The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
Lok me giko pa Old Testament tero anyim ahadi ni Lanabi Elija obino ki kwena pinyim nino madwong ki ma wori pa Rwot.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Nen, abi cwalo botu Elija janabi mapwod bino nino madit ki ma rwenyo pa Rwot; eno obidwogo cwiny pa kwaro bot lutino, ki cwiny pa lutino bot kwaro gi, ka pe abi bino akobo piny ki kwer. Malaki 4:5, 6.
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
Bibil tye pwore ni “nino madit ki ma ogonyo pa Rwot” onyo “kwer” ma Lubanga ogoyo piny kwede, bene gityeko yaro ne ki alama calo “lim 7 ma agiki” onyo “kwech pa Lubanga” i Kitabu me Revelation. Kap 15 me Revelation cako yubo kit me porofetik ma kelo i cwalo woko lim 7 ma agiki ma madit ki ma ogonyo i Kap 16.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Aneno aloka moro mapat i polo, ma madit ki ma pire tek, malaika abicel ma tye ki tem abicel me agiki; pien i gin kityeko opong mirima pa Lubanga.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
An aneno pi ma calo gilas ma omero ki mac; kede gin ma gityeko loyo le marac, cal mamegi, alama mamegi, kede namba pa nying mamegi, gi tye i wi pi ma calo gilas, ka gikano harpa pa Lubanga. Gin gi wero wer pa Mose, latic pa Lubanga, kede wer pa Lamb, gi waco ni, ‘Madit ki lamal tye tic mamegi, A Rwot Lubanga Ma Loyo Weng; ma atir ki ma kare tye yoo mamegi, in Rwot pa jo maleng. En ng’a ma pe bi wori, A Rwot, ki bi ye nying in? Pien in keken obedo maleng; pien piny weng bi bino kapak i anyim in; pien kica mamegi otyeko nyutu pire.’
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
Bang'o aneno, ka nen, ot pa Hema me Lagam ma i polo oyabore: Kede malaika abic aryo gubino ki i ot, gitye ki kec abic aryo, giketo ki law lineni ma maleng ki macol, kede giketo yica me bululu i cing pa gi. Acel ki jami angwen omiyo malaika abic aryo kop abic aryo me bululu, ma opong ki kwac pa Lubanga, ma ocwe pi kare weng ki kare weng. Kede ot opongo ki muc ma oa ki i rwom pa Lubanga, kede ki i twero pa en; kede pe ngat mo onongo twero odonyo i ot, nyo kikec abic aryo pa malaika abic aryo ogik. Revelation 15:1-8.
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
Gin ma omiyo "pe dano mo onongo twero donyo i Yekalo, nyaka tauni 7 me malaika 7 otyeko" obedo ni cawa me nongo woko kiloro ka Yekalo opong ki mosi i Pot Buk 15. Cawa me tem ma kimumiyo bot dano weng me lok wii ki nongo woko dong ogiko. Ka cawa meno ochopo, "ceng madit ki ma woro pa Rwot" ma Yohana oyaro "tauni me agiki 7" gibicwalo piny mapwod ki Bino mar aryo pa Kirisito. Malaki oyaro ceng meno "ma woro," ki Yesaya oyaro ne calo "tic ma pinyore" pa Lubanga.
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
Pien Rwot obi cungo calo i Got Perazim; obipoyo cwinye calo i Cogo me Gibeon, pi omede timo ticne, tic ma pe ngene; ki pi omede otimo atir timone, tim ma pe ngene. Kanyeni, pe obedo jo me yubu, ka pe, lacet mewu bibi bedo tek; pien awinyo bot Rwot Lubanga me Dul Lweny gono ma kicimo woko, ma obed i lobo weng. Aisaia 28:21-22.
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
Kadi bene "tic ma lamal" pa Lubanga ocobo "piny weng," Yubo pa Lubanga obedo peye ni yweyo pa kwidi tye kube ki cwer pa dulyec acel.
“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.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
"Ka Amerika, piny me twero pa yecu, obi rwate ki Paapasi i juko cwiny kacel ki miyo dano me yaro Sabat ma pe atir, jo piny weng i dunya gibiro kelo gi i lubo yore mamego." Testimonies, volumu 6, 18.
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
Piny keken obi opongo yanggi pa kare me temo-gi, ento “kwer me Lubanga” ma Sister White oyaro calo “ogor me piny,” kacel ki “kare me kwer me Lubanga ma ogoro” ma en bende oyaro tuk me kare ma cako ki cik me Sande i United States, pe gin lak abiro me agiki.
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
Cawa obino ma, i kit ma pire tek, cik pa Lubanga obicweyo woko i piny wa. Gi ma loyo piny wa gibicoyo cik i kabedo me ciko, ki gibiketo ni myero Dano gwoko Ceng Acaica, kede kamano jo Lubanga gibikele i peko madit. Ka piny wa, i kabedo me ciko ne, gibicoyo cik me tigo cwiny pa Dano ikom twero me dini pa gi, ki gibiketo ni myero Dano gwoko Ceng Acaica, kede ki kelo twero me gubo ikom gin ma gikwako Sabat me ceng abicel ki aryo, kadong cik pa Lubanga, i kom gin weng, obicweyo woko i piny wa; ci doko woko pa piny obigonyo gi bal pa piny. Review and Herald, Dicemba 18, 1888.
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
Cwero pa Lubanga, ma Sista White nyutu gi calo “otum pa piny,” ocake i cik me Sande pa piny ki nyutu acaki me “tic pa Lubanga ma pe matime kare”; entitoni, tic pa Lubanga ma pe matime kare dong maber obedo “bal abiro me agiko.” Cal ma rwate maber me “tic pa Lubanga ma pe matime kare” poye ka kiyaro gonyo woko ki Ijipiti i rek me cwero ma Lubanga katico. Bal pa Ijipiti, ka gin obedo apar i wel, kigwoko gi i tung aryo. Gin adek me acaki kicweyo gi piny ki abiro me agiko. Macalo eni, gonyo woko ki Ijipiti nyutu kare me cawa ma kiloko calo bal adek me acaki, ma ocake ki otum pa piny pa Kacoke me Amerika, kede medo paka Mikael obitungu, kadong kare me temo pa dano ogiko.
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
Yubu pa Lubanga bi aa piny i bot jo ma tye ka temo cuko ki kwanyo piny jo pa Ene. Cwiny mabor pa En kwede jo marac kelo dwong i cwiny jo i bolo mer; ento rwom me balgi obedo adada, ki matek tutwal, pien oturo kare mabor. ‘Rwot obiro ocungo calo i Got Perazim; obiro bedo ki kec calo i cweri me Gibeon, wek otim tic pa Ene, tic ma gony; kede omiyo obed tim pa Ene, tim ma gony.’ Isaiah 28:21. I bot Lubanga ma tye ki kica, tim me golo rwom obedo tim ma gony. ‘Pien an tye ngima,’ Rwot Lubanga owaco, ‘pe amoro tho pa jo marac.’ Ezekiel 33:11. Rwot obedo ‘ma tye ki kica ki ber bedo, ki cwiny mabor, ki madwong i ber bedo ki i adada, ... weko bal, ki bolo mer, ki tim marac.’ Ento ‘pe i kure mo keken obino yweyo jo ma ki bal.’ ‘Rwot obedo oyot i keca, ki madwong i teko, ki pe i kure mo keken obino yweyo jo marac.’ Exodus 34:6, 7; Nahum 1:3. Ki tim ma tek i ber bedo, obiro dwogo nyutu twero pa cik pa Ene ma gicweyo piny. Tek pa rwom me bal ma tye ka rabo bot jo ma bolo mer twero opimo ki oyoto pa Rwot i timo yubu ma ber. Kabila ma En oyiko kare mabor kwede, ki ma pe obicobo nyaka bal pa gi opong pimo i bot Lubanga, i agiki gibiro maco kop me kec mape gubiruk ki kica.
