The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Dwogo woko me nyathi dyang me zahabu pa Aron i acaki pa Isirayel me con, i porofesi rwate ki dwogo woko pa Yeroboam i acaki pa dul apar me piny ruoth ma i tung cen pa Efraim. Lok pa gin matime ma maleng man nyutu cal me dwogo woko me Adventism i mwaka 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Dong tye lakit mukene pa 1863, ento Aron ki Rwot Jeroboam gimiyo lakit ma gicobo i wi lok mukato pa 1863, kede lok mukato weng meno nyuto wot pa jo 144,000, ma obedo cung pa Protestanti, pe keken i nino me agiki pa duk me abicel i poropes pa Baibul, ento nyaka giko me porobeson. Lok mukato meno bene nyuto lok mukato ma orwate ki pa cung me Ripablikan i duk me abicel.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Pol, en adwogi ma tek loyo bot jo ma geno ni kanisa me Seventh-day Adventist obedo dano pa Lubanga ma odongo i agiki pa piny. Geno man obedo bal wa me acel. Baibul pe cwalo yore mo ni kanisa me Laodicea nyutu calo jo ma kiyweyo gi i malo calo bendera i kare me tek-tek loyo me cik me Jumapili. Bal wa me acel en cwalo wii i lok mape adwogi ni man obedo kamano. Jo ma kiyweyo gi i malo calo bendera i agiki pa piny en jo ma kigoyo gi woko ki jo me sinagogi pa Satan.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Kadong obiyeto lam pi jo piny, obicoko jo Isirayel ma kikobo woko, kadong obicoko kacel jo Yuda ma gipopoko ki tung’ angwen me piny. Yesaya 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
En jo Adventist pa Laodikea ma gikwanyo woko jo ma myero obed bendera.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Winyo lok pa Rwot, jo ma tye ki cwiny ma bwogo i lok pa en; wotwu ma gicayo unu, ma gikwanyo unu woko pi nyingna, gi waco ni, ‘Wek Rwot obed kicweyo dwong;’ ento en obi onen pi cwiny maber pa unu, gin ginyomo. Isaiah 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Jogi ma bedo calo alama gibolo gi woko pi ‘nying’ pa Kristo. Nying ma kelo kwero en Alfa ki Omega, pien kit pa Alfa ki Omega aye ma nyutu maber ngo ma Kanisa pa Seventh-day Adventist rwate kwede i poropheti me Bibul. Lok me apuk me nyako apar nyutu calo Adventism.
“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.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Tamiang man otimore i kacako pa Adventism, kede i agiki bene otimore odoco atir i nyig lok weng.
“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 foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Birijini ma jwang ma gikube kede gi nongo ni pe gi tye ki mafuta, gin jo Laodikea.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
Kit pa Kanisa ma kinyutu ki nyako mapur ma pe gin ngec, kigwongo bende kit pa Laodicea. Review and Herald, August 19, 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Lweny pa nyiri ma pe ocako ma ngeyo, ma bene gitero calo Kanisa pa Filadelfia, obedo ki kanisa ma waco ni gin jo Yahudi, ento pe gin.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Nen, abimiyo joma i Sinagogu pa Satan, ma gi waco ni gin jo Yahudi, ento pe gin, ento gi waco lok me bur; nen, abimiyo gi bino woro i anyim ti mamegi, kede ginenge ni an ahero in. Revelation 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Sister White ogamo rek man i coc ma ki goyo i cal me acel tutwal icel me Great Disappointment otyeko otime.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
Iparo ni, jo ma pako i anyim tung ngat maleng (Revelation 3:9), ikare agiki gubedo ogwok. Kany an myero amed ki in; pien Lubanga onyuta an ni dul man obedo jo ma gimiyo pirekgi nying Adventist, ma gileko woko, kede ‘gogoyo Wod Lubanga i lite odoco pi pirekgi keken, kede goyone yaro anyim lwak.’ Kede i ‘cawa me tem,’ ma pud bino, me yaro piny kit ma adier pa dano acel acel, gibino ngec ni gipoto pi kare matwal; kede, ka cwinygi gubipoyo ki peko madwong, gubwet piny i tung ngat maleng. Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
