The parable of the ten virgins illustrates the experience of the Adventist people.
Pim pa nyako apar ma pe gine ki lacoo nyutu kit ma jo Adventist gubedo kwede.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Adventist pa Millerite gitimo pinyen atir atir.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Lok me kare pa wot pa malaika ma acel nyutu wot pa malaika ma adek, kede gin ma pire tek i lok me rweny en ni ka bikira tye ki moo, ma en lok pa kot me agiki.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
Piny tye ka bedo i tim marac, i bwola, ki i lok ma pe atir, i loro pa tho pire kene—kwec, kwec. Gin mene tye ki cwer me cwiny me cego gi woko? Dwol mene romo donyo botgi? Cwinya kicwalo anyim i kare ma gibimiyo alama, “Nennu, laco me nyomo obino; wut i woko me medo ki en.” Ento gin mukene giluwo kare me nongo mit me opongo lambu gi, ki i kare ma otyeko weng gibinongo ni kit ngat, ma mit tye ka ranyiso ne, pe romo cwalone bot ngat mukene. Mit eno en kwer pa Kristo. En ranyiso kit ngat, ki kit ngat pe romo cwalone. Dano mo pe twero nongo ne pi ngat mukene. Ngat acel acel myero nongo pi pire kene kit ngat ma kiyiko woko ki lup weng pa lapok pi. Bible Echo, May 4, 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
“Moo” ma i lok me cal nyutu “kica,” ki bende nyutu “bedo ma atir pa Kristo.” Jo ma chamo Lok pa Lubanga kende gi yubo kica ma maler.
Sanctify them through thy truth: thy word is truth. John 17:17.
Mi gi bed maleng ki adiera me In: lok me In en adiera. Yohana 17:17.
The “oil” is also the messages of God’s Spirit.
“Moo” bene obedo lok pa Roho pa Lubanga.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.
Wa cayo pak pa Lubanga ka wa pe yaro lok ma en ocwalo wa. En aye ni, wa cayo yinyin me bul ma en mito yuto iye i cwiny wa, pi wa cwalone bot joma ma tye i otum. Review and Herald, July 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“Moo” obedo ngec me Lok pa Lubanga ma kelo bedo ma yubu maleng me ber bedo pa Kiristo. I lok me ranyisi pa nyako maleng apar, ma bende obedo lok me lanen pa Habakuku i chapta aryo, ngec me Kwac me Cawa Abicel pa Otum, ma en aye ngec me ber bedo pa Kiristo, calo kityeko nyutu ne ki ngec pa Jones ki Waggoner i kobo cik me 1888.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
I kica pa Rwot ma dit, ocwalo kwena ma ber tutwal bot jo pa En ki kom Ludito Waggoner ki Jones. Kwena man onongo me cweyo maber loyo i wang piny ducu Lakwony ma kiweyo malo, en laram pi keca pa piny ducu weng. Oyar ni poko pa dano me bedo maleng tye pi yie i Lami ma twero; okwayo jo me oywako bedo maleng pa Kiristo, ma kiyaro i timo cik pa Lubanga weng. Jo mapol kityeko weko neno Yesu. Gin mito ni myero wanggi odwii bot bedo pa En ma pa Lubanga, ber pa En, ki herone ma pe lokore pi dul pa dano. Twero weng kityeko miyo i lwete pa En, pi omiyo jo miero ma ber madit, kun omiyo miero ma pe rwate—bedo maleng pa En kene—bot dano ma pe tye ki kony. Man en kwena ma Lubanga ocimo cik ni omi i piny ducu. En kwena pa malakwang ma adek, ma myero ki waco ki dwon madit, ci ki kwede yubo piny pa Lamo pa En i rwom madit. Testimonies to Ministers, 91.
The message is the message of the latter rain.
