The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Buk me Daniel ki me Revelation gin buk acel keken, i yore acel calo ka Baibul obedo buk acel keken, ma tye ki Cik macon ki Cik manyen.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
Lok me kit ma otime ikom kwo, tho, ki dwogo i kwo pa Yesu, macalo pa Wod Lubanga, pe twero nyutu maber tutwal labongo ranyisi ma tye i Testamenti ma Odoco. Kristo onyun atir i Testamenti ma Odoco calo atir ma onyun i Testamenti Manyen. En acel ceto ranyisi ikom Jawar ma obino; ento en aryo ceto ranyisi ni Jawar obino calo kit ma Jonabi opon owaco con. Me neno ber pa yo me waro, makwalo me Testamenti ma Odoco myero onege maber tutwal. En ler ma kiworo ma aa ki i Jonabi pa con ma kelo piny kwo pa Kristo ki lok me pwonyo pa Testamenti Manyen atir ki ber. Tije ma tek ma Yesu otimo obedo ranyisi ni iye obedo Lubanga; ento ranyisi ma pire tek loyo ni en Jawar pa lobo weng, kinongo gi i lok me Jonabi me Testamenti ma Odoco ka ki medore kwede lok me kit ma otime i Testamenti Manyen. Yesu owaco bot Jo Yahudi ni, “Yeny Makwalo; pien i iye un paro ni un tye ki kwo ma pe kato, ki gin aye magi ma ceto ranyisi ikom an.” I cawa meno pe tye makwalo mukene makato me Testamenti ma Odoco keken; omiyo cik pa Jawar obedo atir. Spirit of Prophecy, volume 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Adwogi ma tek loyo weng me ngeyo ngat ki ngo ma Kristo obedo, obedo ka lok pa jonabi i Old Testament kicobo gi tyeko pa lok magi i gin matime i New Testament. Kamano keken, kare pa kitap pa Daniel ki pa Revelation.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
I Buk me Nyutu, buk weng pa Bibil ginywongo kacel kede gityeko. Kany tye gin ma opongo buk pa Daniel. Acel tye poropheti; mukene tye nyutu. Acts of the Apostles, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Lok 'complement' miti ni kelo gin bot tyeko maleng. Tyeko pa lok me poro me Old Testament obedo 'twero madit loyo weng' me 'nyutu' ni 'obedo Lubaŋa' pa Kiristo. Nyutu ma tye ki twero madit loyo weng me 'obedo Lubaŋa' pa lok me poro i buk Daniel, en tyeko pa lok meno ma kinyutu i buk Revelation. Lok me poro i Daniel gimedo i buk Revelation, kacel gin kelo gi bot tyeko maleng i cawa me agiki, ka Buk me Revelation pa Yesu Kiristo kiyab ki kwanyo selo woko.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
Apokor obedo buk ma kigoro, ento bene obedo buk ma kiyabo. Ocoyo ikom gin ma lamal ma bitime i cawa me agiki pa lok mukato pa piny man. Kwena pa buk eni tye ma rac; pe gin me aloka, ki pe gin ma pe itwero ngeyo. I iye, kicako bene yor acel pa nyuto macalo i Daniel. Nyuto mogo Lubanga odwoko dok, me nyutu ni myero kikelo gi dwong. Ladit pe odwoko dok gin ma pe tye ki dwong madit. Manuscript Releases, tomo 9, pot 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