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
Ka Kristo ojuko lamo me gonyo i Ka Maler, dong kwec ma pe kiromo ma kiketo pire piny bot jo ma gubedo loyo le ma dit ki cal pa en, ki gubedo nongo alama pa en (Revelation 14:9, 10), bi cwalo piny. Cobo ma obito i Misiri ka Lubanga onongo tye ka waro Isirayeli woko, onongo rwate i kit ki kwero ma matek tutwal ki ma oyaro piny ducu, ma bi boto piny i kare mapir i war mar agiki pa jo pa Lubanga. Ngat ma oneno ngec owaco, ka tye ka laworo gogo ma matek manen: “Loco marac ma goro ki cwer obito i jo ma gubedo ki alama pa le ma dit, ki bot gin ma gubedo loyo cal pa en.” Nyanja “obed calo remo pa ngat otho; ki ngat weng ma tye kwo i nyanja gu otho.” Ki “kwar pii ki wang pii ... obedo remo.” Ento kata punygi man tye matek tutwal, kare pa Lubanga obedo maler piny ducu. Malaika pa Lubanga owaco: “Itye ma kare, A Rwot, ... pien in iketo kwero kamano. Pien gi otyeko moko remo pa jo maleng ki anabii, ka in imigi remo me min; pien gi rwate.” Revelation 16:2-6. Ka gi keto cik me tho bot jo pa Lubanga, dong gi oyudo bal pa remogi calo ka remogi otyeko weko ki lwetgi keken. Kite acel go, Kristo owaco ni Yuda me cawa pa en tye ki bal pa remo weng pa jo maleng ma otyeko weko kos cako ki cawa pa Abel; pien gi obedo ki tipu acel keken, ki gubedo ka yenyo timo tic acel kwede jo ma ogu anabii.
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
I bal ma dwogo eno, twero omii i ceng 'me koyo dano ki mac. Kede ciko madit matek okoyo dano.' Gikome 8, 9. Lanabi yaro kit pa lobo i cawa marac matek man ki yik man: 'Piny tye ka loro; ... pien piko me pat ojwik woko.... Yat weng me pat otyere: pien kica otyere woko ki i nyitho pa dano.' 'Cere ocwi i iye kidwonggi me piny, dogola owuco woko.... Eyo, rieme kwii atek! yome pa dyang gutam, pien pe tye wee me gicam.... Yute me pi otyere, kede mac odiyo pat me tim.' 'Wer pa ot pa Nyasaye bi bedo kwii i ceng eno, owaco Rwot Lubanga ni: gubedo bing pa joma otho mapol i kabedo weng; gibiyeco gi woko ki mung.' Joel 1:10-12, 17-20; Amos 8:3.
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
Bal magi pe obedo me lobo weng; ka obedo, ci jo pa lobo onongo kijuko pigi woko weng. Ento gibedo kwero ma matek loyo weng ma jo ma tye ki kwo con obino ngeyo. Kwero weng ma kiketo i jo, mapwod pe ogiko cawa me tem, kibedo kiorumo ki ng’wono. Remo pa Kirisito ma kwayo ogwoko jaricho ni pe oyudo pim ma opong pa richo ne; ento i kwero ma agiki, kok oyaro piny mape orumo ki ng’wono.
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
I cawa eno, jo mapol tutwal bidwaro ot me rweny pa kica pa Lubanga, ma gi ocopo gengo pi kare madit. “Nen, cenge bino,” Rwot Lubanga owaco ni, “an abi cwalo lapar i piny; pe lapar me budo, onyo cwiny me kwanyo pi, entono me winyo lok pa Rwot. Ci gibi yiko ki pi madit dok i pi madit, ki tung ma i North nyaka i East; gibi dwole ka dwole me yeny lok pa Rwot, ento pe gibinongo.” Amos 8:11, 12. The Great Controversy, 627-629.
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
Lok ma obino con owaco ni, "Lwak ma En bedo kwede pi kare ma malube, ki ma pe obituk ne nyaka opongo pima me richo mamege i coc pa Lubanga, dong i agiki obicamo kap me kwongo ma pe kigonyo kwede kica." En bene ocone i paragarafu acel acel ni, "Bal ma onongo i Misiri, kare Lubanga onongo omyero okwanyo Isirayel woko, onongo romo i kit kwede kwongo ma peko madwong ki ma orwate ducu, ma gibipoto i lobo weng me anyim kweyo woko ma agiki pa jo Lubanga." Lwak (the United States) ma opongo "pima me richo" obiyome bal ma romo kwede bal apar ma i Misiri.
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
Tauni pa Misiri gibotogi i kare aryo. Tauni adek me acaki gibedo i wi jo weng, ento tauni abiro me agiki gibedo keken i wi jo Misiri.
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
I cawa meno, abi poko lobo pa Goshen, ma jo na obedo iye, pi pe bi bedo kany anywero me ogweng; pi in ibik ngeyo ni an atye Rwot i tung piny. Exodus 8:22.
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
Bal adek me acaki i Misiri ogoyo piny weng; ento Goshen, ka jo-Hebru obedo, pe ogamo bal abicel aryo me agiki pa Misiri. Amerika (United States) obedo piny ma opongo kop pa richo ne ikare me cik pa Sande. Ikare meno, golo wi pa piny bot Lubanga bino ki goro pa piny; ento ribo pa Lubanga ma kelo goro pa piny kikubo ki kica, nyaka Mikael ocung, ki kare me temo ogengo pi jo piny weng. Ikare me cik pa Sande i Amerika, mapol pa jo ma kombedi waco ni gin jo me gwoko Sabat bibi poko wi piny i bot teko ma tye, ka bibi yiko mak pa le marac. Ikare meno, peko me cik pa Sande obedo temo me cwinya pi jo ma obedo i woko ki Adventism. Cako ki cik pa Sande i Amerika nyaka Mikael ocung, obedo cok madit pa jo-latic me kare me apar acel; ento kare me temo dong ogengo bot jo ma kigoyo gi tung kwo pi ngec me Sabat me ceng abicel aryo con me cik pa Sande.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
Ka nino tye ka kato, dong nonge maler ni tono pa Lubanga tye i lobo. I mac, i pi ma opong weng, ki i yubu pa piny, En tye ka ciko jo ma tye i lobo man pi bino ne ma cok. Cawa tye ka cok ka peko madit i lok me con pa lobo obino, ka kit timo mo keken i lwak pa Lubanga obeneno maber-lal ki mer madit, ki lworo ma pe romo yaro. I dok ki oyoto, tono pa Lubanga bimedo acel ikom acel—mac, pi ma opong weng, ki yubu pa piny—ki lweny ki ribo remo.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
Aii, ka jo obedo ngeyo cawa me dwogo pa Rwot i botgi! Tye jo mapol ma pud pe gi winyo ngec me adiera ma temo pi cawa man. Tye jo mapol ma Roho pa Lubanga tye ka yec kwede gi. Cawa me gono pa Lubanga ma obalo, en aye cawa me kica pi jone ma pe gityeko nongo yore me kwano ngo ma obedo adiera. Rwot bi neno gi ki kica matam. Cwiny pa en opore ki kica; lima pa en pud tye me gwoko, ento dyer ocigo bot jone ma pe gi mito donyo.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
Kica pa Lubanga nen i turo pa en mapol. En tye ka gwoko woko poko lok pa en, ka kuro ni ki tito ngec me ciko bot ji weng. Ai, ka jo wa ongeno calo ma myero lapok tic ma tye i tunggi me miyo bot piny ngec me kica me agiki, en onwongo obed tic ma ber madwong! Testimonies, volume 9, 97.
