Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
I cing me giko kare me temo, gi coyo lagam ni: “Pe icego lok me poropheti ma i buk man.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
I pot buk abic me Nyutu pa Yohana, Lubanga Won otye i kom pa rwot pa En, ci tye ki buk i cing pa En ma kityeko keto iye muhuri abiro.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
An oneno i tyen tung macek pa en ma obedo i kom, buk ma ki coyo i iye ki i tere, ma ki cungo ki lacim abiro. Revelation 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Ka lok me tito ma cako ki rek acel mede i nyig coc abicel aryo, wa nongo ni Yesu, ma kiyaro en calo leone pa dul me Juda, en keken aye omako buk ki i lwete pa Ladit pa en ki cako yabo muhuri piny piny. Ka oyabo muhuri ma me abicel acel ki nyutu lok ma kiyaro ki i muhuri meno, nyig coc abicel acel ogiko. Ogiko ki penyo ma kelo wa i nyig coc abicel aryo, kun wa nongo adwogi pa penyo ma kiwero i rek ma ogiko me nyig coc abicel acel.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Pien nino madit pa mirima pa en obino; to ngat mane bi tye ki twero me cung? Revelation 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Chapta 7 nyutu 144,000 kede “lwak madwong tutwal.” Ingo ka jo pa Lubanga kityeko nyutu gi i chapta 7, eka wanongo lacim ma me 7, ma obedo agiki ikin lacim, kityeko kwanyo woko. Poropheti mo keken mukene i Buk me Revelation ma kityeko lacim iye en “seven thunders” pa chapta 10. Kit ma pire tek tye ni: poropheti ma keken kende i Buk me Revelation ma tye ki lacim iye, ki matwero yweyo mapwod pe ogik kare me tem, en “seven thunders.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Pi higa mapol, ka pe keken i higa apar-apar, Future for America dong otyeko nyutu maber ngo ma ‘teng abicel aryo’ calo. ‘Teng abicel aryo’ calo gin me yore me Millerite ma otime cokki ki 11 August 1840 okato i 22 October 1844. Sister White omoko adwogi man, kacel omedo ni ‘teng abicel aryo’ bene calo ‘tim ma obino anyim ma bin nyutu i yoregi.’ Nyutu pire tek me adwogi man romo ononge i Tebul pa Habakkuk, pi jo mo keken ma pe ngene ki adwogi me lanen man.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Ada pa nino abiro ma kityeko nyutu con dong tye ada; ento ki dwe me August pa mwaka man, Rwot otyeko kwanyo lwete ki i lok man, kacel ki ngec mapol kityeko nyutu. Wa bi cako ki chapta apar me Buk me Nyutu, ci wabipimo puro pa Dako White ikom chapta eno. Ka pud pe watimo man, myero wa nyutu gin aryo mape rwate ki wac ikom nino abiro.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Lok me acel en ni nyutu maber me adiera pa podho abicel aryo ma kombedi dong kiweyo woko iye, mito rek mapol me adiera me keto i kabedo gin weng ma podho abicel aryo nyuto. Kany, akwayo ni, man aye pire tek pa jo maleng. Lok me aryo ma rwate ki eni en ni purugram ma cweyo nyutu me dwon pa gincoc man tye ki cik me kare ma twero kwan ki waco. Myero gincoc keken obed iyore me kare meno. Cawa ki acako nyig man, ami ngec botu ni bino mito gincoc manok me keto i kabedo adiera ma podho abicel aryo nyuto. Kombedi, wa i Chapta apar.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Kacel, aneno lacam madwong mukene obur ki polo, ma ocobo ki wingu; ki kolielo ne tye i wiye, ki wange calo ceng, ki tunge bene calo cig me mac. I cingne tye buk matidi ma oyabe; ci oketo tung acel i nam, ki tung mukene i piny; ci oyaro ki dwon madwong, macalo ka simba yaro; ci ka oyaro, dundo abicel aryo owaco dwon gi. Ci ka dundo abicel aryo otyeko waco dwon gi, abedo acako coyo; ento anwinyo dwon ki polo waco bot an, ‘Gub woko gin eni ma dundo abicel aryo owaco, ki pe icoyo gi.’ Ci lacam ma aneno ocung i tung nam ki i tung piny, oyeto malo cingne bot polo, ci oyaro kwede ki nying En ma tye kwo kare weng weng, ma oyiko polo ki gin matye iye, ki piny ki gin matye iye, ki nam ki gin matye iye, ni kare dong pe bedo. Ento i kare pa dwon pa lacam me abicel aryo, ka ocako ipito, gim pa Lubanga obino otum, macalo ma onyuto bot luticne, lanabi. Dwon ma anwinyo ki polo owaco dok bot an, ‘Wot, i kel buk matidi ma oyabe i cing pa lacam ma ocung i tung nam ki i tung piny.’ Ci acito bot lacam, owaco botne, ‘Mii an buk matidi.’ En owaco bot an, ‘Kom, icam woko; obi miyo ibur marac, ento i dok in obi bedo mit calo asali.’ Ci akom buk matidi ki cing pa lacam, acam woko; obedo i dok an mit calo asali; ento kare ka acamo nono, bur an obedo marac. Ci owaco bot an, ‘Myero in nyutu odoco i anyim jo mapol, oganda mapol, leb mapol, kede rwodi mapol.’ Revelation 10:1-11.