I pot buk abic pa Isaya, ki waco i kom dwom pa pach me zabibu ma Kirisito con otyeko tiyo kwede pi kare me acel.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Kombedi abi yabo wer bot lajwa ma an amaro tutwal; wer pa lajwa na ma konye ot me zabibu pa en. Lajwa ma an amaro tutwal tye ki ot me zabibu i got ma nyutu maber tutwal; en opango pal oko iye, okweyo woko kome ma iye, okok iye yic me zabibu ma rwat maber, opango minara i tyen iye, kacel omiyo diero me waini iye. En oyaro ni obinyutu zabibu, ento onyutu zabibu me ceri. Kombedi, jo Jerusalem, ki jo Juda, apenywu: wiiro ikin an ki ot me zabibu na. Ngo ma mukene ma onongo atwero timo i ot me zabibu na ma an pe atimo iye? Pingo, ka anyaro ni obinyutu zabibu, ento onyutu zabibu me ceri? Isaiah 5:1-4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Parabul—bedi i Nyig Lok Macon onyo i Nyig Lok Manyen—nyutu ni Lubanga ocweyo kanisa pa iye pien giyeko weko me miyo pye ma Lubanga onongo oketo gi me miyo. I kit abicel pa Yesaya, i agiki me parabul, ki nyutu cobo pa puc me wini; kede bene oyaro ni Lubanga obi medo malo bendera bot kabilo weng. Atir ni puc me wini pe obedo bendera.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Pien kamano, kica pa Rwot obot ikom jogi, oyaro lwete ikomgi, ogogi; gote oriro, ringgi me otho ominyore i tung yore. Kadi kamano weng, kica pa en pe odwogo woko, ento lwete pud oyaro. Eno alyeto otot bot jo me lobo ma bor, ci obicwili botgi ki tung piny; nen, gibino oyot maber. Yesaya 5:25–26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Ka cawa mukato Yesu owero wer man calo lok me gonyo, agiki pa En obedo atir keken.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Winjo lok me poro mapat: Ne tye won ot acel, ma opaco pacha me zabibu, ka otugo ki ogira woko weng, ka ocoko kumu me waini iye, ka oketo tur, ka omio pacha ne bot jo me gwoko pacha, ka odonyo i piny mabor. Ka kare me mac obino, ocwalo latichi pa ne bot jo me gwoko pacha, wek gikwanyo mac pa ne. Ento jo me gwoko pacha ogamo latichi pa ne; gi gumo acel, gi miyo otho acel, ka gi kobo acel ki kidi. Dok ocwalo latichi mukene mapol maloyo gi me ageni; gi timo botgi kamako. Ento me agiki ocwalo botgi wod pa ne, waco ni, ‘Bin woro wod na.’ Ento ka jo me gwoko pacha oneno wod ne, gi waco ki gingi ni, ‘Man aye jalub pacha; bi, wamii otho, ka waa cwako jami me lubo pa ne.’ Ka gi ogamo, gi okwanyo ne, gi mwalo woko iye ki pacha, ki gi omii otho. Ka won pacha bino, ngo ma bin timo bot jo me gwoko pacha magi? Gi waco bot en ni, ‘Bin oborogi matek jo marac magi, ki bin omi pacha pa ne bot jo me gwoko mukene, jo ma bin dwoko bot en mac pa ne i karegi.’ Yesu owaco botgi ni, ‘Pe obedo ni pe ukwan i Kitap me Lamo ni, Kidi ma joketo ot gikwanyo woko, en aye obedo wi me konye; man tye tic pa Rwot, ki obedo pire tek i wang wa?’ Erwate, an abicwako bot wun ni, Dul pa Lubanga bin kwanyo woko bot wun, ka bin omi bot piny ma tye ka yubo mac pa ne. Ki dano mo keken ma bin okwany i kidi man, bin opokore; ento gin mo keken ma en bin obot iye, bin ogoyo ne opuru. Ka Lajot madito ki Farisayo owinyo lok me poro pa ne, gi ngeno ni owaco ikomgi. Matayo 21:33-45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Cawa Adventist me Nino Abicel me Laodicea pe obedo bendera ma kiweyo malo. Puu me waini i nino me agiki, ma kityeko yaro calo Isra'el me con, en aye Cawa Adventist me Nino Abicel me Laodicea; ento bi bedo dul ma bi yubo ibala ma rwatte calo ibala me acaki, ma en aye gin 144,000.