel weng giweyo cik ni, kun giwoto woko, wek pe gibedo winyo dwon ni; omiyo kwer ocwalo i wi wa, kede lagam ma kigoyo i cik pa Musa latic pa Lubanga, pien wa watimo richo i kom en. En oketo ber i lok mere ma owaco ikom wa, kede ikom jogi ma giyaro wa, kun okelo ikom wa peko maduong; pien i wang polo weng pe gicimo kit ma gicimone i Jerusalem. Macalo ki kicoyo i cik pa Musa, peko weng man obino ikom wa; ento pe watimo kwac wa bot Rwot Lubanga wa, wek wadowoko woko ki richo wa, kede waneno atir ni. Omiyo Rwot ocung ki peko, okelone i wi wa; pien Rwot Lubanga wa obedo atir i tic weng ma otimo; pien pe wawinyo dwone. Daniel 9:2, 11-14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Lok ma Daniel onongo tye ka tiyo kwede, ma gi dwoko ne calo “the oath”, en aye lok acel keken ma Moses onongo tye ka tiyo kwede, ma gi dwoko ne calo “seven times”, i Levitiko 26. Sister White owaco wa ni i pot buk 9, Daniel onongo tye ka yeny me niang kube i kare me mwaka 70 pa Jeremiah ki kare me mwaka 2300. Gabriel onongo kimito ne i pot buk 8 me miyo Daniel niang lamal me nino 2300; ka odwogo i pot buk 9, otyeko tic ne, ci opako Daniel ni obed me cwal lamal aryo gi i cwiny, magi ma obedo kit-lok me pot buk 7, 8 ki 9 bene. Lamal aryo jene obedo kit-lok me “medo ngec” ma kigolo tyen i 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Mwaka 70 pa Jeremiah ki “curse” pa Moses gin cal me “seven times”, kit ma “oath” pa Moses nyuto ne; ento Gabriel obino nyutu pobo iye pa kare pa mwaka 2,300. Ki twero keken me pobo iye maber ka romo ma tye ikom neno (“chazon”) me goyo piny ki neno (“mareh”) me neno ma openo opoko maber. Gabriel ocako ki nyutu ni omiyo Jo‑Yahudi kare me temo pa mwaka 490. Kare eni obedo tutwal calo kare pa mwaka 490 me golo cik ma omiyo ne oweko bedo pa cobo pa mwaka 70.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Lok “determined” ma i verse 24 tye ka nyutu kare ma ocako ki cweyo woko cik ma adek i 457 BC nyaka i golo Setefano ki kidi i 34 AD, ento lok “determined” ma i verse 26 ki 27 tye ka nyutu twero ma kelo balo woko piny me paganism ki papalism.
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 9:26, 27.
Ci bang cabite piero auchiel gi aryo, Mesiya obigoyo woko, ento pe pi en keken; ki jo pa rwot ma obino gibibalo bur ki tem; ki giko ne obedo ki pi ma opong mapol, ci nyo i giko me lweny, opoto kityeko cimo. En obimoko laloc ki jo mapol pi cabit acel; ki i tung me cabit obekelo rwom ki leco ocung woko, ki pi opong mapol me tim marac mapire tek obibalo ne opoto, nyo i giko ma opong woko; ki gin ma kicimo gibiburo i wi gin ma opoto. Danyel 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriel owaco bot Daniel ni, bang’o ka “Mesia” ogoyo woko, “jo pa lati rwot ma obino gine obalo woko ‘poto’ ki ‘hekalu’.” Ruma ma pe gene Lubanga obalo woko “poto ki hekalu” i lweny me gengo poto ma otyeko keken 3½ mwaka, cako ki mwaka 66 dok i 70 AD. Gabriel nyutu ni “agik me lweny” bino “ki pi ma oboto calo oywelo,” ci ni lweny bino bedo “ki gopoto.” Lweny ma otime ikome Yerusalem ki hekalu obedo goyo piny ma otime ki kit jo ma pe gene Lubanga kacel ki Paapasi. Teko me jo ma pe gene Lubanga ma onongo obale Yerusalem i acaki obedo Babulon, ento teko me jo ma pe gene Lubanga ma obale ne bang’o ka “Mesia” okomere i lak kurus obedo Ruma ma pe gene Lubanga. Ento lweny ikome hekalu ki lwak otime ki teko aryo me gopoto, ki ma aryo i gin aryo i Cik pa Lubanga obedo Paapasi.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Twero pa Papa en twero ma kityeko nyutu calo "overflowing scourge"; en aye twero i coc 40 pa Daniel 11, ma "overflows and passes over." Goyo piny Jerusalem ma ocake ki Babilon, ma okwongo ka dongongo ki lwak me "iron" ma owaco lok ma otuk calo ma Moyses onyutu iye i Deuteronomy, dong ogamo ki twero pa Papa. Nyaka i giko me goyo piny, "desolations" ne "determined." I coc 27, Kristo orwate kibalo ki jo mapol pi cabit acel. I wi cabit eno, kit me rwate me lamo pa piny obi kato woko ka Kristo ocako tic pa Jateme Madit i kac me Lamo i polo. Pien jo Yubu pe gikwanyo cik i kare me temo ma kityeko okwanyo pi gi, kac me lamo ki taun dok gubed "desolate."