Lok obedo lok pa kot me agiki.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Ka malaika madwong’ oburo piny i 11 September, 2001, kot me agiki ocako boto tipino tipino, kede, calo ma ki nyuto ne i loc me poro me nyeke apar kede i Kitabu pa Habakkuk chapta aryo, histori pa Millerites ocako dwogo. En dong i kare eno ni jo pa Lubanga me kare me agiki onyeo kitabu ma nonge i lwete pa malaika; kacel ki timo mano, ki nyutu gi dwogo i yo macon pa Jeremiah, ci gi obedo jo me wang kom ma myero gigoyo opuk me ciko. Opuk me ciko en aye lok pa Laodicea ma Isaia onyuto calo kwego madwong’.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Kwanyi matek, pe ituk; yaro dwoni macalo opuk, nyutu jo pa an pikgi, ki ot pa Jakobo balgi. Yesaya 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Tic me dwogo yik pa malayika me acel ki me adek cako i 'kare me agiki'. I kare meno tye 'medo me ngec' ma bitemo dul pa jo ma tye bedo i kare meno; ento keken ka ngec otyeko cwalo calo 'kwena ma kiketo i cik'. Ci kwena ma kiketo i cik kimedo teko, ki medo tekone ki nyutu kwede obur piny pa malayika. Obur piny pa malayika onyutu 'poko wac' pa Habakuku, ki yub aryo cako nyutu kwena pa koth me agiki ma obedo ma adier onyo ma me bul. Jo ma tye ki geno adier ci bedo lati pa Lubanga, ma cako pito agwara me ciko.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Wac me trompeta ma atir tye ikom can ma kinyuto i tebulu aryo pa Habakuku. En aye ciko bot Laodikea, kacel ki ciko ma nyutu richo pa jo pa Lubanga. Debati medore malo nyaka ikare me cwinya piny ma acel, ka dul acel odok “lwak me jo yubu,” kacel ki latic me gwoko ma atir ki lwongo wek gubed dok i cwiny mac pa wac ma gi nyuto con mapwod pe obedo cwinya piny. Ka latic me gwoko odok, gi ngeyo ni gin tye iye “cawa me kuro,” ki ni wac ma ki paro ni opoto, ento adier bi tumo opong, ento i rwom pa Lubanga. Wac en otyeko yubore i kare manok (ento pud keken obedo kare), kacel ka wac obu bino kityeko nyuto ne calo wac pa “the Midnight Cry,” ma en medo pa wac ma ocake kityeko kimiyo twero ka malaika oboro piny.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Ka ngec obino, ribo bot gin ma ogamo bedo i kit me lagwoko ka Malaika oboro piny, ki gin ma pe gigamo, otyeko tutwal. Ribo meno nyutu kare ma ki goyo muhuri i wi jo 144,000, mapat ki ywayo pa Kot me agiki labongo “pimo” ma kityeko keto i wi Kot me agiki ma ocake ka Malaika oboro piny.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Lok mukato pa jo Miller obedo calo nyutu pa kot me agiki i cawa me keto cal pa 144,000. I lok meno, dwoko lok pa Habakkuk ocweyo iye i leb pa kot me agiki ma atir ki ma pe atir. Paulo yero dul acel macalo gin ma tye ki hera pa atir, ki dul mukene macalo gin ma ginywako balo ma tek, pien pe gitye ki hera pa atir, kacel ki pien gigeno lok ma pe atir.