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Gin aye jo ma pe gityeko rwate ki dako; pien gin cwer. Gin aye jo ma luwo Rombo kama keken odhi. Gin aye jo ma kigolo gi woko i tung ji, gibedo miero pa Lubanga ki pa Rombo. Revelation 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Macalo bendera, Ladit ot biminogi tic me kelo ceno ma agiki i ot. Bal pa Seventh-day Adventist me Laodicea obedo gweng me wini ma giloro woko keng ma pire tek pa abicel pa Moses. Kacce ki i kare meno, gitye ka dong gudo piny piny i mudho mapol acel ki acel. Bendera obedo 'tyen pa Jesse.' Tyen pa Jesse, onyo David, tero calo adwogi ma agiki ma Yesu onyuto bot Juu ma gicaro ciro i cawa pa En. En aye cal pa kit ma me Alpha ki Omega, ma latic me gweng me wini ma pe gitye ki dutu pa Israel me con ki pa tin gikano me ngeyo.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
I cawa eno bino bedo tiend yath pa Yese, ma bino cung cal pa jo; bot en jo me piny mapatpat bino yaro, kuc pa en bino bedo madwong. Yesaya 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Mego White ki Ladit James White onyuutu maber ni, ki mwaka 1856 otyeko ochopo, wa odoko Laodicea; ento kare mo keken mane onyuutu ni wa obino ogamo lok bot jo Laodicea obedo nining? Pe onongo otimo kamano. Bal wa ma acel en ni wagamo lok ma waco ni Kanisa me Adwenti me Nino Abicel obedo kanisa ma oloyo kun otyeko wot i tuk pa kare. Ento en lapok ki kamano. Kace wa gamo lok man ma obalo, wang wa kicego bot ada pa lanen ma nyuto mapat ki kamano. Calo, Mego White dogo onyuutu kare kare ni rik pa Israel me con ma me adaa nyutu kit me rwom ki rik pa Israel ma kombedi ma me cwiny. Matime matek, ka oketo Israel me con macalo cal pi Israel ma kombedi, i cawa acel owero lok pa apostol Paulo ma lamal pi gin acel acel.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Kombedi, gin weng eni ma otime i botgi, otime pi tito; ki kicoyo pi ciko wa, i bot wa ma tyeko me piny obino. 1 Corinthians 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
I lok apar acel, Apwostol Paulo tye ka cobo rek apar ma con.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
En eni, owadwa, pe amito ni un obed pe ngec, ni ludito wa weng ne tye i cing pa wol, ki weng guting iye pi madit; ki weng gubatiz bot Moses iye wol ki iye pi madit; ki weng gu cam kume me tipu acel keken; ki weng gu nywii pï me tipu acel keken: pien ginywii ki i kidi me tipu ma ne luwo gi: ki kidi en aye Kiristo. Ento ki gin mapol Lubanga pe ocwiny maber botgi: pien gi obale piny i gweng. Kombedi gin man obedo tito wa, pi wa pe ihero matek gin marac, macalo gi bene ni gi ihero. Pe un obed lapako cal, macalo gin mukene i gi; macalo kit ma kiketo i coc, “jo obedo piny me cam ki me nywii, ki guchung me tuko.” Pe wamit keno, macalo gin mukene i gi ma gitimo, ki i nino acel gi obale 23,000. Pe wa tem Kiristo, macalo gin mukene bene gitemo, ki gubale woko ki nyoka. Pe un ipuk, macalo gin mukene bene gipuk, ki gubale woko ki Labalo. 1 Korintio 10:1-10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Paulo ki Sister White pe gi waco ni Isra’el me con obedo jo ma gulo loyo ki jo maleng. Ento tutwal pe kamano. I nyig lok apar acel, Paulo ocobo woko nyig lok apar me acaki; ci i nyig lok malubo owaco pwony ma gin ma otime iye Isra’el me con myero nyutu bot jo ma bina neno.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Ikom mano, ngat ma paro ni ocung, obed ka ogwok kene pi pe opoto. 