William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller oketo ngec me poropheti ne i kit me dul me twero aryo ma loro piny, ma ocimo maber ni gin Rome ma jo ma pe geno Lubanga ki Rome pa Papa.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
William Miller, ka ocweyo yore me tito mamegi, oneno i gabo me coc apokaliptik mapol tema ma dong dong piny me lweny i kind jo pa Lubanga ki ludira gigi. I yeny mamegi ikom twero me yubu jo pa Lubanga ki cawa weng, ocweyo tam me gin marac aryo, ma kicimo ni: paganism (gin marac me acel) ma nyutu twero me yubu ma tye ki woko pa kanisa, ki papacy (gin marac me aryo) ma nyutu twero me yubu ma tye i wang kanisa. Tema me gin marac aryo aye ma omino kit pa tito me poropheti mamegi mapol ma omede con. P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Jo me ngec pa Lubanga i Adventism giyie ni kit me yiko lok me lanen pa Miller obedo twero aryo ma yubo piny opuk me paganism ki me lwak pa Papa, kadi obedo ni gino giparo ne keken calo nyutu pa gin matime me Millerite, ento pe calo gin atir ma Lubanga omiyo ne.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
Lubanga ocwalo malaika pa En me cweyo cwiny pa lalim acel ma pe onongo o geno Baibul, me lawo ne me yeny lok me porofet. Malaika pa Lubanga gibino bot dano ma kiyero kare kare, me lawo pwecne ki yabo i ngecne lok me porofet ma kare weng onongo obedo otum bot jo pa Lubanga. Cako pa rek me adiera omiyo ne, ci olawo ne mede me yeny keng acel ki acel, nyaka ne oneno Lok pa Lubanga ki lacim ki yaro. Kany oneno rek me adiera ma opong maber. Lok meno ma onongo oparo ne calo pe ki rwate ki Roho Maler, kombedi oyabi i wangne i ber ne ki dwongne. Oneno ni but acel i Baibul yubu but mukene; ci ka lok acel onongo ogeng iye i ngecne, onyono i but mukene me Lok gin ma oyube ne. Oyaro Lok pa Lubanga maler ki cwiny maber, ki paro dwong madit ki lworo madit. Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
Sister White owaco atir ni “lacar pa en” obedo Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
Lok pa malaika, ‘An aye Gabriele, ma atye i wang Lubanga,’ nyiso ni otye ki kabedo me pako madit i yubu pa polo. Ka obino ki kwena bot Daniel, owaco ni, ‘Pe tye ngat mo ma obedo kwede an i gin eni, ka ce pe Mikael [Kristo], Lwak wunu.’ Daniel 10:21. I kom Gabriele, i Buk me Yabo owaco ni, ‘O ceno ci oyabo ne ki malaika ne bot laticne John.’ Yabo 1:1. Kede bot John malaika owaco ni, ‘An aye latic tung kwede in, ki owot wuni lanabi.’ Yabo 22:9, R.V. Tam ma pire tek—ni malaika ma mede ki Wod Lubanga i yubu me pako madit, en aye ma kiyero me yabo con pa Lubanga bot jo me richo.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Tamo ma lamer—ni malaaika ma bedo i tung’ pa Wod pa Lubanga i yabo, en keken ma kiyero me yaro tam pa Lubanga”—odonyo i wiye pa William Miller. Pe Gabriel kende, ento malaaika mapol giwote wiye i ngec me pore “ma kare ducu obedo i butu bot jo pa Lubanga.” Gabriel ki malaaika mukene giwote Miller ka okwane Bibul ki lawote kacel, cako ki Genesis, wot anyim. Ka man gi, giwote en i pore me cawa ma loyo ducu i Bibul, ma obedo “cawa abiro” (higa alufu aryo mia abic ki piero aryo) i Leviticus piero abicel, mapwod pe giwote en i “nino alufu aryo mia adek” pa Daniel, bab aboro, cing apar angwen.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
En dong, amiyo weng na i lamo ki i kwano Lok pa Lubanga. Acimo ni acowoko tami weng ma anongo ki con, anyutu Lok pa Lubanga kwede Lok pa Lubanga, ci anyubo kwede i yore ma orumu ki ma matyer. Acako ki Genesis, ki akwano rek ki rek, pe acito mapatpat, ento acel acel ka ngec pa but ma but opoto maber, ka ma okete an pe abedo ki kec pa cwiny i kom mistisim onyo konadikson mo keken. Kaber aneno gin mo ma pe peka, tic na ne en ni anyutu kwede ki lok weng ma rwate kwede; ki kony pa CRUDEN, anyang lok weng pa Buk pa Lubanga ma iye ononge lok madito mo i but mo ma pe peka. Eka, ka amiyo lok keken pire odonyo i kom jami me lok me coc, ka neno na ocake rwate maber ki lok weng ma rwate kwede i Buk pa Lubanga, dong okebedo peko. I yore man anyubo Buk pa Lubanga, i kwanone me acaki, pi cawa macalo aryo, ki agamo dwoko ni en keken obedo lunyutu pa en keken. Aneno ni, ka anyutu Lok pa Buk pa Lubanga ki giko, poropesi weng, ka i tung keken ma gityeko tiem, gityeko tiem calo keken; ni figar, metafor, parabol, similituid, acel ki acel me Buk pa Lubanga, obedo ni kata giyubu i kor megi makwongo, onyo lok ma gityeko waco kwede gicweyo pire i but mukene me Lok; ci ka giyubu kamano, myero gin onen calo keken kaka giyubu kwede. Dong agamo ni Buk pa Lubanga obedo sistim me ada ma oyaro, ma gicwalo maler ki oyoto, ni “dano ma tye i yo, ka bene obedo pe loyo, pe myero obale i iye.” ...