Commenting on chapter ten, Sister White states:
Ka tero tam i kom pot buk apar, Sista White owaco ni:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
Malaika madwong ma tek ma ocwinyone Yohana obedo Yesu Kiristo keken. Keto tung acel i pii madit, ki tung mapat i piny ma pe tye pi, nyuto dul pa en i kare me agiki pa lweny madit ki Satan. Kabedo man nyuto twero pa en ma lamal ki loyo pa en i piny weng. Lweny man ocweyo tek ki tek, ki odwoko cwiny kare ki kare; ki obedo ka mede kamano nyaka i kare me agiki, ka tic ma maloyo pa twero pa otum obino nongo wi madwong pa gi. Satan, ma ocwakore kede ngat marac, obitimo budho me gonyo piny weng kacel ki kanisa ma pe gamo hera pa ada atir. Ento malaika madwong ma tek myero winyone. Okoko ki dwon madit. En obineno twero ki loyo pa dwon pa en bot gin ma ocwakore kede Satan me lwenyo bot ada atir.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
Ka liel abicel man otyeko waco dwonggi, ki mino John cik, calo ma ki mino Daniel, ikom buk matidi: ‘Gub gin magi ma liel abicel owaco.’ Gin magi rwate ki kit ma obino anyim, ma bi nyutu calo kitgi. Daniel obicung i kabedo mamegi ikare me agiki pa ceng. John oneno buk matidi ma ki yweyo gubone woko. Eka poroc pa Daniel tye i kabedo migi ma atir i kwena pa malaika ma acel, ma aryo, ki ma adek, ma bi mino bot lobo. Yweyo gubone pa buk matidi en obedo kwena ma ikom cawa.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
Buk me Daniel ki Buk me Nyutu gin acel. Acel obedo lok pa lanabi, acel mapat obedo nyutu; acel obedo buk ma kigoro tek, acel mapat obedo buk ma kiyabo. Yohana owinyo gin ma i mung ma dogola owuoyo, ento kigicimo ne ni pe ocoyo gi.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Ler ma pire tek ma kimiyo bot Yohana, ma kicoyo iye i koko abicel, obedo poto me gin ma bitime ikare me ngec pa malak me acel ki me aryo. Pe obedo maber ni jo onen gin man, pien geno-gi myero obed ki tem. I rwom pa Lubanga, adieri ma lamal loyo ki ma odonyo anyim bi cobo. Ngec pa malak me acel ki me aryo myero kiwaco-gi, ento ler mukene pe myero kimiyo neno mapat anyim kare ma ngec man otyeko tic ma gigi keken. Man kiyaro ne ki malak ma tye ka cung ki tiang acel i wang pi, ka kobo ki ceke ma matek loyo ni cawa dong pe. The Seventh-day Adventist Bible Commentary, volumu 7, pot 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“Malaika madwong’” ma o aa piny i 11 me August, 1840, en ne Kirisito; en ne obedo ki lok i cing’ne ma kiwacone Yohana ni opoto. Gin ma Yohana opoto ne en lok, ento obedo lok ma kikwayo ni kikeli bot jo pa Lubanga, pe bot lobo. En gin maduong’ ni wange jo ma lok man okwako gi; pien kadi bene Kirisito oa piny i 11 me August, 1840, ma oketo cing i rwome pa kwena pa malaika ma acel, kacel ki nyutu kare ma kwena pa malaika ma acel bikeli bot lobo weng, ento buk matidi ma Yohana myero opoto nyutu kare ma Protestantism ogol kit me lalo pa Protestantism omiyo bot Millerites. Ka Kirisito oa piny kaccel ki buk matidi, ne ojuko ligano mamegi kwede kanisa ma aa ki i tim, kacel ki nyutu jo Millerite calo jo me ligano mamegi manyen ma oyerogi. Millerites ne gin jo ma con pe gi jo pa Lubanga. Nabii pe giyubu lok pa gi keken.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