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
I lok ma con, en onongo onyutu ni “kare me tem me Lubanga ma obalo obedo kare me kica pi jogi ma pe gitye ki twero me nongo ngec me ngo ma obedo atir.” I lok ma bino, en omiyo kare meno nying ni “kare me peko.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
Aneno ni Sabata maleng tye, ki dong obi bedo, ocing me ogom i tung Isirael ma atir pa Lubanga ki jo ma pe gene. Kacel ki ni Sabata obedo lapeny madit, me medo cwiny pa jo maleng ma malongo pa Lubanga ma tye ka kuro odoko acel. Kace ngat ogeno, ogwoko Sabata, onwako kica ma rwate kwede, ci oweko woko, opoto cik maleng, dong obi beco buri pa Gweng Maleng ikome keken, macalo atir ni tye Lubanga ma bedo Rwot i polo me malo. Aneno ni Lubanga tye ki lutino ma pe gineno, ki pe gi gwoko Sabata. Pe gikwero woko ler ma tye ikome. I cako pa cawa me bal, wapong ki Roho Maleng, kun wa ceto woko ka wacwalo lok pa Sabata maber tutwal. Man ocoyo cwinye pa kanisa, ki Jo Adventist me nying keken, pien pe gi romo kwanyo lok atir me Sabata. Ki i kare man, jo ma Lubanga oyero, weng gineno kakare ni wan tye ki lok atir, ci gi obino woko ka gimoyo lupo ki wa. A Word to the Little Flock, 18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
Ento ka kiloko ne matin, lok me coc acel ma kiwaco kombedi bene nonge i buk Early Writings. I buk en, en oketo piny lok me nyutu ikom lok ma owaco ikom “cawa me peko.” “A Word to the Little Flock” obedo coc ma mokwongo ma kicato pa Millerites ma geno ma giyubu cwinya oko ki Great Disappointment me 22 October 1844, ci i higa mapol lacen, ka gi edita ogolo but mogo pa pamflet en me medo i buk Early Writings, gi nyutu maber ni “cawa me peko” ma kikwero iye pe obedo bal abicel aryo me agiki; pien, ka bal abicel aryo me agiki ki cwalo piny, pe tye kica ma rwate ki tero me puny.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
1. I pot buk 33 kimiyo gin magi: 'A neno ni Sabat maleng obedo, ki obibedo, rek me pyem ikom Israil atir pa Lubanga ki jo ma pe gene; ki ni Sabat obedo lapeny madit me keto cwiny jo maleng pa Lubanga ma ohero gi, ma tye ka kuro, bed kacel. A neno ni Lubanga tye ki nyithin ma pe gineno Sabat, ki pe gigwoko ne. Pe gi kwerone ler ma iye. I cako cawa me peko, Lamo Maleng opongo wa kun wa owoto woko ka wa waco ikom Sabat mapol opong.'
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
Neno man kimii i higa 1847, i kare ma jo pa Advent ma tye ka gwoko Sabat onongo manok tutwal, kede ikin gi, manok keken onongo gitamo ni gwoko ne tye ki ber madwong ma romo miyo rek ma yubo jo pa Lubanga ki jo ma pe gene. Kombedi, tim pa neno meno cako onen. Cako pa ‘cawa me peko’ ma kiyaro kany, pe miti ni obedo cawa ma kec bicako yutgi; ento kare matidi i anyim me yutgi, ka Kristo tye i Ka Maleng. Ikare meno, ka tic me konyo tye ka kato, peko bibi aa i piny, kede gweng mapol bibi kwech, ento gibigwoko gi i kamu, pi pe gigeno tic pa malaika adek. Ikare meno, ‘kot me agiki,’ onyo dwogo cwiny ma aa bot Rwot, bibi aa me miyo twero i dwon madwong pa malaika adek, kede me miyo jo maleng bedo redi me bedo mot i kare ma kec me abiro ma agiki bibi yutgi. Early Writings, 85.
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
I kare me cik me Sunday i United States of America, apostasi pa piny bino lubo ki balo madwong pa piny. I kare me cik me Sunday en, Adventism i United States bina ginyiko i dul aryo: acel bina nongo cim pa ensolo, acel mapat bina nongo cim pa Lubanga. Balo madwong pa piny me United States kicoyo ne ki kwidi me acel, aryo, ki adek pa Misiri. Yubu magi gimedo nyaka tyeko me temo pa dano; ci kwidi abiro mag agiki ma pe ki rwongo ki kica gubur piny.
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
Par an pe tye tutwal ikom lok pa janabi ikom gin pa Misri, ento loyo ikom adwogi ni Ellen White nyutu Misri calo cal me piny ma cwako lem me miyo piny weng moko cal me kisolo; pien kun timo kamano, obedo tye ka tic ki acaki me nyutu agiki, ma en cal me janabi pa Yesu calo Alfa ki Omega. I coc me Exodus, kare ma Rwot tye ka donyo i muma ki Israel ma con, en nyutu pire keni ki nying manyen.
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
Ci Rwot owaco bot Mose, “Kombedi ibino neno ngo ma abino timo bot Farao; pien ki lwete ma tek obi weyo gi, ki lwete ma tek obi gweyo gi ki lobo pa iye woko.”
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Lubanga owaco bot Mose, kede owaco bot en ni, An aye Rwot: An atyeko orwenyore bot Abraham, bot Isaka, ki bot Jakobo, ki nying Lubanga ma tye ki twero weng; ento ki nying JEHOVA pe gi ngeyo an.
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
An bene aketo kica na kwede-gi, me miyo gi piny Kana’an, piny ma gidako iye calo welo, ka gi obedo lapeŋ iye. An bene awinyo dwon me peko pa jo Isra’el, ma jo Misri gigwoko gi i otura; ci aparo kica na. Kono lok bot jo Isra’el ni, “An Rwot, ci abi kwanyo wunu woko ki piro ma jo Misri oketo i wunu, ci abi weko wunu woko ki i otura gi, ci abi cobo wunu ki lwet ma agolo i bor, kede yubu madit. Ci abimiyo wunu me bedo jo na, ci abi bedo Lubanga bot wunu; ci binenyo ni An Rwot Lubanga wunu, ma akwanyo wunu woko ki piro ma jo Misri oketo i wunu. Ci abi kelo wunu i piny, ma agamo ni abimiyo bot Aburahamu, Isaka ki Yakobo; ci abimiyo wunu pi obol wunu: An Rwot.”
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
Mose owaco kamano bot nyith pa Israel; ento pe gi winyo Mose, pien peko me cwiny, ki pien yubu marac-rach ma pire tek. Exodus 6:1-9.
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
Kany Rwot tye ka nyutu ni Moyses obedo lacwak pa singruok pa En, macalo Yakobo, Isaka ki Aberaham bene. Paka i cawa me Moyses, nying Yehova pe ngene bot Aberaham ki yotere ne, kendo i kare me nwoyo medo singruok pa Aberaham, ka Jo‑Hibru obino kwanyo gi woko ki tugo pa Misri, Rwot onwongo nyutu lok manyen pi kit pa En; pien nying nyutu kit i yore me poro. Ka Abram odonyo i singruok ki Rwot, Rwot oloko nying ne obed Aberaham. I cako pa lok me poro pi tugo pa Misri, nying pa lacwak pa singruok me dano olokke, kendo i agiki pa poro meno Lubanga oketo nying manyen pi kene.
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
I chapta abicel, Abram oketo kica, kede kany bene onongo ki waco porofesi me bedo i cing pa Misri pi mwaka mia angwen. I chapta apar abicel, Abram ogamo kit me tohara, ki nying pa iye kede pa Sarah giluoko.
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
Inyom higa 400, Moses ocungo malo pi tyeko poropheti me higa 400 pa Abraham. Abraham, Isaac, Jacob ki Moses weng gicungi calo jo 144,000 ma gidonyo i singruok ki Rwot i cawa me agiki.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
I kare me agiki me lok me con pa lobo man, singruok pa Lubanga ki jo ma gwoko cikke ne myero kiketo manyen odoco. Review and Herald, February 26, 1914.
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
Yik pa jogi ma gwoko Sabati ma gamo alama pa le madongo ki jogi ma gwoko Sabati ma nongo muhuri pa Lubanga, otim woko i cawa me cik pa Sande. Yik en kimiyo calo i lok me nyako apar.
