In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
I coc ma otyeko con, wan onyutu ni Elijah obedo alama. Ki rwatte ki cik pa William Miller, “alama” romo bedo ki lok mapol ma ginyutu kwede. En aye ni, Elijah ka alama, bende romo nyutu dul acel i alama me aryo pa Elijah ki Moses. Alama me aryo pa Elijah ki Moses otye ka woto i buk me Yabo weng; kace pe itye atir ikom ngo ma alama me aryo en nyuto, dong pe itye atir ikom kwena ma i buk me Yabo ma kikwanyo woko piri matin mapiri ki kare me temo okwogo. Maromo eni, kombedi wabiyaro matut gin mukene me kit pa lanabi ma kiketo rwatte ki alama pa Elijah.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Wan watye ki jonyutu adek madito me moko woko kit pa anabii magi. Jonyutu magi gin anabi Elija, Yohana Batisita kacel ki William Miller, ma inspiration onyutu ni gin alama ma gitwero kwanyo-gi gi.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
Alufu mapol gutelo me ogamo adier ma William Miller otito, ki Lubanga otyeko okwanyo latic pa En ma tye i cwiny ki i twero pa Elija me tito lok. Calo Yohana, ma obino anyim pa Yesu, jo ma otito lok man ma dut gineno ni myero gi keto turu i pur pa yago, ki lwongo jo me cweyo tici ma rwate ki dwogo. Lok pa gi onongo oketo cako cwiny ki loyo matek i kanisa, kacel ki nyuto kit pa gi ma adier. Ka lunyodo ma dut me woto oko ki poto ma bino ocoyo, jo mapol ma onongo gityeko kube ki kanisa ogamo lok ma kelo kwedho; gineno dwogo woko pa gi, kede oyo ma rac me dwogo, ki peko madit i cwiny, gipukore piny i nyim Lubanga. Kede ka Roho pa Lubanga obedo i wi gi, gi konyo me coyo dwon ni, ‘Bworo Lubanga, kede mii yegi bot En; pien saa me bura pa En dong obino.’ Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Elija, Yohana Batisita, ki William Miller kimiyo gi tipu ma peke, ma ogwokogi i yore me ticgi ki oyaro me ticgi gi. Lok me gikwero gi onongo kikano me koyo kanisa ki teko madit, ki me yaro piny ada matut pa kanisa meno. Ka obedo i kare pa Ahab, onyo i kare pa Yohana Batisita, onyo i kare pa William Miller, kanisa ma giwaco botgi weng onongo gitye ki pe neno pa Laodikia, ma piny madit ki otum tutwal, dong lok ne onwongo mito bedo dirik calo keto angon i tung yät. Onongo obedo bende ki kwena me nyutu giko pa kare me temo; ma i kom Yohana Batisita ne obedo laco me ciko pi ‘kec’ ma ‘obino’. Lok pa Miller me pwonyo ni, ‘Woro Lubanga, ka mi En duong; pien cawa me yiko pa En obino,’ bende ne obedo laco me ciko pi kec ma obino.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
Dwon pa Yohana omalo calo tarumbeta. Cik ma omiyo ne en ni, ‘Nyut jo na golo cikgi, ki ot pa Jakobo richogi’ (Aisaia 58:1). Pe obedo opwonye ki dano. Lubanga kede kit pa piny gin ma opwonyone. Ento onongo mito ngat acel me yubu yoo i anyim Kristo, ma tye ki cwiny ma tek me miyo dwone winyo calo lanabi me con, ka lwongo piny ma ocako marac me dwogo cwiny. Selected Messages, book 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Elija ocimo ni jo me kare pa en myero giyer i cawa eno me timo tic bot Lubanga onyo bot Baal, ci jo me kare eno pe gi miyo adwogi mo keken; man obedo calo yero Baal.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
Pe obedo kare mo keken ma mite lok me ciko ma adwong ki ribo ma atir, ki tic ma rigi, ma macok ki macok, calo kombedi. Setani obito piny ki teko madwong, pien ngeyo ni kare pa en otye macek. Obedo ka puko piny ki lok me yaro ma gonyo cwinya, ki jo pa Lubanga ginen mito waco gi lok ma oyot botgi. Bal ki tim marac pe gicayo. Omiyo an ngec ni jo pa Lubanga myero gicako temo ma orumu, ma pire tek, me gipigi woko geng ma tye ka bino. Tic ma rweny ki piny piny pa Lamo Maleng pa Lubanga mito kombedi, calo pe con. Lugwok myero gikwanyo woko. Myero wawak ki otut me wii ma bi balo wa woko, ka pe wacwany kwede. Setani tye ki teko madwong me loyo wii jo. Lalar ki jo tye i twero me gimonye gubedo i tung pa teko me geng. Kombedi pe tye kabedo mo ma pe cako tung. Wa weng watye opire tek i tung pa atir, onyo opire tek i tung pa marac. Kristo owaco ni: ‘Ngat ma pe obedo ki an, obedo konya; ki ngat ma pe ocoko ki an, opoto woko.’ Testimonies, volume 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