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
Ki yenyo mapol Lok me Lubanga, an agamo ni cawa 7 pa lwak pa jo ma pe aye Yawudi myero cako ikare ma Yawudi otyeko bedo piny megi pire kene, ikare me cagim pa Manase, ma jo me yiko kare maber gicimo ne i B. C. 677; ni ceng 2300 ocako kede cabit 70, ma jo me yiko kare maber gicimo ne i B. C. 457; ki ni ceng 1335, ma ocako kede kwanyo woko “the daily” ki keto woko gin ma pe rwate ma kelo piny bedo piny ceke (Danyel 7:11), myero gicime ki keto lwak pa Papa, lacen ki kwanyo woko tim me kwer pa jopagani; ma, ki kit ma jo me coc pa lok me cawa maber ma onongo atemo penyo gi, gicimo ni myero ocake i mukene ki A. D. 508. Ka wapimo kare magi weng me porofeti ki cawa ma jo me yiko kare maber gicimo ne pi gin ma romo pimo kwede, gin weng gubino gutumu pire kene, mukene ki A. D. 1843. Omiyo, i 1818, i agiki me higa aryo me kwan pa Lok me Lubanga, acwinyone tek ni, i kare maromo higa 25 ki aa ki kare meno gin weng me kit ma obedo wa kombedi gubino gutyeko woko... William Miller's Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Cik me nyutu me agiki nyutu ni gin ma kinyutu agiki obedo ma tek tutwal; ci gin ma kinyutu agiki i Buk me Fwenyruok kapita acel, rek acel, obedo yore me cwalo lok ma Wuoro tiyo kwede ka Omiyo Yesu lok, ma keken Omiyo malaika pa En, ma keken Omiyo nabi, ma keken cono woko ci ocwalo bot kanisa megi. Ka Adventism okweko tic ki fweny pa William Miller, pe kacel keken okweko tindruok megi, ento bene okweko yore me cwalo lok kene madito ma omiyo Miller poyo ngec pa en; ci bene okweko yore ma obedo keken kende piny ma ngat aye romo kwede me ngeyo maber Fwenyruok pa Yesu Kristo ma kiyabo cok coki mapwod pe kiloro kare me tem.
Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
Miller otyeko me ngeyo ni kare abicel pa Levitiko ocako i 677 BC. Pe otime nyaka i 1856 ma Rwot otiyo ki Hiram Edson me nyutu ni yubu pa kare abicel bene otimo i kom dul apar me i tung maloyo pa Israel. Rwot onongo tye ka temo me medo ngec pa kare abicel, ma rwate ki nongo pire-tek pa Miller ikom kare abicel, ento loyo kwede maber tutwal. Ento i 1856, ler ma Hiram Edson ocwalo otyeko woko i kit ma pe ngene, pien lok ma namba 8 i rek ne otyeko ki nyig lok pa James White, ma i cawa meno en obedo Editor pa Review and Herald, “Obi mede.” Onongo myero obimede, ento pe nyaka inyim September 11, 2001, ka Rwot omiyo jogi wot i “yore macon,” kacel, i agiki, odwogo gi bot rek me lok ma pe otyeko ma Hiram Edson ocoyo.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Kombedi, pe watye ka waco pi gonyo ma ocake cokki-piny i bang Peko Madwong, ento wan keken wamito me nyuto ni, kata ka Miller onwongo kicwayo ni obed bot ‘niang abiro’ me Leviticus 26, tye peya ni Rwot ocimo me medo ngec ma acaki pi ‘niang abiro’ kun loyo ngec ma i twolo ma Miller onwongo omako i lok eni. En oyero Hiram Edson, lacari acel keken ki kare matime man, ma con onwongo oyero me miyo lunyuto me Kristo odonyo i Kabedo Maleng ma loyo weng i 23 me dwe Ocotoba, 1844.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
Man en pingo atimo ki lok pa lalo me yore pa Lubanga ma Adventist me anyutu ni rwom me tito weng me poropheti pa Miller onongo obedo piny i kom niang pa iye ikom twero aryo ma opoko, ma i Buk pa Daniel gi nyutu calo “daily” (paganism), ma pi kare weng rwate kwede “transgression” onyo “abomination,” ma aryo gi nyutu yore mapatpat me twero ma opoko pa papalism. Niang ma i rwom acaki pa Miller ikom twero me Roma dong omede madwong cako ki kare pa mukato ma otyeko nyuto.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Malaika pa Lubanga, kitye kwede Gabriel, gi otelo Miller i ngec ma onongo oyaro. Ngec magi otye ki lok me poro ma onongo oyaro, cik me yubu Baibul ma onongo otiyo kwede, kede ki kit me rwom ma omiyo twero keto lok me poro i rwom me kakare. Miller omiyone kit me rwom ni twero aryo me opoto ma ki waco komgi i Daniel obedo Roma me Pagani kede Roma me Papa. Future for America omiyone kit me rwom me twero adek me opoto: dragon, beast, kede false prophet.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
An oneno jogi marac adek ma pe pwodh, macalo okok, ma gi obino ki i tung wic pa draigon, ki i tung wic pa nyama madit, ki i tung wic pa lanen me bwotok. Pien gin jogi me pepo marac, gi timo aloka, ma gi ceto bot rwodi me piny weng, me kongo gi i lweny pa nino ma madit pa Lubanga ma Tye ki Teko Weng. Monyo pa Yohana 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
Rwatte pa Future for America kicweyo i kom tic pa Miller, ento ocito i anyim loyo ka ma tic pa en ocung woko. Adventism oweyo rwatte pa en ka odwogo bot lok me yie pa Protestantism ma ocer ki yie, ki pa Roma. Rek acel keken me porofeci ma ocako i Kitap me Daniel dong kikwanyo ne dok i Kitap me Revelation.