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Wot pa Millerite nyutu medo me adiera ma tye ka medo i ngec ki i twero, ki ‘cawa me agiki’ nyaka i cwalo mapol pa Roho Maleng i ‘Kwac me Otum’. Wot pa Millerite onyutu alama me yo mapat-pat ma rwate-gi, macalo ‘cawa me agiki’, ‘keto kwena i kite me cik’ ma kinyutu ne ki ‘medo me ngec’, ‘medo twero pa kwena’ ma kiketo alama kwede malaika ma owuo piny, ‘kwongo cwiny me acel’ ma kicano ‘parabol pa nyeke apar’, cwalo mapol pa Roho Maleng ma kinyutu calo ‘Kwac me Otum’, to con ‘kwongo cwiny me aryo’ ma me agiki, kun ‘wang-od me kare’ acel ‘kityeko loro’, to ‘wang-od me kare’ mukene ‘kityeko yabo’.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
Lubanga omiyo kwena me Revelation 14 kabedo gi i rek me porofeti, ki tic gi pe onego ogiko nyaka nityeko lok me kare pa piny man. Kwena me malak ma acel ki ma aryo pud tye atir pi cawa man, ki onego gitye ka pire tek ki kwede ma bino. Malak ma adek owaco ciko ne kwede dwol madwong. ‘Kun gin magi otyeko,’ Yohana owaco ni, ‘An oneno malak mukene obur ki polo, tye ki teko madwong, ki piny obedo lacer ki dwong ne.’ I lacer man, lam pa kwena adek weng ogamo kacel. The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Movimenti me Millerite, ma tye calo cal me movimenti pa 144,000, otwere i poropheti me mwaka 2,300 ki me mwaka 2,520 ma i Daniel chapta 8, veso 13 ki 14. "Cawa me agiki" obino ka giko "cawa abiro" me kwoŋ pa Lubanga i kom lwak pa Isirael ma i bor. Tero i yo me cik me lok pa Miller i 1831, obino lacen me mwaka 220 ki cweyo Bibilo me King James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
"Mr. Miller, macalo jo i lobo mukene ma cwinygi onongo odiyone ki kwena man, i acaki oparo ni obino me tyeko tic ma kicwalo ne ki coyo kacel ki yabo i gazet me lwak ki i pamfuleto. I acaki, en oyabo lok pa en i Vermont Telegraph, coc me Baptist, ma ki pirinto i Brandon, Vt. Man otime i higa 1831." John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Muvimenti me "kare me agiki" pa malaika ma adek, obino i mwaka 1989, i tyeko pa mwaka 126 ma ocako ki "rebeliyon" i mwaka 1863. "126" obedo alama pa "cawa abicaryo". Muvimenti aryo weng ocake ki tyeko pa "cawa abicaryo".
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Lok pa wot pa malayika ma adek kitero iye cik i 1996, ki cweyo coc me rwom mapol ma kinyinge ‘The Time of the End’, ma ki piro i magazini ma kinyinge ‘Our Firm Foundation’. Coc ma kinyinge ‘The Time of the End’ ki piro ka otyeko kare me mwaka 220 paco ‘Declaration of Independence’ i 1776. Lok pa wot aryo kitero iye cik ka otyeko kare me mwaka 220 paco kit mukato ma rwate diret kwede lok ma odonyo i agiki me mwaka 220.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Namba "two hundred and twenty" nyutu rwate (kine) ikom "seven times" me keken pa Lubanga i kom piny pa rwot Yuda ma i tung piny ma ocako i 677 BC, ki cako pa mwaka 2300 me Daniel, bab aboro, dyer apar angwen, i 457 BC. Namba "two hundred and twenty" oketo unabi aryo kacel, ki unabi aryo ginyutu kacel i dyer ma gicweyo gang pa Adventism, ma obedo Daniel, bab aboro, dyer apar adek ki apar angwen. I dyer meno Kristo onyuto piri i unabi calo "that certain saint", ma obedo loko ma kigolo ki leb Ebru "Palmoni", ma tung calo "Wonderful Numberer".