John omi nying piny ma oloko kwo marac i gin mukato pa en ni, ‘lare pa nyoka matwol.’ Me agiki, Millerites giyaro piny ma oloko kwo marac i gin mukato pa gi calo nyako pa Babiloon weng. Ka en bed Elijah, John onyo Miller, gin adek pe obedo jo teologian. Gin weng gikwanyo ki ii yore me kwo ma piny.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
Lok me adier ma tye i Yesu, macalo ka en opwonyo ne ka ocobo iye ki wingu me polo ma malac calo kom wii, en aye adier matwal i kare wa eni, ki bi doko cwinya pa dano ma oywako ne manyen keken, calo ma odoko cwinye pa dano i kare mukato. Kristo owaco ni, ‘Ka pe gitye winyo Mose ki Nabii, pe gibigeno, kata obedo ni dano acel odwogo ki i tho.’ (Luka 16:31).
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
Macalo jo, wa myero wayubo yoo pa Rwot, piny i twero me teyno pa Roho Maleng ma loyo weng, pi yaro Injili i kit maleng. Woto pa pii ma tye kwo myero ocuk piny kede oyaro i yoo mamego. I kio weng me tic, macego ki macok, jo kibigwalo ki i plau, ki i tic me kica me cente ma loyo opongo wic, kede gibimiyo gi ngec kacel ki joma otyeko tem—joma ongeyo atir. Ki kom tic pa Lubanga ma pire tek, got me peko obikwanyo woko kede obibalo i Nyanja. Watiyo calo joma otyeko neno ber pa atir macalo tye i Yesu.
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
I kare man, bi time gin mapol ma gubinyuto ni Lubanga obedo Rwot i kit ma tye. Ada bi waco i leb ma teter maber, ma pe romo gonyo. Jo ma lalar ada gubed gitemo nyuto ada ki kit bedo ma teter maber, ki leb ma lamal pa Lubanga. Ka gitimo kamano, gubedo ki twero madit i lwayo ada, ki i keto ne i timo ma atir, kaka Lubanga omiyo ne.
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
Ka jo ma gi nongo gin ma atir ki gi yubo ne, gikwanyo woko dok i paro pa dano, ci gimiyo bot wic ma kigoyo bwony meca pa gi me lok me gok, tyen ma rwom obino pi jo ma kare acel gi obedo lutic i tic me cwalo Lok pa Ber, ento kikwanyo gi woko dok i loyo ot me kio, ot me loro kio, ki kit mukene me tic me kom cente, wek gi dwogo i rek, wek gi nwang Baibulgi matek, ci, ki Lok pa Lubaŋa i cing, gimiyo gin ma atir pa Baibul, kio me cwiny, ka rwate ki malaika pa polo. Tic man kombedi kuro matek pi lutic ma Lubaŋa oketo gi. Eka Lubaŋa ma tye ki Laka weng obiwaco bot got me peko: “Ikwany woko, ki igolo i nam.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Elija, Yohanes, kacel ki Miller, tye calo dano ma kiloro gi ki bot ‘tic ma piny-piny’, ‘tic ma dano mapol tiye kwede’; pien ‘jogi’ ma con gityeko pwonye ‘adada’, lacen ‘gimedo keto i woko bot tam pa dano, ka gi miyo i cwiny ma kigoyo kio pa gi keken me lok me ywaya.’ Dano ma piny-piny ma kiloro gi bi miyo ‘keto pa adada’ me poropheti pa Biblia, ‘macalo ni Lubanga omiyo.’ Mede aryo, i dul me lok man, Sister White oyero ‘got’ calo ‘got me peko.’ Tic pa jogi obedo ki ‘miyo got weng obed piny.’ Tic ma ki tyeko ki dano ma piny-piny ma kiloro gi ki bot puro me bedo ma piny, nyutu tic me oyero ‘kit me yiko me Biblia ma tye kakare’, moko ki ‘kio me lok me ywaya pa dano’ ma jo teolog pa kare gicwalo bot dano.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