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Cing en owaco ni, “pi pako piny ki tim marac, obi weko opoto nyaka giko maber; kede gin ma kicimo dong obicoco i bot gin ma opoto.” Ka Jo‑Yahudi otyeko opongo akom me kare me temo gi opong maber, bur ki ot maleng ne onongo myero opoto nyaka giko me lweny. I “giko maber” me tiyo piny i higa 1798, “kicimo” ni Lwak pa Papa obi yudo kop ma kelo tho. Ci bur ki ot maleng onongo myero dwoko i kit me con kede yek odoco, macalo kit ma kityeko nyuto kwede ka Jo‑Yahudi obino woko ki Babilon ma adier i bot cik adek.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Nyaka tyeko pa lweny man, Yerusalem myero oywak ki ti ki twero pa Paapa. Kare me porofeti ma gicweyo kare mapuk-puka iye mwaka 2300 romo ngene maber keken ka dong kiginongo maber kore pa nining me oywak ki ti pa mwaka 70, kikube ki nining me dwogo pa tem ki lwak. Yweko woko nining me yubu woko pa kwer pa Musa obedo yweko woko nining me cok kacel. Nining me mwaka 70 obedo nining me yubu woko. Nining me mwaka 2300 obedo nining me cok kacel. Nining me mwaka 70 obedo nining "chazon" me yubu woko, ento nining me mwaka 2300 obedo nining "mareh" me cok kacel.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Kamano, gin ma Lubanga oketo kacel, kik ngat oyaro gi woko. Mariko 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Neno me porofesi aryo otyeko kete pire kede; kwero acel obedo kwero gin aryo. Gin man nyutu ni, kadi ka Adventism yaro ni gibedo kagwoko porofesi me mwaka 2300, ento gi oweyo luting me tung cen me Adventism, atir calo kit ma gi oweyo “cawa abiro” i 1863. Pe Juu oyaro ni gibedo kagwoko cik pa Lubanga? Pe Isirael me con oyaro ni gitye ka yeny Mesiya? Yaro keken pe tye ki piro, ka pe kigwoko Lok pa Lubanga.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Jo William Miller dok gineno ni 22 October 1844 obedo agiki pa kare me ceng 2300; ento ngec ma gitye kwede ne piny. Pe nyaka lacen pa Great Disappointment ka lum obino i kom gang maleng me polo, kacel ki rwonyo pa Kiristo i Kabedo Maleng Maloyo Weng i kare meno. Pe nyaka lacen pa kare meno, gineno kwena pa malaika ma adek kacel ki cik pa Lubanga.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Rwot onongo ocike me medo ler me porofesi ma rwate ki higa alufu aryo ki mia adek, ci i 1856, onongo oyabo yoo pi ler mukene, ci i higa abiro ma i anyim Adventism onongo ogengo yoo eno. Pe onongo obedo nyaka i bang ceng 11 me September, 2001, Rwot okelle jo tye ka pwenyo porofesi dok i coc pa Hiram Edson, ci ler pa 'kare abiro' dok ocako medo.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Pien Adventism okwero neno kube ma tye i tung porofesi me higa 2300 ki porofesi me higa 2520, obino nongo ngec ikom October 22, 1844 i yo ma kicen ki pe opong.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Ka S. S. Snow otyeko keto atir kare me guro i tung acut, ci kare me Dwe Apar 22, higa 1844, obedo ma atir.