“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.
“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 parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
Lapwonye me nyiri abicel otimore i 22 me dwe me Oktober, 1844, ka, i lok mukato me Millerite, kigabore nyiri ma tye ki ngec ki nyiri ma pe tye ki ngec. Cak me Adventism nyuto agiki me Adventism, ki gabo ma i agiki obedo otimore me lapwonye me nyiri abicel, ki gabo ma i agiki kicweyo ki Cik me Sande.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
Odoco, parabol man gipwonyo ni pe tye twero me cako odoco inyuma me kero. Ka tic me Lok Maber ocweyo, con otum-otum opoko ber ki marac, ki lim pa dul mo keken dong oketo atir pi kare weng. Christ's Object Lessons, 123.
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
Lok me tam me nyako apar ma pe ocako cobo nyuto ni nyako ma tye ki rieko i tung jo Adventist aye gimoko muhuri me Lubanga, ento nyako ma pe tye ki rieko i tung jo Adventist aye gimoko alam me le marac ka cik me Sande otime i United States. Nyako ma pe tye ki rieko bene gibedo calo jo Laodicea.
“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.
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
I kare me agiki, ka Lubanga oyubo odoco lagamne ki jo ma timo cikne, obin nyutu nying manyen pa en keken, macalo ma otime ka oyubo odoco lagam i kare pa Mose. Kit pa dako ma pat ma pe tye ki ngec obedo ni pe gitye ki mafuta; ki kit pa jo Laodicea obedo ni pe gubedo neno maber me neno ni pe gitye ki mafuta. Kipore maber ni ka dako ma pat ma pe tye ki ngec gin jo Laodicea, dong dako ma pat ma tye ki ngec gin jo Filadelfia.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Kadi i bot malaika pa kanisa matye i Philadelphia, coyo; Gin magi waco en ma lamal, en ma adier, en ma tye ki lagili pa David; en ma oyabo, ki pe ngat mo ogudo; ki en ma ogudo, ki pe ngat mo oyabo: An angeyo tic mamegi: nen, ase tero i wang mamegi lawote ma oyabe, ki pe ngat mo romo ogudo; pien itye ki teko matin, ki igwoko lok mamega, ki pe ikano nyinga.
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. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Nen, abi miyo joma i sinagogi pa Setani, ma gi waco ni gin Yahudi ento pe gin, ento gi bwolo, bino pako i piny i tungi in, kede me ngeyo ni aheroni. Pien igwoko lok pa cwinya mabor, an bende abi gwok in ki kare pa tem, ma bino donyo i wi piny weng, me temo joma bedo i piny.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
Nen, an abino otum; gwok maber gin ma itye kwede, pi ngat mo pe okawo korona mamegi. Ngat ma oloyo, abi timo ne dii i Ka Maleng pa Lubanga mamega, en pe bi oa woko; kadong abi goyo coc iye nying pa Lubanga mamega, ki nying pa poto pa Lubanga mamega, ma obedo Yerusalem Manyen, ma kato piny ki polo ki bot Lubanga mamega; kadong abi goyo coc iye nying mamega manyen. Ngat ma tye ki wii me winyo, wek owinyo gin ma Jwoki waco i bot kanisa. Nyutu 3:7-13.
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
Jo Philadelphia giporo 144,000, ki Lubanga omiyo gi lagam ni obicoyo nying manyen pa En i tung-gi. Ka Rwot donyo i kica ki 144,000, obinyutu nying manyen pa En. Rwot owaco bot Abraham ni En Lubanga ma tye ki twero weng.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
Ka Abram onongo obedo higni 99, Ladit onenore bot Abram, owaco kwede ni, “An aye Lubanga ma tye ki teko weng; wot i anyim an, ki obed ma pe tye ki bal. Ki abi keto kica mamega i tung an kede in, ki abimedo in tutwal tutwal.” Abram opoto i piny ki wi mamege; Lubanga owaco kwede ni, “Pi an, nen, kica mamega tye ki in, ki in obedo won pa pinye mapol. Pe dong gibiwaco nying in ‘Abram’, ento nying in obedo ‘Abraham’; pien atyeko aketo in obed won pa pinye mapol.” Genesis 17:1-5.
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
Ka Rwot con odonyo i lwak ki jo ma kiyero i cawa pa Abraham, omiyo gi ngeyo ni en Lubanga ma loyo weng. Ka odito lwak ne i cawa pa Moses, pi kare me acel keken oyaro ni en JEHOVAH. Ka Yesu obino me moko lwak ne ki jo mapol pi sabiiti acel, oketo nying manyen pa Lubanga, ma i Old Testament kiwaco ne kare acel kende keken, ki ma kiwacone en ngat ma Babulon.
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
Ento Nebukadneza, ladit, oyaro matek; ocungo malo kidi-kidi, owaco, owaco bot lalocge pa en, “Pe wa ocoyo dano adek ma kiwatigi i tung pa mac?” Gin odwogo waco bot ladit, “En adaa, ladit.” En odwogo waco, “Nen, an aneno dano angwen ma pe kiwatigi, gi tye ka woto i tung pa mac, kede pe gi tye ki peko mo; kit pa dano ma angwen tye calo Wod pa Lubanga.” Daniel 3:24-25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
Obedo yot tutwal me moko ni lut adek pa Danieri tye ka yaro cik me Sande i Potu me Amerika. I Danieri lut adek, Sadrach, Meshach ki Abednego gitye ka cwalo cal pa 144,000. 144,000 en jo ma gubedo dwoko lagam pi kare agiki. I Danieri lut adek wan neno cal me poroc ma nyutu cik me Sande ki kit me kot me agiki i gin ma otime. Kriisto onwongo tye, ki bende obedo, i mac me kwero ka kede jo-maleng adek pa en, ma cwalo cal, pe keken pa 144,000, ento bende pa lok me malaika adek. I mac, ma tito calo bal matek me cik me Sande, ginyutu ne ki nying acel pa en; ki nying eno pe onego kiweyo iye gin ma otime nyaka Kriisto obino calo Wod Lubanga. I cal me lut adek wan neno jo ma dwoko lagam i agiki pa piny gibedo ka rwate ki Kriisto i kare me bal agiki, ki en tye ki nying ma pe dano moro ngene.
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
Mapwod pe an arweny oko ki peno wa ikom kelo woko ki piny Misri maloro cik pa Sande i United States, wa myero wapoyo piny i cwiny wa ni mapwod pe bal ma macel i bal apar ocako i Misri, tye rwom pa Sabat ma adada.
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
Farao owaco ni, “Wuneno, jo pa lobo kombedi tye mapol, i ci wunyeko gi ki gin me cingegi.” Kwon kare con-ki, Farao ociko latic me loyo tic pa jo, ki lakwalgi, owaco ni, “Pe ibicako miyi jo laka me yubo kal, calo con; wek gidok gidogo laka pa gin keken. Rwom pa kal ma gubedo yubo con, ibiketo i wi-gi; pe ibin ngolo mo keken kwede, pien gi nino; eni aye ma gikweyo waco ni, ‘Wek wa wot wacwe misango bot Lubanga wa.’ Wek tic mapol mega oket i wi dano, wek gitim iye; ki pe gibed winii i nyig ma pe tye ki ber.” Latic me loyo tic pa jo guceko woko, ki lakwalgi, guwaco bot jo ni, “Farao waco kamano: Pe abi miyi laka. Wut, woti, umut laka kama itwero nwongo; ento pe mo keken ki i ticgu bityeko ngolo.” Omiyo jo guparore pi lobo me Kemet weng me dogo kong me laka me kabedo ikom laka. Latic me loyo tic ogiaco gi, giyaro ni, “Pongi ticgu, tice me kare-kare, calo kare ma onongo tye laka.” Lakwal me nyithind Israel, ma latic me loyo tic pa Farao godeke i wi-gi, gubego gi, kikalogi ni, “Pien ngo ma pe upongo ticgu i yubo kal lanyimi ki tin, calo con?” Eka lakwal me nyithind Israel gu doko ceto, giyal bot Farao, gicako waco ni, “Pien i timo kamano bot latici mamegi? Pe gimiyi latici mamegi laka, ento gicalo waci ni, ‘Yub kal’; i nen, latici mamegi gogi; ento bal obedo bot jo mamegi.” Ento owaco ni, “Wun nino, wun nino; eni aye ma uwaco ni, ‘Wek wa wot wacwe misango bot Rwot.’ Koro wut woti, i tici; pien pe gibimiyi laka, ento ibimiyo rwom pa kal.” Ki gitam, lakwal me nyithind Israel ginenoni ni gitye i kit marac, ka kiyaro waco ni, “Pe obinyuto mo keken ki i rwom pa kal pa tice me kare-kare.” Exodus 5:5-19.