I mwaka me adek me lubo Jehoiakim, rwot pa Judah, Nebuchadnezzar, rwot pa Babylon, obino i Jerusalem, oceng Jerusalem. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Lok me acaki i buk pa Daniel tye ki ngec me poropheci mapol, ka kiparo ne maber. Wabicako parowa ki Jehoiakim.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Jehoiakim ne obedo acel i bot rwot adek ma agiki pa Yuda. Kamacalo eni, en tye calo alama pa ngec pa malayika me acel. Wod pa en, Jehoiachin, ma bene gicako nyingne Jeconiah onyo Coniah, ne obedo alama pa ngec pa malayika me aryo. Bang Jehoiachin, Zedekiah ne obino; en obedo agiki i bot rwot adek ma agiki pa Yuda. Zedekiah tye calo alama pa ngec pa malayika me adek. Tye minyutu pa porofeti mapol ma cwalo ni Jehoiakim obedo alama pa ngec pa malayika me acel. Ber tutwal ni wa ngeyo minyutu magi, pien gin magi nyutu maleng ni vasi me acel i chapta me acel pa Daniel tye kwedo ngec pa malayika me acel, kede adwogi eno obedo kit ma golo wa piny, ma miyo wa romo ngeyo chapta me acel calo ngec pa malayika me acel me Reveleshon me apar angwen. Wa bicako i Koroniko me aryo.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
Jo ma onongo ogemo ki tong, en ogologi i Babuloon; kun gin onongo bedo latic pa en kede nyithone nyaka kare ma lobo Peresia ocako loyo; pi tyeko lok pa Rwot ma onongo owaco kede Yeremiya, nyaka piny otyeko yweyo Sabat pa iye: pien i kare ma onongo obedo oputho, onongo yweyo Sabat, pi tyeko mwaka 70. 2 Kroniko 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Lwat i Babilon pi mwaka 70 obedo pi wek piny odok ocako Sabat pa en ma pe ki tyeko ki kit ma cik me Levitiko 25 mito. Mwaka 70 me Sabat oromo mwaka 490; kare man Israel macon onongo ocoyo cik me Levitiko 25. Mwaka 490 me kwanyo cik onongo obedo i anyim me mwaka 70 me lwat. I giko pa mwaka 490, rwot adek gibicweyo i lalo pa Nebukadneza.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
I agiki me mwaka 70 me laco, Lubanga omiyo Cyrus obedo acel i rwode adek ma gin ocoyo cik ni Israel romo dwogo dok yubu Jerusalem. Artaxerxes obedo rwot mar adek, ci ocoyo cik mar adek i mwaka 457 BC. Cik mar adek eni ocako kare me mwaka 2300 ma i Daniel 8:14. I mwaka 1798, agiki mar acel me kec otyeko ogik, buk Daniel kigolo cingi, ci malaika mar acel i malaika adek obino. Malaika mar adek obino i 22 me October, 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Rwot adek ma agiki me Yuda gin weng Nebukadneza olwenyo gi, ci ka kicogo Jehoiakim, higa abicel ocake. Omede anyim nyo kityeko bolo Babilon piny, ki lami lweny madit (Cyrus) ma obolo Babilon piny, ma pe tutwal anyim ne odoko rwot, oyabo cik ma acel i cik adek. Cik me adek ocake lok pa anabi me odiro ki oturo, ma otyeko ki obino pa malak ma adek i malak adek. Kirisito kare weng nyutu ni agiki obedo macalo acaki.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Cako me mwaka 70 otime kun Nebukadneza ogoyo Yerusalem me mukwongo. Giko me mwaka 70 onongo obedo kare ma Babuloon obale. Balo pa Yerusalem ma me agiki ki kom weng oceto i but rwot ma ogiko i tung rwot maromo adek, ma Nebukadneza ogoyogi weng. Balo pa Yerusalem onongo time i tung tung. Rwot maromo adek ma ogiko gin cal porofetik acel, i kit me ni Nebukadneza ogoyogi weng. Ginyuto cal pi cikke adek ma gi weng obedo cal acel keken, macalo lakica adek i agiki me ceng 2300.