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 9:25–27.
Kamano, ngeyo ci ipoyo maber ni, kobedo ki cako pa cik me dwogo Jerusalem ki yubo ne, nyo okato i kare me bino pa Mesiya, Ladit, obedo cabic 7 ki cabic 62; yoo bino yube doki, ki odi me pach bende, ka i kare me peko. Inyim cabic 62, Mesiya bin giki, ento pe pi kene; ki jo pa ladit ma bino gibigoro pach ki Templu; agiki pa eni bino ki opong pa pi, ki nyo i agiki me lweny, golo nono kicono. En obi gengo cik ki jo mapol pi cabic acel; ki i tung me cabic, obi weko rwom ki minok me lamer opoto; ki pi yabo pa tim marac ma Lubanga pe oyie, obi doko nono, nyo i agiki; ki gin ma kicono obi cwalo piny i bot ma onono. Daniel 9:25-27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Jo Millerite onongo gene nino ceng ma adaa pi crucifixion; ci agiki me kare me higa alufu aryo ki mia adek bene gineno. “Gicweyo woko pa Mesia” “i tung me wik”, ma i kare eno Kristo “oteko kica”, pien Yahudi otyeko opongo kapu gi me kare me tem i wi, calo ma “overspreading of Abominations” oyaro ne, bene gineno. Musalaba obedo alama me yo me kit matime ma tye ma pire tek i ngeyo lok pa “Midnight Cry”.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Kadi bed ki le me ngec ma onongo tye i wic meno ma okelo yaro me teko pa Lubanga ma tek tutwal, ento jo Millerite pe gi otyeko nongo poyo pa wic meno ma ki yarone ki mito pa Daniel me poyo rwom pa neno me lagam aryo. Ceng aboro ma iye Kirisito omoko adaa kica, ogollo i kare aryo; ma lacen Sister White ocango ni ki yaro tic pa Kirisito keken pi mwaka adek ki cel, ci dong ogonyore ki tic pa en ma ki yarone ki ludito pa en. Gi oneno ni lacim me kit gin matime pa Lacar odoko kom me nyutu adaa enino me dwe 22 me Oktober, 1844; ento pe gi oneno ni bende yarone ni en obedo kateng pa kare aryo ma mirwate woko me mwaka adek ki cel, ci kany obedo yaro “kare aboro,” ma Lubanga, ki kom Musa, owejo ni obedo “lweny pa kica pa en.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Kare an bene abi wot macok ki botu, abi yaro botu abicel aryo kare pi richo mewu. Era abi kelo ligangla botu, ma bi dwoko kum me kica na; ka ucengo dok acel iye gang mewu, abi cwalo twot marac botu; ci abi mii wunu i lwete pa lami. Levitiko 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Ka Kiristo oter matek cika kwede jo mapol, en obedo cika ma otyeko bedo ki lweny kwede Yahudi ma pe winyo. “Lweny pa cika ne” ocake i 723 BC, ka jo Asiriya gokawo piny pa rwot ma i tung anyim i captivity, ci pi ceng 1260 me waci pa laco me neno, lamo pa jo ma pe luwo Lubanga ogoyo Israel ma i kom piny i ceng. Goyo man ci ogamo ne ki ceng 1260 me waci pa laco me neno mukene, ma twero pa Papa ogoyo Israel ma i cwiny i ceng.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Cabite ma ikom porofeci ma i iye Kristo okico kica, i tyeko me neno pa higa 2300, bene otyeko nyutu neno pa higa 2520. Jo Millerite gineno tutwal ikom porofeci pa higa 2300 me yubu maber kwena me Midnight Cry, ento gi yero me cayo tung acel pa latiro ma luyiko pa Gabriel i Dul abiro onongo tye me cwalo.