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
Piri ki cik me Sande, bin bedo ki peko ma tye ka medo-med ikom joma tye ka gwoko Sabat me ceng abicel aryo, macalo peko ma obedo i anyim bale ma otoo bot jo-Misiri. Jo-Misiri ki jo-Ibiru weng giwaco ni Mose en aye ma omiyo peko weng, macalo Ahab oketo peko i wie Elija.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Ka Ahab oneno Elija, Ahab owaco bot en ni, “Itye in ngat ma ikelo peko i Israyel?” En odwoko ni, “Pe an akelo peko i Israyel; ento in, ki ot pa wu mii; pien un otyeko cweyo cik pa Rwot, in ityeko lubo Baalim.” 1 Kings 18:17, 18.
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
Lok me Musa nyuto gin ma gutime con ikom cik pa Sande, dok lok me Elija bende nyuto gin ma gutime con ikom cik pa Sande. Ka gin kacel onyo gin keken, Musa ki Elija obedo alama. I kare me golo kit pa Kristo, gi kacel gicoyo cal pa ngat 144,000 ma pe githo, kacel ki gi ma githo i Rwot. Musa kityeko yabe ki tho; Elija pe onetho. Gin bende obedo lanen aryo ma gicoyo peko bot jo i Apokalip apar acel. Ada mapol gityeko nyutore ki Musa ki Elija ka alama, ci wagene ni wabinen waco ikom ne lacen.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Nen, abi cwalo botu Elija janabi mapwod bino nino madit ki ma rwenyo pa Rwot; eno obidwogo cwiny pa kwaro bot lutino, ki cwiny pa lutino bot kwaro gi, ka pe abi bino akobo piny ki kwer. Malaki 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
Mapud pe ogiko kare me temo pa dano, “Elija lami” bino nenre ki kwena ma pat, ma dwogo “pwonya pa tata bot nyithindo, kede pwonya pa nyithindo bot tata-gi.” Lamic weng gikwero ikom giko pa piny, kede gi rwate kacel.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Roho pa lanabi tye piny i cing pa lanabi. Pien Lubanga pe en Lubanga me wic bal, ento en Lubanga me kuc, macalo i kanisa weng pa jomaleng. 1 Korint 14:32, 33.
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
Lok pa Eliya obino mapat kon nino madit ki ma pire tek pa Rwot; pien kamano, en aye lok mapat acel keken ma tye i Buk me Nyutu ma kimiyo nying ni "Nyutu pa Yesu Kiristo." Ka "cawa otye i tung' wang," lok mapat pa Eliya nyutu bot lutic pa Lubanga "gin ma myero bitime macek."
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ngec me nyuto pa Yesu Kristo, ma Lubanga omii ne, me anyuto bot laticene gin ma myero e cawa manok obino otime; ci ocwalo malaika ne me anyuto bot latic ne Yohana. En ma ocoyo lok pa Lubanga, kede lanyutu pa Yesu Kristo, kacel ki gin weng ma oneno. Opong kica en ma kwano, kede gin ma winyo lok pa poropheti man, kede gu gwoko gin ma kicoyo iye; pien cawa dong tye i cing. Revelation 1:1-3.
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
Wek inen ni ka Malaki tiyo ki Eliya macalo lamal, oketo iye nyutu ma matwal pi gwoko cik.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
Paru cik pa Mose, latic na, ma ami ne i Horeb pi Israel weng, kede ter ki kobo. Nen, abi cwalo botu Elija lacam, mapwod pe obino nino madit ki ma medo lworo pa Rwot. En bi dwoko cwiny pa ludito bot nyithindo, ki cwiny pa nyithindo bot ludito, ka pe, abino akado piny ki kwer. Malaki 4:4-6.
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
Lok adek magi aye agiki pa Testament ma macon, ki tye ki promis ma agiki, kede jenge madwong ikom gwoko cik apar pa Lubanga. I Buk me Fweny tye gueth abic ki aryo, ki ma agiki aye gueth pi jo ma gwoko cik apar pa Lubanga.
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
An Alfa ki Omega, cako ki agiki, ma acel ki ma agiki. Gi bedo maber gin ma timo cikke ne, pi gi bedo ki twero me yat me kwo, ci gidonyo kun oonyo me cabedo i cabedo. Apokor 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
Promis ma agiki i Testamen Macon owaco wa ni wapoyo cik apar, ento ka timo kamano oketo dwong i cik acel ma tye ki cik me ‘poyo’.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Poyo nino me Sabat, me gengo obed maleng. I nino abicel ibitimo tic, i timo tic mamei weng: ento nino ma abiro en nino me Sabat pa Rwot Lubanga mamei: iye pe itim tic mo keken, in peke, onyo wod mamei, onyo nyako mamei, onyo latic mamei, onyo latic dako mamei, onyo dyang mamei, onyo laling ma tye i i wigi mamei: Pien i nino abicel Rwot otyeko cweyo polo ki piny, ki nam, ki jami weng ma tye iye, ci oduci i nino ma abiro: Pien man Rwot ogwede nino me Sabat, ocweyo maleng. Exodus 20:8-11.
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
Poko ma agiki i Old Testament kacel ki New Testament keto dwong i cik pa Lubanga, ki keto dwong maloyo i Sabat me nino abicel. Malachi owaco ni “remember,” ki John owaconwa ni i ogwedi pi timo kamano. Sabat me nino abicel nyutu yubu pa Lubanga ki teko me yubu ne. Sabat bene obedo kom me ruc i nino agiki me lok ma otime i piny. Ka John cono “ogwedi” i kom jo ma timo cik ne, en keken tye ka cono gin ma Yesu, Alfa ki Omega, Cako ki Agiki, en ma acel ki ma agiki, owaco. Eraco, poko ma agiki i New Testament tye ikom Sabat me Nino Abicel, kacel ki kit pa Lubanga ma nyutu agiki ki cako.
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
Ada ma acel ma tye i buk me Genesis, nying ma nyutu ‘poc’, nyutu Latic, yub pa Latic, kacel ki medo dwong mapire tek i Sabat. Ka kiweyo gi kacel, rek i rek, poc pa Old Testament ki agiki pa Old kacel ki New Testament gimedo dwong Lubanga calo Latic, Cik me Apar, Cik me Sabat, kacel ki ni Yesu en poc ki agiki.
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
Nabii Elija, Malaki otiyo kwede macalo cal i kica me agiki pa Old Testament, kede en obedo nabii ma orwenyo ki Jezebel ki Ahab. Buk me Apokalipisi otiyo kwede Jezebel macalo cal pa Papasi, ki rwodi apar macalo cal pa United Nations. Rweny pa Elija ki Ahab ki Jezebel nyutu calo rweny pa jo 144,000 ki United Nations, ma ki keto teko iye ki United States, kede ma gitelo ki Papasi. Ka rwot pa dula apar pa tung malo pa Israel, Ahab onyutu teko me bedo rwot ikom dula apar; ka mano nyutu calo United States (Ahab) kelo teko i United Nations (dula apar onyo rwodi apar i Apokalipisi apar abicel aryo) me goyo pieng ikom gi ma gwoko Sabat pi Papasi (Jezebel). Cawa ma Malaki tiyo kwede Elija me nyutu lok ma bino anyim nino maduong ki ma opong gi bwor pa Rwot, Elija nyutu jo ma gigo goyo pieng gi Lomo me kombedi (drakon, lewic, ki nabii ma pe adier), calo kit ma Jezebel ogoyo piengne pi mwaka adek ki idiro. Cweyo dwong i Sabat kun otiyo kwede lok ‘poyo’ i Malaki 4:4, medo keto poto matek me cik pa Sande i kit me lamal ma Malaki onyuto.