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Ka i Ezera cabit 7 tye ka twero noyuto cik. Tye i wel 12–26. I kit ma opong loyo, en olwongo ki Ataserkisesi, rwot me Persia, i mwaka 457 BC. Ento i Ezera 6:14 otito ni ot pa Rwot i Yerusalemu kibedo kiyubo ‘kit ma olubo cik [“decree,” i margin] pa Sairo, ki Dario, ki Ataserkisesi rwot me Persia.’ Rwodi adek man, i gonyo, i moko ber dok, ki i tyeko cik, gityeko cako en ka opong calo profesi mite me moko cing i cako pa myaka 2300. Ka kimako 457 BC, kare ma cik otyekore, calo nino pa cik, gin weng ma profesi oloko i kom wiki abiro me piny acel giyuto ni gubedo ki tyeko timore.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Dul White onyuto ni cik adek onongo myero obed pi opong pa lagam. Otyeko yiko kit ma gin rwate ki keken, ki ka timo mano, onyutu kit pa yore pa leb ikom nyig lok me Ibrani ‘truth.’ Owaco ni cik ma acel ocako, cik ma aryo omoko dok, ki cik ma adek otum ‘lok keken weng me lagam ma ikom wiki 70.’ Nyig lok me Ibrani ‘truth’ kicweyo ne ki rwom me nying coc me acaki, me apar adek, ki me agiki i abet pa Ibrani. Cik ma acel ocako, cik ma aryo omoko dok, ki cik ma agiki otum lagam. Cik adek magi tye kwede alama pa Alfa ki Omega, ki gin otim opong i agiki pa lagam me higa 70 me otongo i Babulon, kadi bene cik ma adek obino lacen tutwal bang higa 70 ogiko. Cik adek magi obedo me medo medo, ki kadi bene gin cik adek, ento pwod gin alama acel me lagam.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Malaika me acel obino i 1798, malaika me ariyo obino i Spring me 1844, kadong malaika me adek obino i dwe me October 22, 1844. Malaika adek meno gin lamat me poropheti acel, ma nyutu Injili ma pe kato pa chapta apar angwen me Buk me Revelation.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
Kwena me acel ki me aryo onongo kimiyo i 1843 ki 1844, ki kombedi wan tye i yaro pa me adek; ento kwena adek weng pud mito yaro. En pire tek kombedi calo con con ni kikobo dok dok bot jo ma tye ka yeny ada. Ki coc ki dwon, wan mito cwalo yaro, ka nyuto rwomgi, ki kit me tic kwede lok pa porofeci ma kelo wa i kwena me lami pa Lubanga me adek. Pe romo bedo kwena me adek ka peke me acel ki me aryo. Kwena man wa mito mi bot piny i coc ma ki goyo, i waco, ka nyuto i rwom pa mukato me porofeci gin ma obedo con ki gin ma bi bedo. Selected Messages, book 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Rwodi Yuda adek ma agiki gibedo alama acel, pien rwot me Babulon ogelo gi weng i yubu i rwom mapat-pat. Rwodi Yuda adek ma agiki, cik adek, ki lacam adek, gin gin adek mapat; ento bene kiketo gi calo alama acel me poropheti.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Rwot adek agiki obedo but i kit lamal pa cako me lamal me cogo me mwaka 70, ci kamano gi bene obedo but i cako ma ranyiso agiki pa cogo me mwaka 70. Cogo ocako ki poko rwot adek i piny i yore ma kato-kato, ci otum ki balo lwak kacel ki kabedo madit pa lwak. Agiki pa lamal nyuto balo lobo Babilon kacel ki kabedo madit pa Babilon, ma bene nyuto obino pa cik adek ma kato-kato. Cako pa lamal me mwaka 2300 cwalo cik adek ma kato-kato, ci ranyiso agiki pa lamal me mwaka 2300, ma obedo ki ngec adek ma kato-kato.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Malaika adek, ki ngec adek pa megikeken, onongo gityeko nyutu gin calo rwot adek ki cikke adek magi ma gicako kamaloyo. Rwot adek ma gicoyo cikke adek pa megikeken, onongo gityeko nyutu gi calo rwot adek ma gicako kamaloyo, ma gin acel acel gimiyo ngec me kwero i kom Nebukadenesa. Ngec adek me kwero onongo gityeko nyutu calo cikke adek; ci cikke adek magi, onongo gityeko nyutu calo ngec adek. Acel ocako poropheti pa higni 70; ci en tyeko ka ocako poropheti pa higni 2300; ci poropheti meno tyeko i obino pa malaika ma adek i 1844. Higni 70 ma piny onongo myero oweko tic pi Sabati ne, pe romo kwanyo woko ki October 22, 1844.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Jehoiakim obedo ranyisi me cik ma acel pa Cyrus, kede bene ngec pa malaika ma acel i Revelation chapta apar angwen. Mede kede man, gin adek ma tye ka coyo — rwodi pa Yudea ma agiki adek, cik adek, kede ngec pa malaika adek — gi miyo ngec mapek pi ranyisi pa Jehoiakim; pien rek me por pa malaika adek kityeko keto ranyisi maber tutwal ki kelo-cwiny. Ngec adek weng tye ki bino ma i rek, ci lacen gi miyo twero ma i rek.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Malak me acel obino i mwaka 1798, ci gi miyo ne twero i ceng 11 me dwe August, 1840, kede moko pa cik me “ceng pi mwaka.”