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Wonderful Numberer o cako nyutu kine me neno aryo ma nyutu rek aryo me lamal, i pum aryo keken, ma Sister White onongo nyutu gi calo lati me dyere madwong pa Adventism. Kare me acaki orwate ki ranyisi me higa 220 nyaka kare ma gityeko pong gi i 1844. Habakkuk chapta aryo opongo ki pum apar aryo; ki kamano, ki lok mukene pa Wonderful Numberer, kityeko keto alama pa namba “220”, pien pum eno nyutu kit madwong pa Nino me Pwotho Kwer ma antitypical ma ocako i kare eno.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ento Rwot obedo i ot pa ne ma maleng: lobo weng obed otul i anyim ne. Habakkuk 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Kare me luny aryo ma nyutu tung me iye me Adventism, ma Lami ceke ma lamal omiyo gicako gi i rwate, kigubo gi kacel ki higa 220; kede Yesu (Lami ceke ma lamal), ma con con gonyo agiki me gin kwede acaki me gin, ocobo agiki gi i dwe me October 22, 1844, ki ceke 220.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Tic pa lalar me acel, calo kwede tic pa lalar me adek, ocako i “cawa me agiki” (1798 ki 1989, keken-gi), i ka ma “cawa abiro” me Levitiko 26 kityeko nyutu. Alama me anyim i gin matime aryo weng tye i tyeko me cawa 220, ma bende obedo kit pa poropet pa “cawa abiro”, pien yore me cako pa neno aryo (chazon ki mareh) ginyuto cawa 220 ma bolo gi i kacel.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Yubo me King James Bible i 1611, keto i kit ma tye ki cik pa lok pa Miller, calo kit ma ki cwalo iye i gazet Vermont Telegraph, yubo me Declaration of Independence, ki cwalo “The Time of the End” i magazin “Our Firm Foundation,” gin weng gin pablikacen. Cako ki giko pa kare aryo me mwaka 220 obedo pablikacen me bedo alama me istori. Namba “220” obedo alama me kube porofetik, ki pablikacen man angwen kityeko rwate pien gin pablikacen, kacel ki lok ma ki yaro calo “medo ngec” i istori pa gi kendikendi.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Bibul ma kityeko yubu i 1611 nyutu cwalo Lok me Ber ki koti i polo bot jo piny weng. Lok me Miller kityeko tero ne i kit me poropheci me kare, ki cal aryo ma maleng pa Habakkuk omiyo bedo yot me ngeyo ni lok me Miller kicoyo ne ki rek me historia. “Vermont” nyutu “got ma gwen”, ki ki cwalo cwiny “gwen” obedo alama me yie.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
Kacoo man omiyo an twero me anyim. Twol gilini otime calo alama pa geno i wi na, ki ber ki yot me geno i Lubanga ocake lero i cwiny na. Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Lok pa Miller kityeko keto ne i cing ki kityeko waco ne aa ki kanisa ma tye ki geno, pien “got” i cawa me agiki obedo “kanisa”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
I kare me agiki obedo ni, got me ot pa Rwot bi kete tek i wi got, ci bi malo maloyo got; ci kabila weng gibilor bot en. Jo mapol gibiwot ci gibiwaco ni, “Bin, wot wa malo i got pa Rwot, i ot pa Lubanga pa Yakobo; en obimiyo wa ngeyo i yore pa en, ci wabiwot i yo pa en; pien cik bi aa ki Ziyon, ci lok pa Rwot bi aa ki Yerusalemu.” Yesaya 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Lok me temo mamego iye cik pa Miller o aa ki bot kanisa ma tye ki yie, ci gazet ma ki yaro ne "The Telegraph" bene nyutu lok ma oa ki polo calo King James Bible; pien lok "telegraph", ma kimego ki lok aryo pa Greek, tiyo ni lok ma oa ki bor. Lok me acaki (tele) tiyo ni "ma bor onyo ma piny macokcok," ci lok me aryo (grapho), "coyo onyo keto i rekod." Ka gicake dok acel, gin tiyo ni "coyo onyo cwalo lok ki bor." I 1611, Lubanga, kede yore me