En owaco bot an ni, Wod dano, bed i tungi, abiwaco bot in. Roho onwang an i kare ma en owaco bot an, omii an abed i tungi, ki an awinyo en ma owaco bot an. En owaco bot an ni, Wod dano, acwalo in bot nyith Israel, bot piny ma pe winyo ma gicayo bot an; gin ki kwaro-gi gikwanyo cik an nyo i tin eni. Pien gin nyith ma wi gi matek ki cwinygi matek. Atye acwalo in botgi; iwayo botgi ni, Ma Rwot Lubanga owaco ni. Ki gin, ka gibed winyo onyo pe winyo (pien otgi tye ma pe winyo), ento gibinongo ni nabii obedo i tunggi. I in, wod dano, pe ibitya-gi, ki pe ibitya lokgi; ka con moc ki lacen tye kwed in, ki itye icawa pa iskopiyon: pe ibitya lokgi, ki pe ipoko cwiny pi wanggi, ka con otgi tye ma pe winyo. Ibinwaco lok an botgi, ka gibed winyo onyo pe winyo; pien gipe winyo tutwal. Ento in, wod dano, winya gin ma awaco bot in; pe ipe winyo calo ot ma pe winyo meno: yabu wii in, ki iume gin ma amii in. Ka an oneno, nen, cing acel ocwalo bot an; ki nen, rol me buk obedo iye; en opango i wang an, ki kigwoko coc iye ie piny ki ie wang; ki kicono iye coc me kwero, me loyo, ki me keca. Kacel en owaco bot an ni, Wod dano, iume gin ma inongo; iume rol man, ka idok inwaco bot ot pa Israel. Ento anyabu wii an, en omii an iume rol meno. En owaco bot an ni, Wod dano, mii irye iume, ki opong alyegi in ki rol man ma amii in. Ci anyume meno; ki obedo i wii an macalo oyoo ma mit. En owaco bot an ni, Wod dano, odok, idok i bot ot pa Israel, ki inwaco botgi gi lok an. Pien pe ki acwalo in bot jo ma lebgi ma balo ki leb ma tek, ento bot ot pa Israel; pe bot jo mapol ma lebgi ma balo ki leb ma tek, ma lokgi pe i ngeyo. Adwong, ka abicwalo in botgi, gubed gwinyo in. Ento ot pa Israel pe gibinwinyo in; pien pe giwinyo an: pien ot pa Israel weng gi wi matek ki cwiny matek. Nen, acwanyo wi in matek i wanggi, ki wi-nino in matek i wi-nino gi. Macalo kidi ma matek loyo kidi me rup, acwanyo wi-nino in calo meno; pe ibitya-gi, ki pe ipoko cwiny pi wanggi, ka con otgi tye ma pe winyo. Kacel en owaco bot an ni, Wod dano, lok an weng ma abiwaco bot in, iket i cwiny in, ki iwinyo gi wii in. Ezekiel 2:1-3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Ka Kristo oboro piny ki kitap matin ma Yohanna okawo kede ocamo, onongo obedo i ‘dhok’ pa iye calo asali pi lamal. Yohanna ma onongo kitye ki Nyute, ki Ezekieli, gin aryo gu kawo ngec ki i ‘lwet’ pa Kristo. Ezekieli, dok bene Yohanna, gu nongo ki ngec me cwal bot ‘ot pa Isirayel,’ pe bot jo ma i woko ki Isirayel. Ka jo ma i woko ki Isirayel onongo gine winyo ngec eno, gubedo gigamo, ento pe Isirayel, pien ‘ot weng’ pa Isirayel ‘gin obol kede cwiny matek.’ Ot weng pa Isirayel onongo gi obalo cik pire kene. Isirayel i 1840 onongo kinyutu i Kitap me Nyute pa Yohanna, chapta apar, calo kanisa i alang. Gityeko opongo kop pa kare me temo megi.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Kadi bed ni Isirael pe bi winyo ngec, ento kicimo janabi ni okelo botgi ngec pa buk matin, pi miyo giyubu pi cayo ler pa lacar ma acel. I buk me yubu, gubed giyubu pi pe gi mito winyo ngec pa janabi ma onongo tye i tunggi. Cayo janabi obedo cayo ngec ma lacar Gabriel onongo omiyo janabi, ma en kene onongo okawo ne bot Kirisito, ma Kirisito kene onongo okawo ne bot Lapa i Polo. Kare ma Kirisito obur piny ki ngec pa buk matin i cing pa En, obedo cal kacel ki kare ma Lamo Maleng obur piny ikare ma gubatiso En. Man onongo ocweyo ranyisi ki Mose i yath ma tye ki mac, ci ranyisi me yoo ma acel ki man tye i yore weng me yiko.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