1 Korintho 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Israel ma con nyutu mere pa lwak ma kicako gi ki Lubanga, ma Lubanga ociko gi i yo, ma gi omiyo poropesi pa Lubanga ocopo, ento i tung yo weng gi odego bot Lubanga, kacel ki ka me agiki gi okwoko kwo pa Lacwe pa polo ki piny i kom cal! Jo Adventist pe gi peko me miyo atir jami magi ikom Israel ma con, entono mapwod pe gi weko kwer ma oyero oyubu woko ocoyo me Laodikea pa gi. Gubed kwano kabedo ma Dul White nyutu kanisa calo pien me wang pa Lubanga, kede eni atir; ento lamor pa Lubanga bot jo pa en pe oyoto ki kit matir me bedo pa gi. Jogi ma en omor, en okwero gi kede ocayo gi. Keken ka kanisa pa Lubanga en pien me wang pa Lubanga, Yesu owaco maber rwom pa en ki pien meno—pien pa en.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
O Yerusalem, Yerusalem, in ma ibalo lanen, ka igoyo gi kidi joma kicwalo bot in; an, ka kare kare, amitoni acobo nyithin kacel, macalo kwoko cobo nyigi piny i lenge, ento pe wun mito! Nen, ot mamegi kityeko weko bot wun ayela; adier, awaco bot wun ni, pe wun bineno an, nyom kare bino ka wun waci ni: Ogwedi en ma obino i nying Rwot. Luka 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Lapeny myero ki penyo ni, “Yesu adada nyuto agiki ki acaki? Israel me con adada nyuto Israel me kombedi?” Pire tek pa Israel me con i kare weng me gin ma otime obedo ni gi geno ni lunyodo megi onyuto adada ni gi jo pa Lubanga; ci gi paro ni pe gubedo mo mukene, labongo bedo jo pa Lubanga. En aye pingo i cawa pa Jeremia gicoyo ni gi en ot pa Rwot.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Lok ma obino bot Jeremia ki bot Rwot, waco ni, Cung i bela pa ot pa Rwot, ci nyutu kany lok man, ci waco ni, Winji lok pa Rwot, jo Juda weng, ma bino iye i bel man me pako Rwot. Eyo, Rwot pa lwak weng, Lubanga pa Israel, owaco ni: Yubu yoo mewu ki tim mewu, ci abi weko wun obed i kabedo man. Pe ugene lok me bur, waco ni, Yekalu pa Rwot, Yekalu pa Rwot, Yekalu pa Rwot, gin eni. Jeremia 7:1-4.
This very same delusion was also emphasized by John the Baptist.
Yohana Batisita bene onongo onyutu yie marac eni keken matek.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Ki batizweyo ki iye i Yordan, ka gicwalo richogi. Ento ka oneno jo Farisai ki jo Sadukai mapol bino i baptiiso pa iye, owaco botgi ni, “Yawuot nyoka, en ng’a ma ocikou ni uwar ki kwee ma obiro? Omiyo keluru pweyo ma rwate ki dwogo cwiny. Pe uparo waco i iyeu ni, ‘Ibraham obedo wuwa’; pien awaco botu ni, Lubanga twero ki kidi magi yweyo nyithindo pi Ibraham. Kombedi bende soka okete i tung pa yath; omiyo yath weng ma pe pweyo maber gidhogo piny, kede giketogi i mac.” Matayo 3:6-10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Par marac acel keken ma tye i lamo pa Adventist, ma kijaro kwede i lok me alama ‘Ot pa Rwot, en wa,’ ki ni wa obedo ‘cem me lam’ pa Abraham, en nyutu pire tek pa bwoyo wang pa Laodicea.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
Lubanga cwalo lakwena me waco bot jo pa En gin ma myero gubed kede gutim, pi winyo cikke pa kare pa En, cikke ma ka ngat otimo gi, bende obi bedo iye. Myero gihéro Lubanga maloyo gin weng, pe gubed ki lubanga mukene i anyim pa En; kede myero gihéro lanen-gi macalo gi keni, gitemo bot en macalo gubedo mito en otimo botgi.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
Pe tye gin matidi-tidi keken i cik maleng pa Lubanga ma myero kiketo kwede ki yot onyo ki mego dwong. Jogi ma giyubo, ‘Maca, Rwot owaco ni,’ gubedo i bendera pa Ladit me otum, tye i kobo ikom Lacwe gi ki Lakony gi. Gipungo ahadi ma kimiyo bot jo ma winyo, waco ni, ‘Ot pa Rwot, ot pa Rwot, wa en,’ ka gicoyo dwong pa Lubanga kun giketo kit pa En marac, kun gitimo gin keken ma En owaco botgi ni pe gitim. Giketo rit ma Lubanga pe omiyo. Wayogi tye me miyo jo obalo yoo, ki twero gi tye me balo cwiny. Pe gitye calo lero i lobo, pien pe giwoto i yore me ber bedo.