Tic pa Yowani Batisita, kede tic pa jo ma i kare me agiki cako wot i Lamo kede i Twero pa Elija me koyo cwiny pa jo ki i cwinya ma obur, pire tek gin rwate i gin mapol. Tic mamege obedo kit pa tic ma myero otim i cawa man. Krisito obino marom me aryo me yubu piny i twero ma ler. Lacoo pa Lubanga ma gitalo ngec me ciko ma agiki ma myero gimi bot piny, myero gicwalo yo pi bino pa Krisito ma aryo, macalo Yowani ocwalo yo pi bino mamege ma acel. I tic man me cwalo yo, ‘bugoro weng kibolo malo, got weng gibweyo piny; gin ma cobo gibed oyoto, ki kama ma rombo gibed mot,’ pien gin ma otime con bitime doki, kede dok ‘dit pa Rwot kibanyutu, lacic weng gunyute kacel; pien tung pa Rwot owaco ne.’ Southern Watchman, March 21, 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Kit pa jo yubu yore adek ma Aisaia onyutu en ni: kabedo piny weng gitingo malo, got weng gigoro piny, yore ma ocok gidwoko obed kakare, ki kabedo ma tek gidwoko obed opuk. Yo pa Rwot, ma kigero kun tingo malo kabedo piny, goro piny got, ki dwoko yore ma ocok obed kakare, ki dwoko kabedo ma tek obed opuk, en aye yore macon.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Dwon pa ngat ma goyo dwon i cogo, “Yubu yo pa Rwot; tim i cogo yo madwong ma obur pi Lubanga wa. Kabedo weng ma tye piny gubedo malo, ki got madit ki got macek gubedo piny; gin ma apwec gubedo obur, ki kabedo ma opuk-opuk gubedo maber. En aye, dwong pa Rwot obinyutu, ki dano weng gubineno ka otum; pien dho pa Rwot owaco.” Isaiah 40:3-5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Ka Yahudi ma gidwogo lok gi penyo Yohana Batisita ni en obedo Elija ma obino, en odwoko gi ni pe en; ento con, en okwanyo lok ma i Kitabu pa Isaya pi iye.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Man aye lok me Yohana, ka jo‑Yahudi gicwalo jodolo ki jo‑Levi ki Yerusalem me gipenyo ne ni, “In en ngaa?” En oyaro adaa, pe ocayo; ento oyaro adaa ni, “Pe an Kristo.” Gin gipenyo ne ni, “Ento ngo? In en Eliya?” En owaco ni, “Pe an.” “In en janabi eno?” En odwoko ni, “Pe.” Eka gi owaco bot ne ni, “To in en ngaa? me wa dwoko bot joma gicwalo wa. I waco ngo pi in keken?” En owaco ni, “An aye dwon pa ngat acel ma tero dwon i cungu, ‘Yikuru yo pa Rwot,’ macalo ka janabi Yesaya owaco.” Yohana 1:19‑23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Keto atir me “yo pa Rwot” nyutu kit me timo ma lacar pa Lubanga otele Miller me ngeyo ki me tic kwede, me yubo atir ngec me Baibul pa “yo” ma dano myero wot iye. Got mo keken myero omed piny, pien got me poropheti me Baibul tonyo adwogi, ma ka i neno gi i acaki, gi nen calo tek matek me ngeyo. Me ngeyo got maler ma maleng ma i Daniel lut 11, lok 45, ma Rwot me tung cen tye ka temo me olalo, myero icako ki nyutu got maler ma maleng ma adaa i Jerusalem, ma i poropheti nyutu got maler ma maleng me tipu. Me poyo got ma ki tero nying ni Armagedon, ma piro ne “got Megido,” myero wot bot Megido ma adaa. Peko me poropheti ma ki yaro calo tek gikwanyo woko ka ki tic kwede cik ma waco ni acaki me gin nyutu agiki me gin.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Tub me timo ma Isaaya ocoyo, ma Yohana oyaro, ki ma Miller otere anyim, omo malo bonde weng. Ka romo obed ‘bonde pa neno’ i Isaaya abicel aryo, onyo ‘bonde pa lagwok pa joma otho’ i Ezeeki’el, onyo ‘bonde pa Yehosafat’ i buk pa Yo’el, tub me timo ma gene i piny i ngec matir me kit pa Kiristo, macalo ma gicoyo calo Palmoni, “the Wonderful Numberer,” i kare me Millerite, onyo calo Alfa ki Omega, “the wonderful linguist,” i mukato wa, aye en ma omo malo ada me lanen ma gicoyo i ‘bonde’ me Lok pa Lubanga.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Gin ma pe lamal ma myero gityeko dwogo i lamal, ki kabedo ma otur ma myero gityeko cweyo maler, nyutu tic me dwogo i lamal yore kede kit pa tim ma jo jadolo me Laodikea gi tiyo kwede me gwoko kica mamegi ma gityeko yiko ki yat marac me lok me yebo. Tic pa Elija kicoyo ne tutwal macalo cal me timo pa Bibul ma atir, i ducu ki lok me yebo pa jo kwano lok pa Lubanga kede jo jadolo. Tic eno gitimo ne jo “dano mayot,” pe jo jadolo ma gi pwonyo kede jo kwano lok pa Lubanga. I iye gin me kit pa nabi me jo nyutu adek magi, bene tye gin mere ni Elija ma obino obedo dano.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Nyutu man twero nen calo pe ma dit, ento ka jo ngeyo me yecu me Adventism tye ka temo yiko nyig lok pa gi, gicayo but acel ki coc pa Sister White ma iye owaco icawa me anyim ikom dichuo ma obino ki cwiny kede teko pa Elija, ki medo nyig lok me yabo pa gi kene, ka gibayo matek ni Sister White ne tye owaco ikom kene.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