“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.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Miller pe onongo twero ngeno maber lok me poro pa Kwon me Nyutu, pien rek pa jo ma pe yaro Lubanga ki rek pa twero pa Papa, ma kicwalo ngec maber tutwal i Daniel, kimego mapol i Kwon me Nyutu me medo iye twero me lubo ma bino anyim, ma bi donyo i wang yore me hitori pa poro.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
Ki kom yore pa joma pe yie, ki lacen ki kom Papasi, Satan otyeko otiyo ki tekone pi kare mapol, ka otam me kwanyo woko ki piny lami adwogi pa Lubanga ma atir. Joma pe yie ki jo pa Papasi gubedo gi dwon acel pa nyoka madit. Gutec mere nono en ni Papasi, kun otyeko cwalo ni tye ka lamo Lubanga, obedo lweny ma peko ki marac maloyo. Ki kom yore pa Romanism, Satan omako lobo weng i yar. Kanisa ma gipoko ni en pa Lubanga ogwogo woko ikin yore pa bwola man, ki pi mwaka maloyo alufu acel jo pa Lubanga ogamo peko i kica pa nyoka madit. Ka Papasi kicono tekone, ogamo ni oweko cwero jo, Jwani oneno teko manyen ma ocako pye me medo dwong pa nyoka, ki mede anyim tic acel acel ma rweny ki ma kwanyo Nying Lubanga. Teko man, madwogo agiki me lwenyo bot kanisa ki cik pa Lubanga, kinyutu ne calo lewa ma tye ki tuk calo pa lamer. Lewa ma con gucako ki i pi madit, ento man ocako ki i piny, me nyutu dwogo ma kuc pa lobo ma kinyutu kwede. “Tuk aryo calo pa lamer” ginyutu maber kit pa Gavumenti pa Amerika ma Kacel, calo giyaro i yore aryo ma dulne, Republicanism ki Protestantism. Yore magi en gin mung me tekowa ki bedo maber wa calo lobo. Jo ma me acel ma onongo onwongo kabedo me kuc i lare pi pa Amerika gucwinyore pien gubino i lobo ma pe tye ki mayaro ma malo pa Papasi ki cwer piny marac pa tero pa rwot. Gipimo me keto Gavumenti i kom dul malaar me twero me piny ki twero me yie.
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
Ento coyo ma matek pa kalamu me porofeti nyutu ni tye aloka i wang kom me kuc man. Le mo ma tye ki lomo macalo pa ladi waco ki dwon pa doragon, kacel ki tiyo ki teko weng pa le ma acel ma tye i anyimne. Lok pa porofeti waco ni obiwaco bot jo ma bedo i piny ni gicweyo cal pa le, kacel ki ni obitimo ni weng, tin gi madit, jo ma obedo maber gi jo ma obedo bedo matek, jo ma libe gi jo ma tye i cubu, me cwako alama i cinggi macek onyo i wang wigi; kacel ki ni ngat mo pe twero nongo onyo cato, ka peke en ma tye ki alama, onyo nying pa le, onyo namba pa nyingne. Ka mano, Protestantism tye ka luwo yore pa Papacy. Signs of the Times, November 1, 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Pi Miller, le me pi ki le me piny i Nyutu pot buk apar adek gicoyo Ruma ma pe Kirisito, ma icame ki Ruma pa Papa. Miller bene otemo me keto ter pa en i Nyutu pot buk apar abicel, ento tugo rany ma kelo tho pa rwome pa Papa, ki tiyo me nabi pa United States ki United Nations, tye i woko ki ter pa Lubanga ma lacar omiyo ne. Pi en, le ma oaa ki piny i Nyutu pot buk apar adek obedo rwome pa Papa.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
Miller obedo lami ma kitye ka tiyo kwede me kwanyo muk pa Protestantism ki i lwete pa jo Protestant ma ginyutu ni gin jo Protestant, ma guwuoko ki cawa me otur. Kare ma United States obi waco calo nyoka madit, ka Republicanism obi lokore dok obedo demokrasia, kede ka Protestantism ma orweny woko i yie obi yubu kacel ki gamente ma orweny woko me dwogo yubu pa kanisa ki gamente, ma obedo cal pa rwom pa Pope; kare man pod tye anyim i kare pa en. Pien man, eno otemo keto buk me Yabo i ter pa Nyasaye ma malaika gi omiyo ne.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Kiyero ne me ngeyo medo pa ngec ma ocweyo i 1798, ka neno pa Tyen pi Ulai me Daniyeli chapta 8 ki 9 kiyabo woko. Future for America obedo me ngeyo neno pa Tyen pi Hiddekel me Daniyeli chapta 10 okato i 12, ma kiyabo woko i 1989, ka, macalo kicoko iye i Daniyeli chapta 11, ves 40, piny ma gityeko cwalgi me rwate “former Soviet Union” kigwogo woko ki Papacy ki United States.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Kit me yore ma malaika gimiye bot Future for America obedo piny iye i ngeyo porofesi ki keto porofesi i tic, i kit pa bedo kacel pa gin adek: lagwen madit, nyama me bur, ki porofeti me bwoc.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
"Ngec ma Daniel ogamo ki bot Lubanga kimiyo pire tek pi cawa me agiki man. Gin ma oneno i tere pa Ulai ki Hiddekel, yamo madit me Shinar, kombedi tye ka timore, ki jami weng ma kiwaco con dong pe dini gubino otime." Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Jo-Millerite ginyuto ngec pa malaika ma acel ki pa malaika ma aryo, waco ni yabo me bura ocako. Future for America tye ka nyuto ngec pa malaika ma adek.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
An atweyo, Apolo oswoyo pi; ento Lubanga omiyo medo. Ka apoka, ngat ma atweyo pe obedo gin mo, bende ngat ma oswoyo pi pe; ento Lubanga ma omiyo medo. Kombedi ngat ma atweyo ki ngat ma oswoyo pi gi obedo acel; ki ngat acel acel bino nongo rwate pa kene malube ki tic pa kene. Pien wa obedo lutic kacel ki Lubanga: in obedo dongo pa Lubanga, in obedo ot pa Lubanga. Kaka kicwiny pa Lubanga ma omi an, calo ngat me yiko ma ngec, an atero kom, ki ngat mukene yiko iye. Ento ngat acel acel obed gonyo cwiny kit ma oyiko iye. Pien kom mukene pe ngat mo twero keto, mapol ki kom ma dong kitero, ma en Yesu Kristo. 1 Korint 3:6-11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Me nyutu maber lok pa malaika me adek, myero bene inyutu lok pa malaika me acel ki me aryo; pien kimiyo wa ngec ni pe romo bedo me adek labongo me acel ki me aryo. Lok pa malaika me acel ki me aryo gin twolo, ento lok pa malaika me adek obedo kidi me wic; ento lok pa malaika me adek dok pe bino ogamo onyo waco gin ma pe rwate kwede lok pa malaika me acel ki me aryo. Ka timi kamano, pe obedo lok ma atir.