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriel ne ocwono Daniel me poko maber (i wii) gin aryo me neno, ma kiwaco nyinggi “matter” ki “vision”; ci ka waci man otyeko gitimo, Sister White omiwa ngec ni mano keken ne obedo peko madwong atir pa Daniel, ka otemo me ngeyo kubo me sabiiti 70 (cal ma nyutu “kare abiro”) ki higa 2300.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Kwanyo pa Adventism pi “seven times” oketo gi i kit ma pe gubedo romo ngeyo ni kare mukwongo me higa 490, ma kicweyo ki higa 2300, onyutu kwac me covenant ma Moses omiyo nying “quarrel of his covenant”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Kigengo gi bene me ngeyo ni kwubo i Musalaba ma otime i wang cabicel otimo mapol maloyo nyutu kare keken; pien en onongo nyutu pire kene wang rweny pa Kiristo ki pe lube pa Israel i kom remo me kit. Gi onongo pe gineno ni remo ma kiwoto piny pi jo mapol i Musalaba, ma onongo tye ka moko kit mamege, bene onongo tye ka moko kit ma kityeko tero i Levitiko 25 ki 26.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Isirael ma con ogamo kica i wanggi, kun gi tero wii me kica ne calo gi waco ni, ‘gik weng ma Lubanga owaco, wa bi timo’; ento pe gi nongo ngec mo ni kica ma Kirisito onongo mi, ne mito ni myero ki cono cik pa En i cwiny. Ter megi me Farisayo ikom cik me kica ogengo gi ki ngeyo kacel ki ogamo kica matir.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Israel me kombedi gityeko nyutu remo pa lacer ma i tung cabit i lok ma kelo opuk maromo pire kene pi Israel me kombedi, calo opuk ma obedo piny i Israel me con ka gikano Mesia ki ginyutu piny ni pe gi rwot mo ento Caesar keken.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Israel ma kombedi gi pe gineno ni rek ma Gabriel owiro bot Daniel pe keken tye kwede nyutu me rwatte, entit tye kwede ywayo ma kikelo i wi joma okwero rwatte meno; pien lok me coc magi nyuto ni Roma ma pe yie (lawi ma myero obino) bi obo woko ot madit ki Cungu pa Lubanga, ki nyuto ni, i gore me lweny (ma ocoyo piny Cungu pa Lubanga ki lwak), "apoto mapol" kimego woko.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
I mukato ma ka Kricito oyuc remo ne me moko kwer ki jo mapol, twero aryo me yubo opoto pa Loma ma pe yaro Lubanga ki Loma me Papa kigoyo nyinggi maber keken. Remo ma oyuc i Kurusi en aye ma Kricito okelo i ot maleng me polo, kadong en cal pa tic ne ma kimiyo iye i neno "mareh" me mwaka 2300. Mukato meno okwongo pire ki mukato pa neno "chazon" me mwaka 2520, calo ma twero aryo me yubo opoto ma bi turo piny ot maleng ki lwak.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Adiera ma kiloko i nino pa Miller calo juwelo, gilumi calo can, ento gin pe opong. I cawa me agiki, ka "Midnight Cry" gicoyo dok piny ki coc keken, juwelo meno giketo gi i bok manyen ma madit maloyo ki "Dano me burashi me piny", ci dong ginolumi maloyo ki apar ikom kit ma onongo gilu mo con. Ginubed tem me lok pa agiki me "Midnight Cry". Juwelo meno kigoyo nyinggi maber ki lakit aryo ma Habakkuk onongo oporobwesigi, macalo tebo. Ka tebo aryo pa "charts" pa pioneer me 1843 ki 1850 giketo gi ikom gin keken, "rek i rek", juwelo pa Miller kigoyo nyinggi maber, ci i tim ma kamano juwelo meno gicoyo calo lok pa agiki me "Midnight Cry".