cweyo King James Bible, ocwalo lok pa En ki polo, ci i agiki me mwaka 220, lok pa Miller, calo ma mego iye cik me acel i 1831 i gazet Vermont Telegraph, bene ocwalo lok pa Lubanga ki polo. Lok meno en "medo pa ngec" ma kinyabo i "cawa pa agiki" i 1798, ma nono okelo kit me temo me gungu adek pi dul pa kare meno. Riyo pa kare meno oyaro calo riyo pa Future for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Kwena me Tyen Pire Kene i mwaka 1776 nyutu cako pa le pa piny ma i Buk me Revelation chapta apar adek. En bene nyutu cako pa United States of America, ki i kit man nyutu gengo pa tyen pire kene i agiki pa United States of America. Ngec me Future for America (kaka nying en nyutu), nyutu agiki ma kiketo cal i cako ka kicwalo Kwena me Tyen Pire Kene. Herye mia aryo ki apar aryo lacen, i mwaka 1996, tic pa Lubanga ma otyeko cweyo magazini 'The Time of the End' oromo rwom me cik ma con kityeko miyo nying 'Future for America'. I mwaka en, magazini 'The Time of the End', ma kiketo ki coc ma dong kicwalo i pot-buk ma ki waco nying 'Our Firm Foundation', kicwalo.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Nying me tic 'Future for America' tito lok ikom gin matime pa 'Declaration of Independence', pien nyutu meno oyaro acaki pa Cwat me Lobo ma Kigamo pa Amerika, kede Yesu kare ducu nyutu agiki ki acaki. Wiyi me buk en aye 'The Time of the End'; en tito boti 'caa me agiki' me 1989, kede bende agiki pa cawa me kica, ka Mikael ochung. Ngec ma ki cweyo maber i buk (Daniel 11:40–45) kiyabo gi ka 'Soviet Union' owil piny i 1989 ('caa me agiki'), kede gicoc ma kiyabo nyutu rwom me gin matime ma cwalo anyim ki 1989 macok cing i coc acel me kagwok apar aryo, katic ni en aye Mikael ma ochung, kede loro pa cawa me kica pa dano.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Ki cako ki goyo buk me Declaration of Independence i 1776 nyaka ki goyo magazini The Time of the End, rom ki higni 220, ki cako ki agiki gi yubo gin porofeti acel keken. Buk The Time of the End gityeko cweyo ne ki tung me buk mapat-pat, ma con onongo gityeko goyo con calo coc i pot buk Our Firm Foundation, ci nyutu adwogi me porofeti ni ka pe itye labongo cing ki adwogi me twolo piny me yubu pa Millerite (ma en "our firm foundation"), pe twero ngeyo "medo ngec" i "cawa me agiki" i 1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Cal me yoo ma kimaro calo ‘Cawa me Agiki’, ki cal me yoo ma kimaro ‘kiketo i cik’ me ngec, i gin lok pa cawa ma oromo pire kene me wot pa malaika acel ki pa malaika adek, gi aryo tye kwede gin me laporot pa ‘cawa 7’ me Levitiko 26. Cal me yoo ma mede i gin lok pa cawa ma oromo pire kene en obedo ‘medo tego’ me ngec, ma kicimo ki oburo piny pa malaika me Nyutu por 10, i August 11, 1840, onyo pa malaika me Nyutu por 18, i September 11, 2001. Tyeko pango pa ‘woe’ me aryo me Nyutu por 9 okelo piny malaika me Nyutu por 10, ki tyeko pango pa ‘woe’ me adek me Nyutu por 10 okelo piny malaika me Nyutu por 18.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
I gin lok ma rwatere, kud me agiki ocako "sprinkle" i kare ma malaika ocito piny. I kare meno, ngec "omake rwom" ki moko atir pa gin ma kigamo con. Pi Millerites, man obedo giko twero ma dwong pa Ottoman, i pongo pa poropesia me kare pa Islam pa Gire aryo, i Revelation 9:15. Pi dul pa 144,000, man obedo "kwec pa kite me lobo," poropesia pa Islam pa Gire adek, ma tye i kare pa opiri abiro i Revelation 10:7, ma opongo ka ot madit pa New York City kiketo piny.