“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.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Tye ki neno maber loyo ikom lok me mukato pa Millerite ki pa wa. Millerite gi obedo cako, ento wa obedo agiki. Gi cwalo ki giketo i timo kwena pa malaika me acel ki me aryo. Wa cwalo malaika me adek. Kwena pa gi ma pe kiseealo (neno me Ulai) kikwano iye i buk Daniel, chapta aryo; ento pa wa (neno me Hiddekel) kikwano iye i chapta adek. Ginyutu woe me acel ki me aryo, ki gibedo i tim ma opong me woe me aryo. Wa nyutu woe me adek, ki wabedo i tim ma opong me woe me adek. Kit me keto lok pa porofeti ma gin gicwako obedo Loma pa pagani (dragon) ki Loma pa Papa (beast). Kit me keto lok pa porofeti ma wa wacwako obedo Loma me kare manen calo lebi me adek kacel.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Ka wa cako paro pi kit pa Roma me Papa i pot apar abicel me Buk me Nyutu, ma en obedo aboro, kadong en obedo ki bot abicel, ber wa paro bene ngo ma jo Millerite gi nongo ngec pi Roma i cawa me coc ma gi keto tyen. Malaaika me adek bino kelo ler ma oketo i mede, ento lero en pe con bi kwerogi atir ma kiketo dong.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Dyel 2, 7, 8, 11 ki 12 i Buk Daniel nyutu Roma, kede twero mukene. Wan tye ka paro kare aryo me Roma mapiri 1798: me lajwok ki me Pop, calo mapire tek pi yiko lok me porofeci pa Miller. Miller ki jo me acaki nyutu ni “jo me kwalo jami pa jo pa in” i Daniel 11:14 tye kaketo Roma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
I lok man tye gin aryo ma tek ma myero watamo. Lok “vision” ma i lok man obedo acel ikom lok aryo me Leb Hebru i Buk me Daniel ma kigonyo calo “vision.” Acel ki lok me Hebru ma kigonyo calo “vision” obedo châzôn, ki tito “dream,” onyo “prophecy,” onyo “vision.” Lok châzôn tito mukato pa laporofeta, onyo kare me cawa, ki kineno ne i Buk me Daniel apar, ki kare weng kigonyo ne calo “vision.”
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Lok mukene me Leb Hibru, ma bene giyiko en calo "vision", en mar-eh’, ki piro ne obedo "appearance". Lok mar-eh’ tye ka nyutu neno ma acel, kare ma acel. Lok me Leb Hibru mar-eh’ ononge i buk Daniel pi kare apar adek, ki giyiko en calo "vision" pi kare abicel, calo "countenance" pi kare angwen, calo "appearance" pi kare aryo, ki calo "well favored" pi kare acel.