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
I mwaka 1840, tim mukene ma otimore me nyutu ma onen maber ocako kwayo ngec mapol i piny weng. Mwaka aryo con, Josiah Litch, acel ki lamo madito ma tye kabo lok pa Dwogo pa Kristo tung acel aryo, ocwalo lero pa Revelation 9, kobo nyutu ikom bwolo pa Empaya pa Ottoman. Ki ciko ma ociko, twero man myero ogole piny . . . i ceng 11 me August, 1840, ka kigeno ni twero pa Ottoman i Constantinople obale woko. Kede man, amiito ni, obin oneno ni obedo kamano.
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Malayika ma acel obino kun gamo ni kec pa Lubanga otyeko yabo i higni 1798, ento ngec en obedo iye ki ter pa William Miller ma tye atir, ni nino i lok me poropes pa Baibul nyutu higni. Ter eno otyeko cego atir i nino 11 me August, 1840, ci ngec ma acel oketo i iye twero. Ka poropes me dwogo pa Kricito i higni me Baibul 1843 pe otimir, ma odongo nyim i higni 1844, malayika ma aryo me Yab pa Yohana, gin 14, obino. Ka poropes ma i Spring me 1844 pe otimir, kanisa pa Protestanti ojuko ter pa Miller me “nino pi higni,” ci gubedo nyiri pa Babilon. Piny en, i Summer me 1844, ngec en oketo i iye twero ka o rwate ki ngec me “Midnight Cry.” Ka gin ma ki gamo i ngec me “Midnight Cry” obedo i nino 22 me October, 1844, malayika ma adek obino ki ngec pa en.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Pi pe winyo cik pa Adventisme ma Laodikea i mwaka 1863, jo pa Lubanga kigiyero gi me dwogo cako gin matime me wot-wot pa Israel ma con i cungu. Keto twero pa kwena ma adek obedo ka kuro nyaka September 11, 2001. Keken me kwena adek obino i gin matime, ci ma lacen ki medo-gi twero.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Jehoiakim kede Cyrus nyutu kimiyo twero i malaika ma acel, ento pe bino pa malaika ma acel. Ka cen keken Jehoiakim en obedo rwot ma i acaki i rwodi adek ma agiki me Yuda, kede ka bene en nyutu ngec me malaika ma acel, ento kit me lanabi ma tye iye, ki iye Cyrus keken, nyutu ni gin aryo gin kite me kimiyo twero i malaika ma acel, ento pe kite me bino pa malaika ma acel. Bino me ngec ma i acaki i kit ma otime ie Jehoiakim ne en Manasse, ma en rwot ma i acaki i rwodi 7 ma agiki me Yuda.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Rwodi abiro omede anyim balo ma opong weng ki ma agiki pa Jerusalem. Rwodi abiro ginyutu kit ma otime con ma tye ka med anyim, calo kit ma otime con ma ginyutu aa ki 1798 dok i 1844. Lacar me acel obino i 1798, ki lacar me adek obino i nino 22 me dwe Okitoba, 1844. Kit ma otime con aa ki 1798 dok i 1844, en kit ma otime con pa lacar me acel ki pa lacar me aryo. Kit ma otime con pa lacar me adek ocako i 1844. Ka Sister White tyeko nyutu alama me dundu abiro ma i Revelation chapta me apar, owaco ni dundu abiro ginyutu kit ma otime con pa lacar me acel ki pa lacar me aryo, ento pe pa lacar me adek.