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
Pol dok mito medo i tamo adwogi ma ki nyutu ka waporo acaki pa Cik macon ki giko pa Cik macon, ci dok ka waporo acaki pa Bibul ki giko pa Bibul. I Cak watye ki Lacwe Lobo, tic me cweyo, kede Sabato ma paro tic me cweyo. I Malaki kitero cik me Sabato calo kite me peko madwong ma kelo i giko me tem pa dano kacel ki bal aboro magiki; onyo, macalo Malaki loko nying ne, “nino madongo ma rorom pa Rwot.” Elija obedo ranyisi pa jo Lubanga ma waco ngec pa lamedo ma adek bot lobo ma tye ka tho.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
Tin, i cwiny ki i teko pa Elija ki pa Yohana Mabatisa, jo me cwal lok pa Lubanga ma oyerogi tye ka kwayo wii pa piny ma kityeko miyo ne bot tami me moko, pi tic ma pire tek ma peka bin otime, makato ki kato woko pa kare me tem, ki yubone pa Kristo Yesu calo Rwot pa rwodi ki Rwot pa jo rwot. Prophets and Kings, 715, 716.
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
Cakke me Baibul, ma bende obedo cakke me Testamen ma con, nyutu lok acel ma bende time i agiki pa Testamen aryo; ento cacake keken ki agiki keken tye ki ada pa gi kene, ma gimi dwong kede gimed i kwena. I buk me Genesis, wang cwiny tye i tic pa Lubanga; i buk me Malaki, wang cwiny tye i kwena ma laryo pi bal madwong ma bino. Agiki me buk me Revelation nyutu Alfa ki Omega. I buk me acel pa Testamen manyen, wa kwano magi.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Kitap me yilo pa Yesu Kiristo, wod pa Dawid, wod pa Abraham.
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Abraham onywolo Isaac; ki Isaac onywolo Jacob; ki Jacob onywolo Judas ki owadgi; Ki Judas onywolo Phares ki Zara ki Thamar; ki Phares onywolo Esrom; ki Esrom onywolo Aram; Ki Aram onywolo Aminadab; ki Aminadab onywolo Naasson; ki Naasson onywolo Salmon; Ki Salmon onywolo Booz ki Rachab; ki Booz onywolo Obed ki Ruth; ki Obed onywolo Jesse; Ki Jesse onywolo David rwot; ki David rwot onywolo Solomon ki dako ma onongo obedo pa Urias; Ki Solomon onywolo Roboam; ki Roboam onywolo Abia; ki Abia onywolo Asa; Ki Asa onywolo Josaphat; ki Josaphat onywolo Joram; ki Joram onywolo Ozias; Ki Ozias onywolo Joatham; ki Joatham onywolo Achaz; ki Achaz onywolo Ezekias; Ki Ezekias onywolo Manasses; ki Manasses onywolo Amon; ki Amon onywolo Josias; Ki Josias onywolo Jechonias ki owadgi, i cawa ma kicwalo gi i Babylon: Ki ka dong kicwalo gi i Babylon, Jechonias onywolo Salathiel; ki Salathiel onywolo Zorobabel; Ki Zorobabel onywolo Abiud; ki Abiud onywolo Eliakim; ki Eliakim onywolo Azor; Ki Azor onywolo Sadoc; ki Sadoc onywolo Achim; ki Achim onywolo Eliud; Ki Eliud onywolo Eleazar; ki Eleazar onywolo Matthan; ki Matthan onywolo Jacob; Ki Jacob onywolo Joseph, laco pa Mary, ma iye onywolo Jesus, ma ki lwongo ni Christ.
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Omiyo kobo weng aa bot Abraham nyaka Dawid obedo kobo apar angwen; kede aa bot Dawid nyaka kwanyo i Babilon obedo kobo apar angwen; kede aa kwanyo i Babilon nyaka Kristo obedo kobo apar angwen.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Kombedi, nywol pa Yesu Kiristo onongo obedo macalo man: Ka min mare Mary onongo kityeko kwayo ni obedo dako pa Josefu, pud pe gi bino kacel, gineno ni obedo ki otino i iye pi Lac Maleng pa Lubanga. Eka Josefu, laco pa ne, kun en dano ma rwom, ki pe mito yaro ne i wang dano, onongo paro me weko ne woko i mung. Ento kun onongo oparo ikom gin eni, nen, malaika pa Rwot onenone i neno me kong, owaco bot ne ni, “Josefu, otino pa Dawid, pe i lworo me cano Mary, dako pa in; pien gin ma kiketo iye obedo pa Lac Maleng pa Lubanga.”
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
En obi nywalo lati, in ibimiyo ne nying JESUS; pien obigwoko jo pa en ki i richogi. Kono gin weng man otimo ni, myero otiek gima Rwot owaco kun lanabi, waco ni, Nen, nyako ma pe orwate obedo ki nyathi, obinywalo lati, gin bimiyo ne nying Emmanuel, ma ka kiyubo, nyutu ni, Lubanga ki wa. Ekii Joseph oko ki nindo, otimo calo malak me Rwot oyero ne, omako dako ne bot en; ki pe orwate kwede nyaka obedo ka onywalo lati ma nyacel; omiyo nyinge JESUS. Matayo 1:1-25.
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
Cako me Cik Manyen tye rwate ki cako ki tyeko me Cik Mukato, ka bende ki tyeko me Cik Manyen; pien oketo dwong i teko me yubu pa Lubanga. Pien teko ma Kristo otyeko tic kwede me yubu jami weng i ceng abicel, en aye teko acel keken ma en tye ka tic kwede me “konyo jo pa en woko ki i balgi.” Nying “Emmanuel,” macalo kit ma kiwaco i coc pa Aisaia, nyutu ni “Lubanga ki wa.” En obedo iye jo pa en kun oketo but bedo pa en ma Lubanga ki bedo wa ma dano, ci mano keken obedo oketo but ma otimo ka ocako bedo ringo i Maria.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
Winyo ma opong opong keken romo tyeko rwom me gimito pa Lubanga. Pe o weko gimito pa En obedo pe macobo. Pe opoko cing ikom gin mo ma pe mite me kelo dano i rwate kwede En. Wa myero wanyut jo me richo bot rwom me kit maber pa En, kacel ka wa cwalogi bot Kristo, ki ngwono pa Kristo keken rwom man romo nongo.
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
Lagwoko oketo i kom kene peko me dano weng, ci obedo ki kwo ma pe tye ki bal, wek dano pe woro ni, pi lwak pa kit bedo pa dano, pe gitwero loyo. Kirisito obino me miyo wa ‘obed jo nywako kit bedo pa Lubanga,’ ci kwo pa En nyutu ni kit bedo pa dano, ka ocake ki kit bedo pa Lubanga, pe time bal. Ministry of Healing, 180.
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
Cak me Cik Manyen nyutu kany, kare, ki pingo ma Yesu oyie obedo kwede kit dano wa. Otim kamano me nyutu ni teko pa dano ka oyub ki teko pa Lubanga pe timo richo. Richo obedo kwalo Cik, ma Malaki owaco ni waparo “par.” Yohana okwaco wa ni gin ma gubedo ka gwoko Cik, kacel ki ma pe gutimo richo, gubedo romo donyo i bur me polo. Matayo nyutu ni ngat ma otimo richo twero loyo richo, calo keken Kristo oloyo. Ka wabedo ki Kristo i wang wa (geno me lagwok), wabedo ki teko me cweyo ma ocweyo polo ki piny i wang wa. Twero man omiyowa kun Kristo oyie donyo i dul pa dano, ki pi kare ducu me nining obed, pe keken Wod Lubanga, ento bende Wod Dano.