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Lunyworo pa jo pa yin tye calo Rome, omiyo gin me lamalamo pa Rome ma keto piny “neno” me lamalamo i Buk pa Daniel. Pien eni, obedo rwom madit me ngeyo rwom pa Rome calo cal me lamalamo.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
Gwic me porofesi myero ni lok “vision” ma nyutu gin mukato me porofesi obedo gin acel keken ki “vision” ma ki waco iye i Kwon me Revelation, pien laro me Roho nyuto ni Daniel ki Revelation gin kwon acel, gi konyo pire kede, gi cweyo pire kede i opong, ki rek acel me porofesi ma nonge i Daniel, kityeko cwako ne dok iye i Revelation. Jami meno ma ki yaro i Roho me Porofesi dong kityeko keto gi iye i yore me coc man, eka pe abiro kelo gi doki. An abiro medo jami mukene acel, ma bene kityeko dong keto ki i lok pa Nyako White. Jami meno en ni, kwon weng me Baibul gi rwate ka gi tyeko i Kwon me Revelation. Lok “vision” me gin mukato me porofesi (châzôn) ma ki nongo iye Daniel, ma ki tero ne piny i kom gin me porofesi pa Rom, nyuto wang neno me gin mukato me porofesi i Baibul weng. Kwon weng me Baibul gi rwate ka gi tyeko i Revelation, ki Lubanga pe obot ki en keken. Pe matwal! Ka itam ni otimo kamano, dong itamo marac i gin mo. Nyig lok acel acel pa Leb Hebru (châzôn) bene ki yubone calo “vision” i Kwon me Proverbs.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Man aye lok acel ma myero waparo ikom rek me coc. Ka wa pe waparo Rome maber, ento pe wa twero tero neno ma lamal ikom mukato me laporoc. Gin adyere man, pire tek, tito tem pa Jo Jesuit kacel ki jo mukene i kare weng me mukato, ma gi kelo iye lamo me ngec pa Lubanga ma bwola me golo woko kom laporoc pa Rome. Ka wa paro ngec me pot-ibalo pa Rome, wa myero weko man i wic wa.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
Jo ma gibedo rweny i ngec pa lok, ki ma pe gibineno tiyo pa Antikristo, pe ki pol gibidiyo pire keken i tung pa Antikristo. Kombedi pe tye kare pi wa rwate ki piny. Danyel tye i dulne ki i kabedone. Lok me porofesi pa Danyel ki pa Yohanna myero gene. Gitito keken. Gimiyo piny lok atir ma ngat weng myero gene. Porofesi magi myero gichalo cobo i piny. Kun gicut i cawa me agiki man, gibipwonyo keken. Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Ka pe iromo neno tito me Antikristo (Rome), in bi bedo ki Rome, ci lok me ciko man kiketo iye gin me twero onyo pe twero ngeyo buku me Daniel ki me Revelation. Millerites gicweyo ngec ma pire tek pa Adventism i iye nongo gi pa Rome. Gineno ni Rome kimego calo twero aryo ma layo; ni aryo eni gin kare aryo pa Rome; ento pe gubedo i kare i gin matime me neno ni Rome en jogi adek ma kigamo kacel, macalo ma kinyutu iye i buk pa Revelation. Omiyo Daniel obedo bur ma kimego kwede gi Millerites, ci Revelation obedo kidi me agiki ma kimego kwede Future for America. Tye lok mukene ki Daniel 11:14 ma wamito nyutu.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Miller kacel ki jo me acaki gineno ni cal me nino pa Nebukadneza nyutu dugu angwen: Babilon, Medo-Peresia, Girik ki Loma. Pe gi romo neno loyo dugu ma angwen, pien gi gineno ni Loma pa Papa obedo keken kit marom aryo pa Loma; ci gi gineno ni dugu ma angwen otyeko woko i 1798. I kom gin mukato ma gi neno kwede, alama me poropheti ma odong keken obedo Dwogo marom aryo pa Kristo, kama yub ma kicweyo ki i got obi bayo i ti pa cal. Jo pa Miller gineno dyere me poropheti i tung Loma ma pe yie ki Loma pa Papa, ento pien myero gibaro 1798 ki Dwogo pa Kristo, pe gi romo neno loyo dugu angwen.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Wabino i cawa ma tic pa Lubanga ma lamal kilimo kwede tung pa cal, ma i iye ayironi ocuki ki adoyo marac. Lubanga tye ki jo, jo ma oyero, ma ngenogi myero kikweyo maleng; pe myero gikube obedo pe maleng kun gicake ikom temel yath, pobo, ki loka. Dano weng ma orito cik pa Lubanga bineno ni gin ma oywako yec wa ki yec mukene obedo Sabat me nino abicel. Ka lwak pa lobo oyaro Sabat calo ma Lubanga ociko, obedo i twero pa Lubanga ki i gwoko yec ma kicwalo dong bot jo maleng. Ento lwet me lobo gibiketo rwom i Sabat ma pe atir, gi bicuki yecgi me dini ki gwoko lutino man pa Papasi, gikitiyo me keto ne maloyo Sabat ma Rwot okweyo maleng ki ogwedi, ma ocweyo woko pi dano me gwoko maleng, calo ribo i tung iye ki jo me iye i yore alufu acel. Cuki pa tic me kanisa ki tic me lobo kilimo kwede ayironi ki adoyo. Cuki man tye kicopo woko twero weng pa kanisa. Keto i kanisa twero pa lobo man bikelo adwogi marac. Dano dong tye macek ki kwalo ribe me cwiny malok pa Lubanga. Giketo twero gi i puritiki, ci gicuki ki Papasi. Ento cawa obi ma Lubanga obek jo ma gibalo woko cikne, ki ticgi marac obidwogo i botgi keken. Seventh-day Adventist Bible Commentary, volumu 4, pot 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Apokarifu 17 obedo nyutu me agiki pi dugu i lok pa lanen pa Bibul, kede nyutu ni dugu 7 pe tye dok, ki ni duku 8 obedo rwatte me adek pa Roma me kombedi. Ka lapok me acel pi dugu i lok pa lanen pa Bibul tye i Daniel, kabedo 2—ki en adok kamano—ci lapok me agiki myero kiyero calo lapok me acel. Dugu 4 me Daniel, kabedo 2, romo rwate nining ki dugu 8 i Apokarifu 17?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Wek wa poyo ni, ka wa tye ka medo wot, jo Millerite pe gineno gin ma lanabi owaco pi ma tye i anyim karegi. Wac ma gi ongeno kede ma gi oyaro oyer Dwogo me aryo pa Kristo calo alama me yore ma bino i yore pa gin matime me porofesi. Ento ka ngeyo pa jo Millerite ni Rome obedo alama ma kiketo lale pa gin matime me porofesi, kede Daniel chapta 2, gin obedo lok me adwogi pa jo Millerite moro aryo, man rwate nining ki pinyruoth 8 ma i Buk me Nyutu chapta 17?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Ka itye ki adwogi ni cal ma i Buk me Daniel 2 obedo gin ma golo piny, gin keken ma myero itim en aye me poyo i cal me pionia 1843 ki 1850. Gin aryo tye ki cal ma i Daniel 2 ma kigoyo iye. Keken calo rwom madwong bene en ni Ellen White tito ni cal aryo ne kiketo ki ciko pa Lubanga ki ki tute pa En.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
Aneno ni tabelo pa 1843 obedo ma kigiko kwede ki cing pa Rwot, ki ni pe myero kiloke; ni namba ma iye obedo calo kaka En omito gi; ni cing pa En ocadone iye ki ocano bal mo i namba mogo, pi pe ngat mo onongo twero neno ne, nyaka cing pa En kikwanyo woko iye. Early Writings, 74, 75.