Lok pa janabi myero otyek. Rwot waco ni: “Nen, abi cwalo Elija janabi botwu, mapwod obino nino madit ki ma rweny pa Rwot.” Ngat mo myero obino ki muya ki teko pa Elija, [Nen i agiki.] ka onyutu kene, jo romo waco ni: “In itye ki rwom tutwal, pe in yiko Buk pa Lubanga i kit ma atir. Wek an awaci in kit me pwonyo lok mamegi.”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
Tye jo mapol ma pe gubedo ngeyo ruc ikinyi tic pa Lubanga ki tic pa dano. An abiwaco atir, macalo kit ma Lubanga omiya, ci kombedi awaco ni: Ka i mede ka wenyo bal, ka igwoko cwiny me rweny, dong pe ibin ngeyo atir matwal. Yesu owaco bot lupwonyne ni, “Atye pwod ki lok mapol me waco botu, ento kombedi pe iromo kume.” Pe gitye i kit me ngeyo maber gin ma maleng ki gin ma matwal; ento Yesu osubu ni obi cwalo Laloc, ma obipwonyogi gin weng, kede obidwogo i cwinygi gin weng mo keken ma owayo botgi.
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
Lacim wa, pe wa myero keto geno wa i dano. “Weki dano, ma pume tye i icungu: pien iye tye ki wel ngo?” Myero wuketo cwinyu ma pe tye ki kony i Jisu keken. Pe onego wa miti ki i wang pi me but piny ka tye wang pi i got. Waweki pi me piny; wa bini bot wang pi ma i got. Ka tye but me atir ma pe i ngeyo, onyo ma pe i cony kwede, yeny; pore Cik pa Lubanga ki Cik pa Lubanga; cwe atir piny piny i bur me Lok pa Lubanga. Myero wuketo wutegi ki paroyu i kica pa Lubanga, wubalo paro ma onongo obedo i wiiwu con, ki wulek Laro me polo owal wu i atir weng. Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
Ngat mo bi bino i tipu ki teko pa Elija: Lok magi jo mogo gi keto gi marac; gi giketo gi bot ngat acel ma gi paro ni obinonge ki kwena pa lanen ma obino lacen ikare ma dong otum bedo ki tic pa Mrs. White. Paragraf adek ma kicobo i coc ma kinyingo “Wek Polo obed Lamer” en but matin keken pa waci ma Ellen White omiyo i Battle Creek, Michigan, i nino me 29 me Dwe me Januari, 1890. Pien man kicape iye i Review and Herald me 18 me Dwe me Februari, 1890, kityeko miyone nying “Kit me conyo kwac pa kite me cik ma giconyo iye.” Mukato mapatpat ma kigolo ki coc man, ma kityeko ticgi loyo me opongo pot karatac mogo pa dul man, itwero onongegi i pot karatac 23, 104, 111, 119, 158, 278, ki 386. Coc eno kigolo dwoko weng weng i Selected Messages 1:406-416, ka but ma tye iye ma kityeko yiko i nying “Wek Polo obed Lamer” nen i pot karatac 412 ki 413. Ka kikwanyo coc eno weng weng, pwod peke nonge ni Ellen White, i lok ma omiyo man—ma otime mapol pe loyo higa acel lacen ki Konferensi me Minneapolis—bot dul me jo i Battle Creek, onongo tye ka waco kom tici pa kene. Jo mogo gi dong otyeko bedo jek i tic pa kene. Medo neno ni i paragraf ma tye anyim pa en ma nen i dul man i pot karatac 475, Ellen White owaco ni:
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
Wan myero bino i kit ma lapeny weng myero omiel oko. Ka aparo ni abedo ki ler, abicako timo tic ma amyero timo i yaro ne. Ka abed ma apenyo jo mukene i kom kwena ma Rwot mito an awiyi bot jo, wang od twero cego, wek ler pe obi rwate bot jo ma Lubanga ocwalo ne. Ka Yesu odonyo i Jerusalem, lupwony weng ocako bedo ki kica kede gudo Lubanga ki dwon madwong pi tic madwong weng ma gi neno; gimoko waco ni, “Opong maber Ladit ma bino i nying Rwot: kuc i polo, ki dwong i malo maloyo.” Kede jo Farisi mogo i tung’ lwak nowaco bot en ni, “Rabi, yik lupwonyi.” En odwokogi waco ni, “A waci botu ni, ka gin eni oyikre, kidi kombedi bikwanyo ki dwon” (Luka 19:37-40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
Jo Yahudi gi temo gengo yaro pa kwena ma kityeko kinyute con i Lok pa Lubanga.