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
Tye kwena me adiera ma pire tek, ma kinyutu bot jo pa Lubanga ki i Buk me Nyutu, matidi i anyim giko kare me temo pa dano. Kwena ma pire tek man en bene “kwena me Eliya” pa Malaki, ma kilaro matidi i anyim nino marac ma pire tek pa Rwot.
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
I acaki pa Tam aryo, kede i agiki pa Tam Manyen, wa nongo gin me kit pa Lubanga ma ki nyutu maber. I Buk me Genesis, En obedo ma ocweyo gin weng; kede i agiki pa Buk me Revelation, En obedo Alfa ki Omega. I acaki pa Tam Manyen, En obedo Wod dano. I agiki pa Tam Macon, wa nongo cik ma lacam Eliya bi tiyo kwede me mino timo lok ma obi cwalo: poko cwiny pa kwaro bot nyithindo, kede cwiny pa nyithindo bot kwaro.
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
Cik pa janabi ma Elija tiyo kwede me cwal kwena pa ciko, en aye keken ma Yohana omiyo cik ni obitimo i Yabo pa Yohana. Elija, “biwoyo cwinya pa kwaro bot lutino, ki cwinya pa lutino bot kwaro-gi,” ki Yohana omiyo cik ni ocoyo gin ma tye i kare meno, ki ka otimo mano, pire keken obedo ka ocoyo boti gin ma bi bino. Lubanga otiyo ki Yohana me nyutu kit ma cik pa Alfa ki Omega tye ka tic i Lok pa janabi, ki Elija biketo kwena ne piny i cik acel man. Ka wa poko cakke pa Bibul ki tyeko pa Bibul, dong wa tye ka poko ma maco ki ma manyen. Won obedo cakke pa otino ne, ki otino obedo tyeko pa wone. Dul 144,000 obedo dul me agiki pa nyithindo pa Abraham, ki gin ma otime i kare ma Lubanga odonyo i cik ki Abraham nyutu calo gin ma otime i kare ma Lubanga oyiko odoco cik man ki dul 144,000.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
Kamano, en obed ki yie, mondo obed ki kica; pi kigamo obed adada bot nyikwar weng—pe bot jo ma obedo pa cik kende, ento bende bot jo ma obedo ki yie pa Abraham—ma en won wa weng. Roma 4:16.
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
Lok pa Elija tye ka nyutu cik me ‘Alpha ki Omega’, pien lalo obedo ‘Alpha’ ki lutino obedo ‘Omega’. Lok pa Elija obi dwogo cwinya pa lalo bot lutino. Karisito onyutu ni Johana Batisita obedo Elija, ki Ellen White bene onyutu ni William Miller obedo Elija kede Johana Batisita. Lok pa dano weng manen ma gitii calo lanyutu, ginyutu calo dwogo cwinya pa lalo bot lutino, ki pa lutino bot lalo. Tic en nyutu kit ma lok timo i dwogo cwinya pa dano bot Won-gi ma i polo; ento tye ki piri mapol, pien obedo cal me tic. I porofesi me Baibul, cal tye ki ngec mapol mapol, ki myero ginyutu ne ki kit ma gitye iye.
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
Ngo ma omiyo Yohana Batisita obedo madwong? Ojuko wii bot kit pa kwaro mapol ma lupwonye pa dul pa Yahudi ginyuto, ento oyabo wii bot ngec ma aa malo. Pud pe onywol, Roho Maleng ohumu pi Yohana: ‘Obedo madwong i wang Rwot, ci pe binyim waini onyo kongo ma dir; ci obedo opong ki Roho Maleng.... Ci nyithindo pa Isirael mapol obi dwogo gi bot Lubanga gi. Ci obi wot anyim bot En i cwinye ki teko pa Elia, me dwogo cwinye pa lati bot nyithindo, ki jo pe gikwanyo cik bot ngec pa jo ma tye kare; me tera jo ma kigero maber pi Rwot.’ Luka 1:15-17. Counsels to Parents, Teachers and Students, 445.
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
Lok man kiketo woko ni gin ma yero winyo bi dwogo cwinygi bot Laco me Polo, ento cik madwong me lanen ma bi tic me cwalo lok me ciko obedo ni Kiristo en Alfa ki Omega—en ma acel ki ma agiki, acaki ki agiki. Lok pa Elija otung ki nyutu pa Lok pa Lanen pa Lubanga ki iye neno ni Yesu Kiristo en Lok pa Lubanga, ki ni cik pa Baibul bene gin kare pa kit pa En.
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
Cik pa Lubanga obedo maleng calo Lubanga keken. Obedo nyutu pa mito pa En, obedo calo lok coc pa kit pa En, obedo nyutu pa hera pa Lubanga ki ngec pa Lubanga. Rwatte me cweyo tye ikom bedo rwate maber pa gin weng, pa jami weng, ma tye kwo ki ma pe tye kwo, bot cik pa Lacwe. Lubanga ocimo cikke pi luworo, pe keken pi gin ma tye kwo, ento bengi pi tic weng me kit piny. Gin weng tye i bot cikke ma kigengo matek, ma pe twero ngolowa. Ento, i kare ma jami weng i kit piny gitelo gi cikke me kit piny, dano keken, ikom bedo weng pa piny, tye iwoto bot cik me kica. Bot dano, ma obedo tic madit me cweyo, Lubanga omiyo twero me ngeyo mito pa En, me ngeyo kit maber ki ber pa cik pa En, ki cwayo ma lamer ma tye i iye; ki bot dano, myero dano gwoko cik ma pe ki yiko. Patriarchs and Prophets, 53.
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
Gin weng (kacel ki Baibul bene; pien Baibul en gin, ka en gin, dong obedo bute pa gin weng) tye iye cik ma kigengo maber. Baibul tye ki cik ma kigengo maber, onyo cikan, ma yubu nyutu pa iye ma atir. Acel ikom cikan meno aye ni: Baibul miyo rwate pa gin bedo acel ki cako pa gin. Yesu en Lok pa Lubanga, en acaki ki agiki; mano obedo "cik ma kigengo maber" kede obedo gin acel me kit pa en.
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
Watiyo kwede cako man pa Elija me nyutu ni acaki ki agiki pa Old Testament ki pa New Testament gitye ka rwom. Agiki pa Baibul, ma en bende agiki pa buk me Revelation, bene tye ka rwom ki acaki pa Revelation. Gin abic ma nyutu adiera ma macalo kacel, ma obedo i kom cik ma obedo but acel i kit pa Lubanga, ni Lok pa Lubanga kare weng nyutu agiki pa gin ki acaki pa gin. Adiera man obedo but acel me piro me lok ma waco ni Yesu Kristo en Alpha ki Omega.
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
Bot Apostol John i tingo Patmos, ki yabe iye cal me oneno ma lubo cwiny mabor ki ma twolo cwiny, ikom tem pa kanisa. Lok me kit ma lubo cwiny tutwal ki ma tye ki lwak madwong kiginyutu bot en i cal ki alama, paka jo Nyasaye obed ki ngec maber ikom peko ki lweny ma tye anyimgi. Kiginyutu bot John lok me gin ma otim i piny pa Kricitien nyo oo i agiki me kare. Ki piyo madwong o neno kabedo, peko, lweny, ki war me agiki pa jo Nyasaye. O coyo kwena me agiki ma bi cweyo cer pa piny obed matur, kona calo pungu me cer pi apeny me polo, onyo calo pungu me twic pi mac pa nino agiki.