Of the 1850 chart she stated:
I kom cal me mwaka 1850, en owaco ni:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
An neno ni Lubanga nonge i tici me cwalo bot lwak cal ma Omera Nichols ocoyo. An neno ni tye lok me aporo pa cal man i Bibul; ci ka cal man kicweyo pi jo pa Lubanga, ka obedo ma romo pi acel, bene obedo ma romo pi moro mukene; ci ka dano acel mito cal manyen ma kicoyo i rwom ma madit loyo, dano weng mito ne kam acel. Manuscript Releases, volumu 13, pot 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
Tye lok me wic ma macon i piny ma waco ni, “Bal tye ki yore mapol, ento adwogi tye ki acel kende.” Tye bal mapol mapol ma kigi tic kwede me gengo dano pe nongo ngec ni Lom me kombedi i Revelation apar abiro obedo wi ma aboro, ma aa ki i abiro. I kin gin bal ma meno, acel ma gi tic kwede lupwony me tiologi pa Adventism, obedo yaro marac pa lwak me gin matime con. Pe kany an aporo pi lwak me poropesi pa Bible; gin en nying aryo ma yudok. Lwak me poropesi pa Bible gicweyo gi i lok me mukato me acel i Daniel chapta aryo; ento ne tye lwak me gin matime con ma ocako mapwod Babilon. Ellen White nyutu maber ngo manongo lwak me gin matime con; ento lupwony me tiologi pa Adventism gi weko lok ma ki miyo ki Polo, ka gi cweyo rek me lwak me gin matime con ma gicogo adwogi ni Lom kare weng opye calo wi ma aboro, kede ni en aa ki i abiro. Ento en aye Lom keken ma oketo mere me neno.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Teologian pa Adventism kacel ki Protestantism ma gigoyo wii woko goyo tam ni lobo pa rwot me kit ma otime en gin: Misiri, Asuriya, Babilon, Medo-Peresia, Giriki, Roma, kede mukene. Sista White omiyo wa ngec ni tye lobo pa rwot me adek i kit ma otime, ma giyero weko woko. Gitye ka weko woko lobo pa rwot eno, onyo gitye ka weko woko Roho me Poropheti? Gin aryo.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
Histori me kabila ma acel ikom acel gibedo i kare gi ki i kabedo ma kiketo pi gi, ka pe gitye ki ngec, ento gimiyo cawa i adwogi ma dwon ne, ma gin keken pe ginenge, waco bot wa. Bot kabila weng ki bot dano mo keken pa tin, Lubanga oketo pi gi kabedo i dwene madwong pa En. Tin dano ki kabila gipimo ki olut me pimo ma tye i lwete pa En ma pe otimo bal. Weng, ki yero pa gi keken, giciko gamo pa gi; ento Lubanga tye ka loyo weng me tyeko dwaro pa En.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
Lok me con ma An Atye ma Madit ociko i lok pa En, ma tye kagamo acel pacel i rek me poropheti, ki i con nyaka matwal, nyaka i anyim nyaka matwal, omwaco wa kama wa tye kombedi i yore me tuk, ki ngo ma kitwero geno i kare me bino. Gin weng ma poropheti okwaco anyim ni obiro time, nyaka kombedi, kityeko keto i pot buk me lok me con; ci wa twero bedo gi ber cwiny ni gin weng ma pod obino gibitimo i kitgi.
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
Goyo piny ma agiki pa twero weng me piny kigamo anyim maber i leb me adwogi. I poropheti ma kiwaco, ka cik pa Lubanga okwaco i kom rwot me agiki pa Isirael, ki miyo lok ni: “Ma eni ni Lubanga Rwot owaco ni: Kwany kobo me wiye, ki i ngolo taji: ... ket malo ngat ma tye mapiny, ki ket piny ngat ma tye malo. Abolo woko, abolo woko, abolo woko; ki obed dok pe, nyaka obi en ma twero en aye iye; ki abi miyo ne.” Ezekiel 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
Taaji ma kikwanyo ki Israel ocwalo ki acel acel bot piny pa Babulon, pa Medo-Persia, pa Giriisi, ki pa Loma. Lubanga owaco ni, “Pe obi bedo dok, nyaka obino en ma twero ne iye; ki abi miyo taaji bot en.”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
Kare meno tye macok. Tin alama me kare tye kacwalo ngec ni wan tye i tung me gin matime madit ki ma mere. Piny wa weng tye ka poyo. I nyim wang wa, lok ma Yesu onongo onyuto con ni gin ma obedo anyim dwogo ne, tye kityeko: “Obino winyo pi lweny ki lok pa lweny.... Ogwanga obi cung i wi ogwanga, ki piny pa rwot i wi piny pa rwot: kede obi bedo ki lapar, ki cwec matek, ki poyo piny, i kabedo mapol.” Matayo 24:6, 7.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
Kombedi obedo kare ma opong loyo i kwayo me cwiny bot dano weng ma tye kwo. Ladit me piny, ki jo me kit lobo, dano ma tye i tung me geno ki teko, kede dano ki nyeke me dul weng ma gityeko paro, giketo wangegi i gin ma tye ka timore i but wa. Gitye ka neno kit me bedo ma ocuk tek ki ma pe kuc, ma tye i kind duli me piny. Gineno te mapol ma tye ka nywako jami piny weng, kede gi ngene ni gin maduong’ ki ma ocweco tye ka obino time—ni piny tye i wang bal ma opong loyo.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