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
Bal madit loyo ma dano twero timo bot Lubanga aye man: gicayo woko can ma en ocwalo botgi. Jogi ma gitimo man gicobo dano ma pe tye ki ngec, pien gi keto alama me yoo ma bal. Gi tye ka poto woko cikke maleng ki kare kare...
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
I lok pa Kitap Maleng kikwaco wa maber keken ni pingo balo madwong obino i piny pa jo Yahudi. Gin tye ki ler madit, baraka mapol, ki bedo maber ma opwoyo. Ento gin onen ni pe gi matir i jami ma kigiyo gi me gwoko iye. Pe gi gwoko ki matir pab me zabibu pa Rwot, onyo miyo ne bibala pa en. Gityeko timo calo ni Lubanga pe tye, man aye omiyo bal ma matek okellogi. Manuscript Releases, volume 14, 343-345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Isirael ogen ni, pien Lubanga oyerogi i acaki me kitgi, gibed pire tek jo ma oyerone. Ento dok maloyo bene, gigeno ni pien gin jo ma oyerone, en obikumiogi, ento gin gikaro me okumi en. Ki poro, gin obedo jo ma oyerone, nyaka Lubanga oyweyo nyom gi; ento pe con gubedo jo ma Lubanga onongo odwaro ni gubed. Bedo ma kare i wang Lubanga pa jo ma oyerone pe kiyubu ki ngo ma giparo ni gin. Isirael me con obedo lube madit pa Kanisa Adventist me Nino Abicel; ento ka kiyee paro ma pe atir ni gin tye calo jo 144,000 i agiki me piny, pe neno pa Laodikiya oyaro piny, macalo pa Isirael me con. Adventism gigeno kede gicoko kube ni gin jo ma ocelo pa Lubanga i agiki me piny, kadi ki pite ma atir maber ma nyuto lok ma pat aye.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Ka wa cengi macok ki macok i tyek pa probation, dong ngec ma okwedo jo Laodicea myero obed mot tutwal ki atir tutwal. Ka tam marac eno pe ki weko pi adwogi, ento cal me Aaron, Jeroboam ki 1863 kibed kicano i raco me yore pa laditgi ki cik pa kit. Obedo macok ki macok i tyek pa probation; pe kitwero dok cano piny i raco meno.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Man aye kwer: lacer otyeko bino i piny, ento jo omaro otum maloyo lacer, pien ticegi obedo marac. Pien dano weng ma timo marac okwero lacer, pe obino bot lacer, niningi ticne oyubu. Yohana 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Lok me con pa apostasi mapol me Adventism otyeko kigwoko ne i Lok pa Lubanga ma poropheti. En adwogi ma poropheti matir. Nyutu me acaki me man obedo Isirayel me con. Isirayel me con obedo lok me con pa apostasi ma gityeko mede iye, ki ma medo kacel kacel. Ento Bibil ki Roho me Poropheti tito ni Isirayel me con obedo kit me nyutu Isirayel me kombedi. Kace bene eni obedo piny cwiny, ento pe obedo kare mo madwong maloyo me ngeyo adwogi man calo kare ma tye kombedi. Gin ma kityeko yaro woko ki Revelation pa Yesu Kristo, en adwogi ni lok me con pa Adventism, macalo horn me Protestant, tye ka rwate rom ki lok me con pa horn me Republican. Horn aryo weng gi keto witinesi me aryo pi acel ki mukene; ki ka gikwero neno maber witinesi acel, i kare acel gicako gengo nyutu pa witinesi mukene.