Tic pa Lubanga i piny nyutu, ki kare ki kare, rwate ma rom tutwal i yubu madit weng onyo i dwogo cwiny me dini weng. Cik ki yore ma Lubanga timo bot dano ki kare weng gin keken. Yengo ma tutwal me kombedi gitye ki gin ma rom kwede i gin pa con, kede gin ma Kanisa otyeko neno i cawa pa con tye ki pwonye ma ber tutwal pi kare ma wan tye iye. Lweny Madit, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Giko me teko madongo me Ottoman i 11 August, 1840, (ma en aye cawa ma John kede Ezekiel omagu buk matidi ma obedo i ‘rac’ pa Kristo,) enyiso ‘miyo teko’ pa kwena pa malaika me acel ma onongo ‘obino’ i ‘kare me agiki’ i 1798. ‘Miyo teko’ ne otime ki moko adwogi pa cik me porofeti ma madit pa Millerite; cik me ‘nino pi cawa’. Ci, Kristo ocako cweyo kom pa tempu pa Millerite, calo ma onongo otime i nywako iye pa en.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
Yie pa Nathanael ma onwongo pe tek, kombedi dong omede tek, en odwoko owaco ni, ‘Rabi, in itye Wod pa Lubanga; in itye Rwot pa Isirayel.’ Yesu odwoko ni, ‘Pien awaco bot in ni, an aneno in piny yath opok, igeno? In binen neno gin madit maloyo magi.’ En owaco bot en ni, ‘Adier, adier, awaco bot wunu: kare ma bino, wunu bineni polo oyabe, ki malaika pa Lubanga tye ka ceto malo ki aa piny i wi Wod pa Dano.’
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
Ki latic me acaki matidi man, ichol me Kanisa me Kristiani kitye kicako keto ki tic pa dano keken. John con ocwalo latic areyo pa iye bot Kirisito. Ci, acel ikomgi onongo otyeko nongo owetegi, ocwalo ne bot Kirisito. Ci dong owaco bot Filipo me olubo en, ci Filipo odonyo me yeny Nathanael. Spirit of Prophecy, volume 2, pot 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Kare ma Kristo obino piny i Agwost 11, 1840, kede buk matin ma oyabe i lwe ne, en dong kitye kinyutu anyim i yub me tic pa Kristo i piny, pien yub me tic weng tye ki alama me yoo marwate. Mose kede tim me yub ma omiyo gi wot woko bene tye ki alama me yoo marwate. Gin ma otime bot Mose i yeng ma ocake mac omiyo calo obino piny pa Lamo Maleng i baptiismo me Kristo; en bene omiyo calo 1840, ma bene omiyo calo September 11, 2001, ka Malaika ma tek me Revelation 18 obino piny.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
"Bino" pa lok pa malaika acel, ki "bino" pa lok pa malaika aryo, ki "bino" pa lok pa malaika adek, gin weng kityeko nyutu gi calo malaika. Malaika acel tye ki kwon matidi i lwete; malaika aryo tye ki coc ma kicoyo i lwete; ki malaika adek tye ki papira me lep i lwete. I kom waro pa aryo onyo adek, adwogi kiketo pire tek. Malaika adek weng, ka gin i cawa me bino gi onyo i cawa me okwako twero, tye ki lok i lwete.