Malayika kombedi tye ka gengo yamo me lweny, pi yamo pe gidiyo nyaka giciko piny weng pi bal ma obino; ento yamo madwong tye ka nyolo, otieka oywaro me kwallo i piny; ka Lubanga omiyo malayika mamegi cik me weko yamo, obedo ki kit lweny ma pire tek ma kalam mo pe twero coyo.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
Baibul, ki Baibul keken, omiyo ngec ma atir ikom gin magi. Kany ginyutu keno madit me agiki i lok mukato me piny wa, gin matime ma dong gitye ka keto loro gi i anyim, dwok me bino gi omiyo piny oyaro, ki cwiny pa dano oboto pi bayo. Education, 178-180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Kit coc man tye ki ler madwong’ pi cawa wa, ento gin ma a mito nyutu en ni, Sister White nyutu maber ni lobo me con ma obedo i anyim Babilon en Isirael, pe Asiriya. Lobo me con ma jo teologi tiyo kwede gweyo woko Isirael calo lobo me con, kadi bene ki teko ki ladwong’ ma kityeko cweyo i cing pa Rwot Solomon, ki kadi bene ki lagam ma rwate ma oaa ki i Ezekiel ki Ellen White ni korona pa Isirael okobo bot Babilon.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Ka wa keto yaro ma omiyo Lubanga i piny pa rwot me kit ma otime con, wa nongo ni Israel myero ki medo iye i tung piny pa rwot magi. Israel, Asuriya ki Misri obedo piny pa rwot me kit ma otime con ma gicako anyim pa piny pa rwot ma acel me poropheti me Bibil, ma en Babulon. Pien kamano, piny pa rwot ma angwen me kit ma otime con en Babulon, ma abic en Medo-Peresia, ma abicel en Giriki, ma abiro en Loma me kit ma pe yudore ki Lubanga, kede ma aboro en Loma pa Papa, ma obedo me abiro pien en nyuto tyen me aryo me Loma me kit ma pe yudore ki Lubanga. Ka wacwalo piny pa rwot me kit ma otime con, Loma pa Papa obedo aboro, kede obedo me abiro.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
I buk Daniel, poto abicel aryo, watye ki duk me porofeci me Baibul ma kityaro gi calo jami me ceng. Babilon obedo laion, ma ne kiluwo ne ki bea me Medo-Peresia. Ma adek ne obedo Giriki calo leopad, ci dok Loma obedo calo gin me ceng “ma weko kop matek kacel ki ma goro matek,” ma tye ki “dino me airon.” Gin me ceng ma goro matek, ma rwate ki cal me Daniel poto aryo, en Loma, duk me porofeci me Baibul ma angwen.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Jo Miller gineno ni buk me angwen obedo Ruma; omiyo gineno kit pa le marac matek cal kamano, ki gi cwalo keken kite me poropheti weng pa le en i buk me angwen. Gi oneno lak ikom Ruma me pagani ki Ruma me Papa i coc man, ento pe gineno buk me abicel me poropheti me Bibul; pien gi tiyo ki kare maleng, ka gicako ki lok ma agiki ma Bibul waco ikom buk pa poropheti me Bibul calo kit ma gicako kwede. Ento lak me Ruma aryo tye i coc man; man weko wa twero paro lak me Ruma aryo calo nyutu buk aryo. Ento man pe obedo gin ma wa tye ka paro.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
En owaco ni, ‘Le ma angwen obibedo lwak ma angwen i piny, ma bipoto ki lwak weng, kede obicamo piny weng, obigoyo piny iye, kede obiyabo iye. Lawa apar ma oaa ki i lwak man gin rwot apar ma bilaro; ki acel mapat bilaro inyuma gi; en obibedo ma poto ki en ma i acaki, kede bilo rwot adek. Kede obi waco lok madwong ikom Lubanga Madwong maloyo weng, kede bikayo jo maleng pa Lubanga Madwong, kede bi paro me yubu kare ki cik; gin bimi i lwete paka kare acel, ki kare aryo, ki but kare. Ento kica obicungo, kede gibikwanyo telo ne, me yieko kede me balo woko paka agiki.’ Daniel 7:23-26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Lwak ma angwen i pot buk aryo me buk Daniel en Rome. Tonde apar nyutu piny apar, ma gine nyutu lwak pa Rome ma pe yubi Lubanga; kede, pud pe Rome pa Papa obicwako twero i lobo weng i 538, piny adek ikom ginen bi yweyo woko. Eka ‘ton ma matin’ me coc 8, ma tye ki ‘wang macalo wang me dano, kede dho ma waco gin madit,’ bi aa. Ka wa tye ki tonde apar i lwak ma angwen, kede piny adek giyweyo woko pi ‘ton ma matin’ me dwogo kabedo pa ton adek ginen, eka ka ton adek ginen gigweyo woko, weko ton 7, kede ton ma matin obedo ton ma 8, pien Rome kare weng oa calo ma 8 kede en acel i gin 7. I pot buk man tye ngec maler mapol ikom Rome i kit aryo me en, ento wa kany keken wami janeno aryo ni, i poropheti kacel ki kitalo me con, Rome oa calo ma 8 kede en acel i gin 7.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