“Then she makes reference again to her own experience:
Kare dok ocwalo lok kom gin ma otyeko kato pire kene:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
Lok pa lanen myero otyeko. Rwot owaco ni, "Nen, abi cwal botu Elija lanen mapwod obino nino madit ki matek pa Rwot" (Malaki 4:5). Ngat acel myero obino i cwiny ki teko pa Elija, ka oyaro, dano romo owaco ni, "Itye i tek loyo; pe icobo Buk Maler i kit ma obedo kakare." - Selected Messages, volume 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
Ni en otyeko waco ikom gin ma otime iye keken, man bene kiyaro maleng ki i dul me coc ma obino anyim, ma i iye owaco ni:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
'Abiwaco gin ma tye adier macalo ka Lubanga omiya....' Med ikom Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Kom ma eni ni Ellen White myero odwogo bot lok me yobo pa lajwogi pa kit pa Lubanga ki lalo pa kare ne, pe nyutu keken ni onongo onyutu en keken calo ‘ngat’ ma bi bino lacen i Roho ki teko pa Eliya. Kwani tye anyutu mo me jo mapol ma giyaro Ellen White i but Adventism ma gilwenyo yore me ciko Bibul ma en otiyo kwede? Kani en onongo owinyo waco ni, ‘i pe yab Bibul i kit ma tye kakare’? En terang maber ni i agiki pa lobo bi tye lwak jo ma gibicweyo ki Roho ki teko pa Eliya; ki pe tye yore mo ma rwate me waco ni en onongo oparo ni lwak me ‘dwog madwong pa malayika adek’ onongo tye timo i kare ma en opoko lok pa rweny pi tim ma lacen ma teko pa Eliya bi yaro. Lajwogi pa Adventist ma i kit Laodicea gimito mino lwakgi geno ni Dul White onongo ‘tyeko miyo wiroyo’ ‘yore me neno pa en keken’ calo tyeko poro pa rweny Eliya ma obicwali anyim Nino Madit ki Marac pa Rwot.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Nen, abicwalo botu Elija janabi, pala ka nino madit ki ma woro pa Rwot obino. Malaki 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Jami acel me lanen pa Elijah calo cal en ni, onyutu yore me Biblia ma waro lulube pa lamo pa lami ma gimiye lulube pa yore ki kit. Tic pa iye me yabo yo (eni yo, wut iyie) kitimo ki yore me Biblia ma waro tito pa lamo ma ocoko. Ki laloc adek pa Elijah, John the Baptist ki Miller; kede ki laloc pa Sister White pi bino pa Elijah ma ne tye anyim, en obi bedo laco, pe dako. Ka yore pa Palmoni ki Alpha ki Omega ki ngweyo maber, ki neno ni pe keken en calo tung acel me cik pa Biblia pi poko Lok ma i Biblia, ento en obedo calo coc me kit pa Kiristo, ma en bedo madit pa Iye.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Kadong duŋ pa Rwot binyutu, ring weng bineno ne kacel; pien dho pa Rwot owaco ne. Yesaya 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Kit pa Kristo keken ki nyutu ki yore me tic ma bi tic kwede i ngeyo Lokne, pien En aye Lok.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
Cik pa Lubanga i ot me lamer i polo, en acaki madit; ento lagam me cik ma kiketo i bale me kidi, kacel ki gin ma Moses oketo i coc i Buk Abicel, gi obedo kopi ma pe tye bal pa en. Jo ma obino i ngec pa kom man ma ping, kiyamo gi neno kit ma lamer, ma pe oyubu, pa cik pa Lubanga. Gin oneno, macalo pe otime con, pire tek me lok pa Rwot Yesu: ‘Naka polo ki piny bi bino woko, pe bene leb matin keken onyo rek matin mo keken obino woko ki i cik.’ Matayo 5:18. Cik pa Lubanga, pien obedo nyutu pa dwaro pa En, kede kopi pa kit pa En, myero obed kare weng, ‘macalo lami ma igamo i polo.’ Kongel mo keken pe kityeko juko; pe bene leb matin keken onyo rek matin mo keken otyeko yubu. Lacoc pa Zabura owaco ni: ‘Pi kare weng, A Rwot, lok mamegi ocung i polo.’ ‘Kongel pa En weng tye atir; gi cungo ma dir pi kare weng ki kare weng.’ Zabura 119:89; 111:7, 8. The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Macalo kaka Cik Apar obedo paco ma pe romo loko me kit pa Kirisito, kamano bene cik me laro porofesi obedo paco me kit pa en.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