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yohana ki Ezekieli gibedo calo jo ma gicamo tamiang i kare ma tamiang pa lacar ma acel ‘ogamo’, ma en alama me lok mukato mapat ki kare ma tamiang pa lacar ma acel ‘obino’ i mwaka 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Ribe i “obino” pa kwena ki “miyo tekone” obedo gin ma tek tutwal me conyo. Ka waparo coc ma tye anyim, mii i con ni miti pa malayika me acel obedo atir atir calo miti pa malayika i Buk me Ngec, pot buk 18, ma miyo piny obed can ki rwom pa en. Bende mii i con ni kwena acel-acel kelo yubu, me miyo bedo dog aryo pa joworo.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
Ginywako an me neno ni polo weng onongo otyeko keto dwong i tic ma tye time i piny. Yesu ocwalo cike bot malak ma tek [malak ma acel] me odok ki polo i piny, ka oyaro jo me piny me rwate pi Dwogo ne me aryo. Ka malak owoto woko ki i wang Yesu i polo, ler ma maler tutwal ki madwong owoto i anyim ne. Gimiyo an ngec ni tic pa ne obedo me miyo piny ler ki cwec pa ne, ki me oyaro dano pi kweg pa Lubanga ma obino. Jo mapol mapol gicako ler. I ganggi, mene gineno gi tye ki cwiny matek tutwal, ento mukene gineno gi tye ki mor madwong ki cwiny ma opong ki mor. Weng ma gicako ler gidiro wanggi bot polo, gi pako Lubanga. Ento ka bene gicwalo lero ne i bot weng, mene keken gi con obedo i twero pa ne, ento pe gicako ne ki cwiny ducu. Jo mapol opong ki kweg madwong. Jolito pa Lubanga ki jo gimonye kwede jo marac, gi gikwanyo maber ki tek lero ma ocwalo malak ma tek. Ento weng ma gicako ne giyweyo ki piny, ci gikonye maber gi tunggi keken.
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
Setani ki malaika pa en obedo kitiyo matek, gitemo me yweyo puro wii pa jo mapol ma romo woko ki i lieny. Jo ma gubalo ne guweko i buti. An oneno malaika pa Lubanga tye ka neno gi ki cwiny madit jo ma gicako nying En, me coyo coc ikom kit ma giyubo, ka lok ma aa ki polo kimiyo botgi. Ka jo mapol ma giyaro ni gimaro Yesu gubalo woko lok ma aa ki polo ki kwero, ki yeko, ki kwec, malaika acel, ki papiira i lwete, ocoyo coc me mono marac. Polo weng opong ki peko me cwiny pien Yesu kicako yeko ne macalo man ki bot latic pa En ma gicako nying En.
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
Aneno cwiny piny pa jo ma gigeno, pien pe gineno Rwotgi i cawa ma gigeno. Onongo obedo dwe pa Lubanga me gudo cawa me anyim i mung, ki me miyo jo pa En oo i tung pa yero. Ka pe onongo tye waco lok pa cawa ma kiloko maber pi bino pa Kirisito, tic ma Lubanga onongo ocimo pe onongo otum. Setani onongo tye keto jo mapol me neno kure i anyim pa cawa pi gin madit ma kidwoko ki kwero ki giko pa kare me temo. Onongo myero kikelo jo me yeny maber pi yiko ma kombedi.
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
Ka kare okato, gi ma pe gikwaco opong weng kec pa malaika orwate kwede gi ma gityeko ojuko lok, ci gi ocung kum jo ma kigeno gi obalo ki yubu. Malaika gicoyo iye kit pa jo ma gicwalo ni gin lubedo kwede Kristo. Kato pa kare ma kityeko tito maber otyeko temogi ki nyuto kitgi, ki mapol tutwal gipimo i pimo, ci ginonge ni pe gopong. Gi cwal ki dwong ni gi obedo Kristiani, ento, i jami matwal weng, gi pe giluwo Kristo. Satan omaro dwong kit pa jo ma gicwalo ni gin lubedo kwede Yesu.