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
I neno, Yohana oneno tem ma jo pa Lubanga gubedo golo pi gin ma atir. Oneno bedo gi ma pe gikweyo i winyo cik pa Lubanga, i wang twero ma gubedo ka diyo, ma gutye ka temo miyo gi pe winyo cik, ci oneno loyo me agiki pa gi i kom le ma wel en ki cal pa en.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
Ki i cal pa draagon madongo ma mit calo rem, le calo leopard, kacel ki le ma tye ki tungu calo me lamb, gavumenti me piny ma loyo matek i tic me cwalo piny cik pa Lubanga kede me cwer jo pa En, ginyutu bot John. Lweny mede nyo wa i agiki me cawa. Jo pa Lubanga, ma gicwalo gi cal pa dako maleng kacel ki lutino pa en, ginyutu calo gitye manok tutwal. I cawa agiki, otogo manok keken obinongo tye. I komgi, John owaco ni ‘gin ma gi gwoko cikke pa Lubanga, kede gitye ki laro pa Yesu Kristo.’
“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.
Ento keto matir pa kalam me poropeci nyutu lok i kit man ma kuc tye iye. Lagam ma tye ki lori ma macalo pa mem waco ki dwon pa drakon, kede ‘otimo kwede teko weng pa lagam ma acel ma tye i anyim ne.’ Poropeci tito ni obi waco bot jo ma bedo i piny ni myero gi cwe cal pa lagam, kede ‘omiyo jo weng, lutino ki ludito, gin ma tye ki jami mapol ki gin ma pe tye ki jami, jo me twero ki jo ma pe gi twero, nongo alama i cing ma mero gi, onyo i anyim wic gi; kede pe ngat mo romo yubo cente, ce pe obedo ki alama, onyo nying pa lagam, onyo namba pa nying ne.’ Kamano, Protestantisimu odugu i yo pa Papasi.
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
I cawa man ki neno Malaika ma adek tye katweyo i tung Polo, kacoyo ni: ‘Ka ngat mo woro lebi ki cal ne, ki omako alama ne i wiye me anyim onyo i cingne, en keken obiro mu waini me kica pa Lubanga, ma ocwalo pe ki medo i kop me kica ne.’ ‘Kany tye gin ma gwoko cikke pa Lubanga, ki yie pa Yesu.’ I rwate ki lobo tye dul matino ma pe gibiro wer ki bedo gi tek bot Lubanga. Gin aye gin ma Aisaia owaco ikomgi ni, macalo ka giyubu lacer ma otimore i cik pa Lubanga; gi yiko kabedo ma opoto macon, ka giwiyi lar me dyer mapol.
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
Lok me ciko ma pire tek loyo weng, ki lok me kwanyo ma ror tutwal loyo weng, ma kityeko waco bot jo ma bino tho, tye iye lok pa malaika adek. Richo ma cwalo keco pa Lubanga mape ki kica mo keken, myero obed richo ma marac tutwal loyo weng. Piny myero weyo i mudho ikom kit pa richo man? — Pe tutwal. Lubanga pe timo kamano bot gi ma ocweyo. Keco pa En pe rwate bot richo ma kitimo i pe ngeyo. Mapat ka cane pa En bino rwate i piny, myero kinyutu bot piny ngec ikom richo man, pien jo onwongo ngeyo pingo cane magi myero rwate, ki pien gin nongo twero me woko gi.
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
Kwena ma tye ki ciko man en aye ma agiki me yaro mapwod pe nyutu pa Wod Dano. Cal ma en keken otyeko miyo ginyutu ni bino pa en tye macek i tung wa. Pi kare ma paka obedo mwaka piero aryo, kwena pa laciang me adek tye ka yaro. I agiki pa Lweny Madit, boti aryo ginyutu: gin ma gopako ‘leja kacel ki cal pa en’ kede ginongo tago pa en; kede gin ma ginongo ‘lakam pa Lubanga matye ngima,’ ma ki cono nying pa Wuoro i wii gi. Man pe obedo tago ma ki neno. Kare obino ma ngat weng ma tye ki mito gwoko kwo pa cwinygi myero gipenyi ki bedo matek kacel ki goro, ‘Ngo obedo lakam pa Lubanga?’ kede ‘ngo obedo tago pa leja?’ ‘Wa twero nining pe nongo ne?’
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
Cim pa Lubanga, lamal onyo cim me teko pa En, tye i Cik ma Angwen. Man keken i Cik Apar ma nyuto atir ni Lubanga obedo Lacwe me polo ki piny. Man bende yiko atir Lubanga ma atir ki lubanga weng me ayela. I Lok pa Lubanga weng, adwogi pa teko me cweyo pa Lubanga kicoyo macalo rucubo ni En obedo loyo lubanga weng pa joma pe yaro Lubanga.
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
Sabat ma cik angwen me Cik Apar Apar ociko, kiketo ne me poyo tic me cweyo, me gwoko dwone pa dano kare keken gicito bot Lubanga ma adier ki ma tye ngima. Ka Sabat onongo kigwoko ne kare keken, dong pe onongo obedo dano mo moworo cal, onyo dano ma pe tero ni Lubanga tye, onyo dano ma pe geno. Gwoko ceng maleng pa Lubanga onongo okel dwone pa dano bot Lacweyogi. Gin pa kit lobo onongo gimiyo gicoyo ne i poyo pa gi, ki gubedo gitito waci pi teko pa ne ki hera pa ne. Sabat me cik angwen en cim pa Lubanga ma tye ngima. En nyuto ni Lubanga en Lacweyo, ki en cim pa twero pa ne ma atir i wi gin acel acel ma ocweyo.
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
Ento, ngo obedo lakit pa liec, ka pe obedo Sabato ma mape atir, ma lobo ogamo i kabedo pa ma atir?
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
Lok me poropheti ma owaco ni Papacy obedo me golo piri keken malo loyo gin weng ma ki loro ni Lubanga, onyo ma ki woro, otyeko pinyre nining i loko Sabat ki ceng me abicel aryo me sabiiti dwoko bot ceng me acel me sabiiti. Kadong i kabedo weng ma Sabat pa Papa giyaro maloyo Sabat pa Lubanga, kany dano me richo kigolo ne malo loyo Lubanga ma otimo polo ki piny.
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
Jogi ma tye ka nyutu ni Kricito opoko Sabati, tye ka wero waci kene atir atir. I pwonyo ma oweko i got, owaco ni: ‘Pe itam ni abino me yabo cik, onyo jo nabi; pe abino me yabo, ento me tyeko. Adong atir awaco botu ni: Nyaka polo ki piny bi woto woko, jot acel keken onyo titik acel keken pe bi woto woko i cik, nyaka gityeko weng. Ento ngat mo ma obalo acel i cik magi ma manok, ka bi pwonyo dano kamano, en obikwanyo ni en obedo manok i lwak pa polo; ento ngat mo ma timo gi ka bi pwonyo gi, en kene obikwanyo ni obedo madit i lwak pa polo.’
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
Roma Katoliki gi yee ni lok ma otime i Sabat otimo ki Kanisa megi, ki gi poko lok man pire kene macalo nyutu pa twero madit loyo pa Kanisa man. Gi waco ni, kun gi gwoko ceng acel me cabit macalo Sabat, Protestanti tye ka yaro twero pa en me ciko i jami pa Lubanga. Kanisa pa Rome pe oweko waci me pe ki bal; ci ka piny weng ki kanisa pa Protestanti gi yee Sabat ma pe atir ma en ocweyo, gin calo ni gi yee waci pa en. Gin twero poko twero pa apwostol ki lalo me con me konyo lok man, ento bal me tamgi yot me neno. Papisti tye ki pwec maromo neno ni Protestanti tye ka mino keni lok marac, gi ceko wanggi ki yero me weko neno gin atir i kit man. Ka kit me gwoko Ceng Acel dong obedo gi yero mapol, en opong cwiny, ka otye ki geno ni i agiki bi kelo piny weng me Protestanti i bok bendera pa Rome. Signs of the Times, November 1, 1899.