Myero wan ngeyo pire kene ngo ma yubu Kristianiti, ngo ma obedo ada, ngo aye yie ma wan orwako, ki ngo aye cik me Baibul—cik ma omiyi wa ki bot Twero madit loyo weng. Tye jo mapol ma gigeno labongo bur me keto yiegi iye, labongo lagam ma opong pi ada pa gin eno. Ka lok me paro mo kelo ma rwate ki tam ma gicako con, gi dong obedo oyot me rwako ne. Pe giweko paro bot lapok tic dok agiki; yiegi pe tye ki bur ma adada; i cawa me tem gibi nongo ni giyubo i yari.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
Ngat mo ma obedo ki pac kwede ngec pa kene ma pe opong me Lok pa Bibilia, ka paro ni man rom pi warwoko pa kene, obedo i bwola ma kelo tho. Tye jo mapol ma pe gicono maber ki poyo lok pa Bibilia, wek obed ki twero me nyutu bal, kede me kwanyo woko kit me gang ducu kacel ki geno marac ducu ma kiketo calo adieri. Satan okelo paro pa kene i woro Lubanga, wek opoto bedo ma yot me Injili pa Kiristo. Jo mapol ma giyaro ni giyie adieri me kombedi, pe gingene ngo ma teyo yie ma ceng acel kicwalo bot jo maleng—Kiristo iyin, geno pa dwong. Giparo ni gikwako migot macon, ento gitye gi cwinya macok kede pe turo. Pe gingene ngo me keto i kwede i temo pa kwo gi, kede bedo ki ber bedo ma adier pa hera ki yie. Pe gin latic me Bibilia ma tute; ento gitye gi ojiji kede pe mino wii. Ka tam ma pe dong acel otime ikom lok me Bibilia, jo magi ma pe giporo ki dwon, kede pe giketo wii maber ikom ngo ma giyie, giyar woko ki adieri. Myero wamiyo jo ducu ngec ikom mitu pa penyo tutwal i adieri pa Lubanga, wek giyange ni ginen adieri ngo. Jo mogo giyaro ni ginen ngec mapol, kede gicen pac ki kitgi, ka ento pe gitye ki kec i tic, pe gitye ki hera ma ocoyo pi Lubanga, kede pi cwinya jo ma Kiristo otho pi gi, macalo ka pe gubedo ongeno Lubanga ceni. Pe gikwano Bibilia wek gimiyo cwinya gi en romo ki gin ma i kom lagwii kacel ki lic. Pe ginen ni en obedo dwol pa Lubanga ma tye ka waco botgi. Ento, ka waloyo ngec ikom yore me warwoko, ka waneno keng pa Ceng me twero maber, myero wapore Bibilia ki dwon; pien lapromisi ki lapiir pa Bibilia gimiyo keng ma piyo me dwong ikom yore pa Lubanga me warwoko, adieri magi ma lamal pe gicako ngene maber.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Obedo Kristian atir atir nyutu ni bedo macalo Kristo. Lok man nyutu ni “myero wa ongeyo wa keken ngo ma yubo kit me Kristian.” Owaco ni “myero wa ongeyo ngo ma obedo atir.” Owaco ni “myero wa ongeyo yie ma wan okwako en ngo.” Myero wa ongeyo “ngo gin cikke me Baibul—cikke ma gimiyo wa ki bot twero madit maloyo weng.” Bedo calo Kristo mito ngeyo ngo gin cikke me Baibul ma gimiyo wa ki bot twero madit maloyo weng. Labongo cikke meno, pe wa romo bedo calo Kristo, pien cikke ma kimiyo ki bot twero madit en nyutu kica pa En ki atir atir.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Kit mukene me Elija obedo tic me yubu yoo pi lami ngec me lagam. Elija tyerone tic ma kitimo i kare ma jo ma kiyero con kigiweyo i cut, ka tutunu kityero jo manyen. Mukato man tyerone yore me yweyo ma yubo jo ma gityerone calo rwongo maleng, i rwate ki jo ma kiyero con ma pe maleng.