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ler ma pire tek ma kimiyo Yohana, ma kinyutu iye i dwon polo abicel aryo, obedo nyutu maber pa gin ma bino time iye wach pa malaika acel ki aryo.” The Seventh-day Adventist Bible Commentary, volyum 7, pot 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Cuk me nyol abic aryo i Apokalipisi dul apar, gineno cwiny i cuk me miyo teko pa malaika ma acel i nino 11 dwe 8, 1840, dok i ‘Great Disappointment’ i nino 22 dwe 10, 1844; ento, piny kacel, omako cuk weng pa malaika ma acel ki ma aryo. Tic me wil me nyol abic aryo en ni, gin nyuto kare me 1798 dok i nino 22 dwe 10, 1844. Cuk me bino pa malaika ma acel, ka acaki ki 1798 dok i ‘Great Disappointment’, en aye cuk pa malaika ma acel ki ma aryo; ki i porofesi, ginyuto calo nyol abic aryo. Nyol abic aryo bene kicoyo gi cal pa rwot abic aryo ma ogiko me Yuda. Rwot adek ma ogiko magi pe keken gyaro keken rwot ma bino i rek; ento kacel gi tye cal acel ma oyube ki ma acaki, ma i tung’ kany, ki magiki.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
I twar pa malaika adek, kwena ma acel onwongo teko i August 11, 1840, ki Jehoiakim ki Cyrus, gin aryo, onongo gityeko bedo cal pa gino meno.
We will continue to identify these most important truths in the next article.
Wabi mede nyutu ada mag eni ma pire tek i coc ma anyim.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
Myero ngat weng ma tye ka kwano ogwoko bedo ma atir ki pwod tek. Myero cwinya weng odiro bot dwol pa Lubanga ma ki nyutu, ki woro madwong. Ler ki ngwono bimiyo bot jo ma winjo dwol pa Lubanga ka man. Gibaneno gin ma pire tek ki ii cik pa en. Lok atir madwong ma otyeko bedo piny, pe gicako gi, pe gineno, ki cawa me Pentecost, gubi rweny ki bot dwol pa Lubanga i pwod mamegi me agiki. Bot jo ma mero Lubanga ki atir, Laro Maleng binyutu lok atir ma kinwilo woko ki icwinya, kadi binyutu bende lok atir ma manyen tutwal. Jo ma gimeno ringo ki gicamo remo pa Wod pa Lubanga gibikelo ki ii buk me Daniel ki buk me Nyutu lok atir ma Laro Maleng omiyo cwiny iye. Gibicako miyo twero ma pe giyalo loro cako tic. Leb pa lutino gibiyabo me tongo dini ma kicoko gi ki icwinya pa dano. Rwot oyer gin me piny ma pe tye ki ngec me nywaro jo me ngec, ki gin me piny ma pe tye ki twero me nywaro jo ma tye ki twero adwong.
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
Bibiliya pe myero kelo i sukulu wa me bedo i tung i pe ki geno. Bibiliya myero obed piny me kwo me ngec, kede obed gin me iye kwo me ngec keken. En adwong ni wa ngeyo lok pa Lubanga ma tye kede kwo mapol loyo con, ento dong tye mapol me pwon. Myero kitiyo kwede calo lok pa Lubanga ma tye kede kwo, ki kimaro ne calo ma acel, ki agiki, ki ma maber loyo weng i gin weng. Dong kanyen binen medo me cwinya ma adwogi. Jo kwano bin bedo ki kit pa dini ma rwom maber, pien gipamo ringo ki remo pa Wod Lubanga. Ento ka pe kigwoko kede kilerene, rwom pa cwinya bi poto. Bed i yore me lacer. Pwon Bibiliya. Jogi ma tito Lubanga ki adwogi bi rwate. En ma pe weko tic me adwogi mo keken bedo labongo rwate, obi miyo wi i tic weng me adwogi ki lamal, ki alama ma pire tek pa hera ne ki yaro ne. Review and Herald, August 17, 1897.