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Rek pa Aaroni, pa Jeroboam, ki pa 1863 gin nyutu kare me cako pa Isiraeel me Roho ma kombedi; kede ka gin timo mano, gin bene nyutu kare me cako pa tung pa Republican. Kwena pa Malaika ma adek obedo ciko me pe kobo cal pa lewic. En aye United States ma me acel oketo cik pa Sande, kede dok opungo piny weng me timo kam manen.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Piny mapat bi lubo kit pa United States. Kadi bene en tye ka medo anyim, ento bal acel keken bi bino bot jo wa i but weng me piny.” Testimonies, volume 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Weche adiera me porofesi ma rwome ki poto me cik pa Ceng pa Sabiti, pe romo yweyo ki tic pa Kacel me Amerika. Lagony me piny i Apokalip apar adek, obedo pinyruoth me abicel me porofesi me Baibel, ma loyo pi higni 70 me porofetik kare ki Yesaya 23. En aye lagony me piny ma tye ki lang aryo. Weche adiera ma kube ki rwom pa lang aryo jene kombedi tye ka kiyabo woko; entit bot joma keken ma yero me ngeno ni Yesu otimo kiyabo woko Buk me Yabo pa Yesu Kiristo kun otiyo ki cako pa gin me nyutu agiki pa gin.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Amerika me Boc ocako i higa 1798 calo lobo pa rwot ma me abicel i nyutu me Bibul ma onwongo kinyutu. I higa 65 ma obino anyim, ngilo aryo ma dine gidonyo ki lok me con ka gi acel, oketogi i kit ma romo genyo; ento keken bot jo ma gicero neno. Higa 65 ma kiketo piny i Buk Aisaia, Dyer 7, ocako i 742 BC ki otum i 677 BC. Ki 1798 nyaka 1863, higa magi gidwogo dok. Higa 65 magi ginyutu yo me peko i ngilo aryo weng.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
I higa 1863, kare me acaki pa "nino pa rwot acel" ma i Yesaya 23 dong otyeko, kede man oketo alama me yo me poropheti pa kare me agiki pa "nino pa rwot acel". Higa 65 me acaki romo nyuto agiki pa 70 ma calo alama i Yesaya 23. Kare ma ocako i 1863 okany i 1989 (kare me agiki), en obedo kare pa Kanisa Adventist me Laodicea, ma ocako ki muvimenti me Millerite, ci ogik i muvimenti pa 144,000. Pi ni wa romo ngeyo kare me agiki, myero wa ngeyo kare me acaki. Adventism pe twero timo man, pien acaki pa en ki keto alama iye ki kwalo i woko kwer pa Mose, ma nyutu higa 65 keken ma nyutu cal pa acaki ki agiki pa Adventism ki pa United States.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Pien pi man, ki man obedo pingo ma dit maloyo, coc man o temo me cweyo adwogi acel pa lanen ma kombedi tye ka yabo cal iye ki Leona pa dul me Yuda. Adwogi en ni, ka pe imito cwako ni Kanisa pa Seventh-day Adventist dong kare weng obedo i kit me Laodicea, ento pe itwero, i kit pa tam maber, me yaro maber lok me con pa Adventism; ci ka pe iyaro maber lok me con pa Adventism, pe itwero maber me nyutu atir tung pa Republicanism.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Pien ka ka gi opore ki lwak me piny ki ngeyo pa Rwot ki Jawar Yesu Kiristo, ento dok giketo gi iye, ci gigoyo gi, agiki obedo marac maloyo cako botgi. Pire tek, obedo maber botgi pe gionongo ongeyo yo me bedo maleng’, maloyo ni ka gi dong gineno, dok weko cik maleng’ ma kigi miyo botgi. Ento obedo botgi kaka lok me ada ma tye ada waco ni: Gwok odok cen i ywec pa iye doki; ki nguruwe me nyako ma kigiloro odok yolo i lwak. 2 Peter 2:20-22.