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Nen, abi cwalo lacak na, ci obi yubu yoo i anyim an; ci Rwot ma un luturo, obi bino ka cit i Hekalu pa’ne, en aye lacak me lagam, ma un gumaro iye: nen, obino, waco Rwot pa dul me lweny. Ento ngo matwero bedo i nino me bino pa’ne? Ki ngo bitwero cungo ka onyutu kene? Pien en calo mac pa lareyo, ki calo sabuni pa loyo twal: ci obi bedo ka lareyo ki lacweko me feza: ci obicweko nyithin pa Lewi, ci obiyweyo gi calo zaabu ki feza, pi gubweno bot Rwot misango i kit maber. Dong misango pa Yuda ki Yerusalem bime bedo ma rwate bot Rwot, calo i nino me kare macon, ki calo i higa me mukato. Malaki 3:1-4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Yohana Batisita ogoyo yo me Kristo bino kacel atir ki yweyo Kaca pa En. Yweyo pa Kaca ma otimore i acaki ki i agiki pa tic pa Kristo ne obedo otum me Buk Malaki, Dul adek. Yohana Batisita obedo laco kwena ma ogoyo yo pi laco kwena pa laloc me yweyo wodi pa Lewi maleng.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
I yweyo ot pa Lubanga, Yesu ogamo tic marwate ni En obedo Mesiya, kendo odonyo i tic ne. Ot en, ma gicweyo pi kabedo pa Bedo pa Lubanga, gicelone obed lapwon matut pi Isirael ki pi piny weng. Ki i kare ma pe otum, dwaro pa Lubanga ne obedo ni gin weng ma oywoko, ki aa bot seraf ma lacer ki maler nyo bot dano, obed ot pi bedo pa Luywoko. Pien richo, dano pe dong obedo ot pa Lubanga. Cwinya pa dano, ma obur kendo oketh ki tim marac, pe dong nyuto rwom pa Lubanga. Ento, kun Wod Lubanga obedo dano, dwaro pa Polo otiyek. Lubanga obed i dano, kendo ki kica ma ogwoko cwinya pa dano dok obedo ot pa En. Lubanga ocelo ka ni ot pa Jerusalem obed layeny ma pe kat, pi rwom me bedo maloyo ma oyabe bot cwinya weng. Ento Yahudi pe ginen ngec pa ot ma gityero kede cwiny mapol. Pe gigol gi keken calo ot maler pi Lamo pa Lubanga. Lawinji pa ot pa Jerusalem, ma opongo ki dwog me cato ma pe maler, onyo tutwal ot pa cwinya, ma kikayo ki bedo pa dwaro pa ringo ki paro ma pe maler. I yweyo ot ki bot latic me cato pa piny, Yesu ogamo tic marwate me yweyo cwinya ki kop pa richo—ki dwaro pa piny, ki dwaro me kene kene, ki yore ma marac, ma goko cwinya opoto. “Rwot ma u tenyo, obi peya donyo i ot pa En, en Ladwong pa rib ma umero iye; nen, obi bino,” eloko Rwot pa jo lweny weng. “Ento ngat mane romo bedo i kare me bino ne? Ki ngat mane obedo anyim kun onen? Pien En calo mac pa luyiko, kendo calo sabuuni pa jo me yweyo bodo; kendo obi bedo piny calo ngat ma oyiko ki yweyo feza; kendo obi yweyo nyik pa Lewi, kityeko yweyo gi calo golide ki feza.” Malaki 3:1-3. The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Yohana Batisita obedo laco me kwena ma oketo yo pi Kristo mondo obi ka tutunu dok oyweyo Yekalu pa ne, ki William Miller bende otimo tic maromo ki eni me keto yo pi Kristo mondo obi ka tutunu i Kabedo Maleng Maloyo Weng i October 22, 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Yohana ki Miller gin calo alama me loco maleng ma Malaki onyutu, ma kombedi tye katimo i mukato wa.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Lanabi owaco ni, “Anen malayika mukene obuto ki polo, ki twero madwong; kede piny ocane ki dwong’ pa iye. Kede okok ki dwon ma tek, waci ni, Babilon ma madit oboto, oboto, kede obedo ot pa lajok” (Yabo pa Yohana 18:1, 2). Man en ngec acel keken ma kimiyo ki malayika marom aryo. Babilon oboto, “pien omiyo piny weng omak waini me kwer pa yo marac me coyo pa iye” (Yabo pa Yohana 14:8). Waini man ngo?