I chapta abicel aryo, wanongo medo me chapta abicel acel. Chapta eni, dok cen, nyutu piny pa rwot ma porofesi pa Baibul, ento obalo piny pa rwot me acel, Babilon, pien ka Danyel onongo otyeko nongo neno me chapta abicel aryo, agiki pa Babilon onongo dong obedo macek. I chapta eni Medo-Persia nyutu calo ram ma tye ki twii aryo. Giriik nyutu calo goat ma tye ki twii acel, ma opoto woko, ki ki i twii ma opoto woko oyubo twii angwen. En aye, “twii matin” olubo Giriik, ki dok cen, twii matin eno nyutu Rome. Kadi bed ni Rome pe obedo nyithindo ma otum woko ki piny pa rwot pa Giriik, ento lok eni nyutu calo ni twii matin obino ki i acel me twii angwen ma onongo oyaro i piny pa rwot pa Giriik inyim ka twii me acel—ma nyutu Aleksanda Madit—opoto woko. Rome pe obedo nyithindo pa Giriik, ento ocako loyo lobo weng ki i kabedo pa Giriik; i kit meno, onongo obino ki i acel me twii angwen magi.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Erwate, i gonyo aboro wanongo lamal me aryo pi gonyo abiro. Medo‑Peresia onongo tye ki diro aryo; Giriki onongo tye ki diro acel, ci dok omede diro angwen. Man obedo diro abiro mapwod pe Roma obino, pien diro matin obino ki i acel i diro angwen pa Giriki. Aryo kede acel kede angwen obedo abiro; ci Roma, diro matin, obedo aboro, kede en tye pa abiro. Obedo marwate me atamo ni lok man, ma cwalo ngec ni Roma obino ki i diro acel pa Giriki, en acel ki muko ma dit loyo i lok me porofia ma Miller kacel ki laticgi gityeko medo kwede i karegi.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
Jo Protestanti me kit ma ango eno gityeko moko matek ni tung matin pa Room pe romo bedo Room, pien poropesi onwongo nyuto ni tung matin eno owuoko ki tung acel me tung angwen pa Giriki. Emegi gicwano waco ni tung matin eno onwongo nyutu Antiochus Epiphanes, ma onwongo obedo acel i jo rwot pa Seleukid, ma gityeko mede i kit pa gin matime ka lwak pa Alexander Madit oyabo pire kene kun otho. Kube me kit pa Jo Millerite ikom piny man obedo madwong tutwal, kede i cal me 1843 gicwalo kube me balo tito pa Jo Protestanti ma pondo ki adwogi ni Daniyel oneno tung matin owuoko ki tung acel me tung angwen pa Giriki; kacel ki mano, pe romo nyutu Room, pien Room pe bino ki Giriki. Kube man otyeko cano lok weng i kitap Daniyel ma i kabedo ma Room onwongo nyutu. Kit pa Jo Protestanti bene onwongo tye ki man ni “gi kwayo pa jo mamegi” i rwom apar angwen me Daniyel apar acel myero obed Antiochus Epiphanes. Eribere, Jo Millerite gitingo conyo i cal ma Sister White onwongo nyuto ni “ki tero kwede ki lwete pa Rwot kede pe myero ki loke,” loka me waco pi Antiochus Epiphanes me nyutu pingo omiyo pe onongo romo obed lwak ma angwen eno. Room en ma oketo ter i neno me poropesi me kit pa gin matime, onyo en rwot acel pa Seleukid ma ontho mapol loyo cente acel i con ki yabyere Kiristo, ma onwongo nyutu tet ma ocungi ki Kiristo i saa me Krusifikshon pa En?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Penyo ma ki twero yubo en ni: pingo onongo gi nyutu Daniel ni Loma obino aa ki i kin luny acel pa Giriiki, ka Loma pe onongo obedo nyithindi me tutwal pa Giriiki? Dwok pa penyo en ni: cako me Loma dwogo malo i twero ocake i kabedo ma con onongo obedo piny pa Giriiki; ento pingo onongo lok me laneno ki ket ne calo man me weko bal pa wic meno otime?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Dwok acel keken — pi woko ki cing madwong me nyutu kama Ruma ocako medo twero — en ni kik ma pe ngene pa Ruma me opye aboro jwijwi, kadi obedo i bot abiro, kityeko dwoko ne ki kube pa Ruma ki lobo pa Girisi, pi gwoko lok pa kik eni ni Ruma obedo i bot abiro. Kik ma pe ngene eni obedo marwate madwong; ento Millerites pe gubedo ki twero me ngeno kit man ki tunggi me kare i gin matime. Adana ni jami weng ma kityeko nyuto ie kacoc me 1843, kadi bene ie kacoc me 1850, obedo cal ma nyutu gin ma Lok pa lanabi pa Lubanga kwedo pire kene; ka woko ki cal acel ma cwalo keken ni Antiochus Epiphanes pe en twero ma ocung’ore ikom Kiristo, meo ni mede ma kicweyo i kacoc obedo marwate madwong. Cwiny tur tutwal ni, ka Adventism otyeko weko twadgi, gitye kombedi ka gicano ni twero pa loka me apar angwen i Daniel apar acel en Antiochus Epiphanes, pe Ruma! Kombedi gi cano gin ma Millerites gikwero woko matek tutwal, kityeko nyutu pore man i kacoc me 1843!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Lwak me lok me kare nyutu ni Loma ocake calo ma aboro, kacel obedo i iye abiro. “Tung matin” ma i chapta me abiro, ma owaco “lok madit” i tung ki “Ma Loyo Weng”, ocake calo ma aboro, kacel obedo i iye abiro. Tung pa chapta me aboro nyutu ni Loma ocake calo ma aboro, kacel obedo i iye abiro.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
I coc ma bino wabi coko kit ma Rome me kare man kombedi, macalo ki yaro iye i Revelation 17, ni odonyo calo 8 ki en i iye 7. Ci wabi dwogo bot Daniel 2 ka wanyutu pingo ni lobo 4 pa Daniel 2, ma en miyo nying ma mukwongo ikom lobo i lamal pa Bibul, rwate kwede lobo 8 pa Revelation 17.