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Mapol pa ngec ma adier i cal aryo ginyutu porofeci ma otyeko mapwodho 1844, calo keto nying pa “beasts” i Daniel 7 ki 8. Cal me Daniel 2 ki nyutu kany. Lok me mede me ka en Rome onyo Antiochus Epiphanes ma otero viison tye kany. Goyo cwiny ma acel ki kare me tarri pa Habakkuk ki “ten virgins” tye kany. Bino pa laka namba adek tye kany, kede Ka Maleng pa Polo. “The daily” calo lacar pa paganizim tye kany. Kede dong, “Woes” adek pa Islam tye kany. Ka ki cweyo calgi kacel, gin nyutu cal me “medo ngec” ma pocc tye ka Simba me dul pa Yuda oyabo muhuri pa porofeci ma adier.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Kun wa tye ka kelo agiki i paro wa me neno pa pi Ulai, ma calo kit me nyutu pa ngec pa lanabi ma kiyabo woko i cawa me agiki i 1798, ma omede dwogo doko kidi ma rwate iye sanduuku manyen madit loyo i neno ma William Miller oneno i kuto, wa bin dwogo neno lok atir pa jo Miller ma pe ogiko i mukato gi. Ma moko gicweyo gi i kit pa pe ogiko pien cawa me mukato ma jo Miller obedo iye, ma mukene gicweyo pe ogiko kun pe winyo pa jo ma giremo bedo kwede ler ma tye ka donyo anyim pa malaika me adek.
We will continue these things in the next article.
Wa bi mede gin eni i coc ma obino.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
Gin ma Lubanga ocwalo kwedgi ki kwena, gin joo keken; ento kit pa kwena ma gicwalo obedo ngo? Ibi dwoko woko ki ciko meno, onyo ibipoto ciko, pien Lubanga pe openyi pi ngo ma imaro? Lubanga lwongo joo ma bi waco, ma bi lwal gi dwon ma lamal, pe giban. Lubanga oyiko lami lok pa en me timo tic pa en pi cawa man. Joo mogo gidwoko woko ki kwena me kwer pa Kirisito me yubu joo kede balgi, pien pe gicwalo kwena me adwogi ki ngwono weng kede lamal me cwalo lok ma ki mito. Gitye ki rwom mapol; gibedo ma rwom tutwal; giwaco ki yaro ma loyo. Ento kwena ma bitye miyo yot ki kwo, ki kuc i cwinye pa ngat mapol ma gicwiny gi loyo ki gicingo piny, gikwanyo ne woko i moko mo; pien, calo kit keken ma joo ma tye ki twero gicungo cwinye gi kede giketo mito megi i lwak ki lok ma Lubanga owaco, gin bitamo me kwanyo piny cil me lero ki bot joo ma gityeko conyo kede kwayo pi lero ki twero ma miyo ngima. Kirisito o cano weng lok matek, ma lamar, ma poyo, ma gikwaco i kom lamigi calo i kom en keken.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
Kwena pa malaika ma adek pe binongeyo; leco ma biben wotoyo piny weng ki ywec pa iye, jo ma pe gilego woto i ywec pa iye ma tye ka medo, gibin yaro ni obedo leco me mamo. Tic ma nyo bin gitimo, jogi ma gikwanyo adiera gibilwoko pe gitimo, pien pe gene. Wapeny bot in ma igomo leco me adiera, ni i bed woko ki yo pa jo pa Lubanga. Weg leco ma ocwalo ki polo obed orweny botgi ki cing ma puc ki ma bedo kacel. Lubanga oketo cing bot in ma leco man obinoni, pi kit ma itiyo kwede. Jo ma pe giwinyo bin oketogi cing; pien adiera kityeko okelo piny nining gi, ento giywayo karegi ki twero ma gitye kwede. Kwena ma tye ki twero pa Lubanga kityeko cwalo bot jo pa Lubanga; ywec, lalaro, bedo kare pa Kristo, ma opong ki ber ki adiera, kityeko yaro; opongo pa Lubanga i Yesu Kristo kityeko yaro i tung wa ki ber pa neno ki jem, me goyo cwiny jo weng ma cwinya gi pe gicweyo ki yubu. Wan wanongeyo ni Lubanga otimo tic i tung wa. Wan onwongo neno cwinyo dwogo ki bot richo bot bedo kare. Wan onwongo neno geno odoco cako i cwinya pa jo ma cwinya gi oyie. Bino wabed calo jo lapii ma kityeko yweogi, ma giodhi ki yoregi, ka acel keken obedo odwogo me miyo ywec bot Lubanga? Wapire kare wacoko waco ber pa en, ka wapako Lubanga ki cwiny, ki peni, ki dwon. Review and Herald, May 27, 1890.