—Pwony ma pe adieri pa iye. Omiyo piny Sabati ma pe adieri i kabedo me Sabati me cik ma angwen, kede odwogo lok ma pe adieri ma Satan en ma acel owaco bot Eva i Eden—bedo pe tho ma mapore tek pa cwinya. Lok me bal mapol ma rwate en oyabo maber loyo i kabedo ducu, “kun opwonyo calo pwony cik me dano” (Matayo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
Ka Yesu ocako tic pa iye i lwak, ocweyo Kac pa Lubanga ki yubu marac ma gigonyo iye. I kare me agiki me tic pa iye, ocweyo Kac pa Lubanga odoco. En aye, i tic me agiki me ciko lobo, gigolo kwac ariyo ma tye keken bot kanisa. Ngec pa malaika me ariyo en ni, ‘Babilon opoto piny, opoto piny, boma maduong’ en; pien en omiyo oganda weng kinywogo mwenge me cungi pa yarone’ (Revelation 14:8). Ka i dwon madwong’ me ngec pa malaika me adek, ginweno dwon ki polo ma waco ni, ‘Wuti ki iye, jo ma an, wek pe obed luteyo kede i balone, ka wek pe oyud ki i cobone. Pien balone odugi i polo, ka Lubanga oparo maracone’ (Revelation 18:4, 5). Selected Messages, book 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Yweyo tempol aryo i tic pa Kristo, kede yweyo tempol aryo i kit me con pa Millerite, obedo tyeko pa Malaki boc adek, kede gituro anyim bot yweyo tempol aryo ma ocake i Dwe Septemba 11, 2001, ka ot madit pa New York City giyako piny ki keto lwet pa Lubanga, kede malaika ma tye ki rwom madit pa Revelation apar aboro obeo piny me lumiyo lobo ki dwong pa en. I kom gin mukene, man yiko woko yang me lok me bwaŋ ma lupwoth me theologia pa Adventism me Laodicea gi miyo, ma gicoyo ni Ellen White obedo nabii Elijah ma biny anyim me cawa madit ki ma ogwoko lworo pa Rwot. Yweyo tempol ma time ka malaika pa Revelation apar aboro obeo piny ocake higa 86 anyuma kun kicweyo Ellen White i kaburu.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Yohana Batisita ki latic pa iye, Miller ki jo Millerite, ki Future for America gitye calo jo ma kikobo me yabo yo pi ngat ma kikobo me kwer obin matut i ot pa Ene, oyweyo woko ot pa Ene ki nyono marac mamego me kwero.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Elija macalo alama nyutu dano. En nyutu dano ma kityeko lwongo ki i yo me kwo ma piny, en pe lacam me ngec pa Lubanga ma me lalworo. Tij pa en nyutu yore me tic pa Bibul ma tye kakare, ma gin cik ma kimiyo ki twero madit loyo weng. Tij pa en orwenyo kwede yore me tic pa lwak lalworo pa Laodicea ma kombedi, ma nonge ki lok me coyo, yore me kit lobo, ki tekwaro. En yubu yore pi kit me poyo ma bino keto malo jo manyen ma ki yero ki i gin ma opok pa jo ma ki yero ma ki leyo gi woko. Kit me poyo eni kityeko yubo iye i kom me obino piri.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Elija bene nyutu tich pa latic kacel ki tic ma Lubanga otyeko keto maler, kede oyero ne ni en tich pa Lubanga keken.
We will demonstrate this in the history of the Millerites in the next article.
Wa bi nyutu man i gin matir me Millerites i coc ma bino.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Kac otime ni i cawa me rwom me oturo, Elija janabi obino macek, owaco ni, “Rwot Lubanga pa Abirahamu, Isaka ki Isra’el, tim obed ngec i tin eni ni in aye Lubanga i Isra’el, ki ni an aye latic pa in, ki ni atimo gin weng man ki cik pa in.” 1 Kings 18:36.