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Alama madit me yoo i rek ma rwate keken tye ki rwate maber-oyot bot tic pa Opimo Namba Maruc, ma keta alama pa Iye i rwate pa neno aryo ma nyutu higa 2300 ki higa 2520. Ogwok me porofesi, ma ki cwalo gi malo i kare ma malaika obito piny, okwoo lakor me ciko ma tye ki kwena bot Laodicea, kwena ma i 1856 obedo ki rwate maber-oyot bot yabo cing pa ler ma madit loyo pa “kare abic ki aryo.” Alama me yoo pa meza aryo pa Habakkuk, ma ki nyutu kwede cal me jo acaki me 1843 ki 1850, ma gin aryo nyutu kwede cal “kare abic ki aryo,” obino i tung pa bino piny pa malaika ki “cwiny opoto me acel” i rek keken ma rwate.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Alama me yo pa 'kare me kuro' okobo atir ki nyuto manyim ma pe otum me 1843, ma en obedo nyuto manyim me opongo pa mwaka alufu aryo ki mia adek, dok bene pa mwaka alufu aryo ki mia abic ki apar aryo. Loka pa 'Midnight Cry' en obedo nyutone me opongo ma obino cok coki pa kare aryo me poropheti magi. 'Bur' pa 'dispensational' ma kigengo i alama me yo ma agiki nyutu opongo pa kare aryo me poropheti magi, dok keto alama ikom kabedo ma tarampet ma abicel onyo 'Yubili' cako turo. Alama me yo weng i histori keken okobo atir ki 'kare abicel', dok 'kare abicel' tyer calo alut ma okobo histori aryo kacel, dok histori aryo magi nyutu loka pa 'kud me agiki'.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“Bot jigi ma giyubu i lok, ka gi pe winyo,” Kricito obedo kidi me gir. Ento “kidi ma lajengi kijuko woko, en kicweyo ne lubanga me wang cing.” Calo kidi ma kijuko woko, Kricito i tic mamege i piny onwongo ocamo gengo ki wero. En “kicayo woko ki kijuko woko bot jo; dano me cwer cwiny, ma onwongo okwako cwer cwiny: ... kicayo woko, ci wa pe waneno iye ki dwong.” Aesaia 53:3. Ento kare onongo dong tye macego me omiyo ne dwong. Ki dwogo ki i tho kinyutu ni en “Wod Lubanga ki twero.” Loma 1:4. I biro mamege ma aryo gubineno ni en Rwot me polo ki piny. Jogi ma kombedi tye ka bi turo iye i wi latiang gibiyaro dwong pa en. I wang polo ki piny weng kidi ma kijuko woko obi bedo lubanga me wang cing.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
I dano mo keken ma obipoto iye, obiyayo ne odoko peya. Jo ma ojuko Kristo, cok-cok obineno gang-gi madongo ki piny-gi kityeko balo woko. Lamal-gi obiyey woko, kityekiyek calo lwo i anyim yamo. Ento ngo ma obalo Yahudi? En kidi, ma ka gicoyo iye, giben bedo ki kuc. En ber pa Lubanga ma kicwalo piny, bedo kakare ma kicwalo woko, ki kica ma kicako niang kwede. Dano gidwogo i lweny ki Lubanga, ki gin weng ma giben kwor-gi gidwogo odoko balo-gi. Gin weng ma Lubanga ocano pi ngima, gineno ni obedo pi tho. I tero Kristo i latal ma giYahudi otimo, obedo tye ki balo Yerusalemu. Rewu ma opye i Kalivari obedo dwong ma ocoyo gi i bal pi piny man ki pi piny ma bino. I nino madongo me agiki, ka yaro pa Lubanga obipoto i wi jo ma gicwalo piny ngwono pa Lubanga. Kristo, kidi me poto-gi, dong obimonone botgi calo got me cwer. Lamal pa wii-gi, ma i bot jo maleng obedo ngima, ibot jo marac obedo mac me golo weng. Pien iromo ma kicwalo woko, ngwono ma kikwero, jaricho obibalo.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
Ki aloka mapol kacel ki tello ma kilok dok kilok, Yesu onyutu mere ma obed bot jo Yahudi kun gikwanyo Wod Lubanga. I weche magi, en ne owaco bot dano weng i cawa weng, ma gikwanyo me yabo ne calo Lawi mar gi. Tello weng obedo pi gi. Ot pa Lubanga ma kicone, wod ma pe winyo, lajago ma bwola, ki lamedo ma gigayo, gin tye ki rwate kwede i tem pa ngat acel acel ma tye ka timo richo. Ka pe olok cwinya, kwo marac ma ginyuto anyim obed pireme. The Desire of Ages, 599, 600.