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
Obedo keken gi i matego pa en. Otyeko woyo jo mapol ki yo matir, ci gi tye ka temo bolo malo i Polo ki yoo mukene. Malaika gineno jo macel ki jo maleng omero kede jo maricho i Ziyoon, kacel ki jo me dwoko wi ma lubo piny. Gi ogwoko lami pa Yesu ma matir; ento jo ma keth tye ka kelo keth i jo maleng. Jo ma cwinya-gi ocoto tek pi neno Yesu, owotgi ma gi waco kare ni gin owotgi, gijuko gi ni pe gubedo waco pi bino pa En. Malaika gineno kit ma tye kany, ci gi ogwero cwiny ki jo ma odong manok ma gubedo ka hero bino pa Rwotgi.
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
Lacar mukene madwong [lacar ma aryo] kikwano ne cik me obutu i piny. Yesu oketo i lwete coc mo, ki ka obino i piny, oyubu ni, “Babilon opoto, opoto.” Dong an neno jo ma gicobo cwinya dok ginyeto wanggi i polo, ka gineno ki yie kacel ki geno pi neno dwogo pa Rwotgi. Ento jo mapol calo gineno gi bedore i kit me duku wii, calo ka gi ko; ento an neno loro me pi cwinya madwong i wanggi. Jo ma gicobo cwinya gineno ki i Buk Maleng ni gi tye i kare me tur, ki ni myero gikuro ki kuc pi opongo pa nyutu. Adwogi acel ma omiyo gi yeny Rwotgi i 1843, ema bene omiyo gi bedo ki geno ni obibino i 1844. Ento an neno ni mapol pa gi pe tye kwede teko ma orumo yiegi i 1843. Cobo cwinya ma gi nonge kwede ocweko tek pa yiegi woko.
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
Ka jo pa Lubanga ocako bedo kacel i dwong me Lalar me aryo, lutegi me polo oneno ki cwinya madwong loyo pur me kwena en. Gi oneno jo mapol ma gicamo nyinge me Jo Kiristo, gidwogo ki cayo ki yeki bot jo ma gityeko ruru cwiny. Ka lok ma aa ki lamwonge me yeki oceto, “Pe i wot malo kombedi!” Lalar ocoyo gin. Lalar owaco ni, “Gicayo Lubanga.” Gin ocwalo an dwogo i kare me con, peko macalo en otime. Elija kicweyo iye i polo, ki lubokne opoto i wi Elisa. En aye, nyithindo marac, ma gi opwonyo bot lunygi me cayo dano pa Lubanga, giwoto Elisa, gi cwalo dwong ki yeki ni, “Wot malo, in wi ma odwace; wot malo, in wi ma odwace.” I timo calo eni bot lacamne, gicayo Lubanga; ki gi oyube ki ruc me kumgi inge ki inge. Calo mano, jo ma gityeko yeki ki cayo bot lok me wot malo pa jo maleng, gin obiyubeki ki cwiny mac pa Lubanga, ki gibineno ni pe obedo gin ma oyot me tuke kwede Lami-gi.
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
Yesu ocwalo lacit mapat me ceto yot me dwogo kelo odoco ki me medo twero i yie ma piko pa jo pa En, kede me yubu gi me neno maber kwena pa lacit aryo ki wot madwong ma bino piri yot me timo i polo. Aneno lacit man gineno bot Yesu twero madwong ki lacar, kede giceto yot i piny me poko jami ma ocwalo gi me konyo lacit aryo i tic mamegi. Lacar madwong ogwero i wi jo pa Lubanga kun lacit gigo dwon waco ni, ‘Nen, Lacong me nyomo obino; wut i woko me nongo kwede.’ Kun aneno jo man ma cwinygi ocoto gicung, ki wot marom ki lacit aryo, gimino dwon waco ni, ‘Nen, Lacong me nyomo obino; wut i woko me nongo kwede.’ Lacar ma oa ki bot lacit odonyo i otum i kabedo weng. Satan kede lacit pa en gipango me golo kam me weko lacar man oyabo kede me timo gin ma kiyaro me timo. Gilwenyo ki lacit ma oa i polo, gi waco botgi ni Lubanga ocayo jo, kede ni ka tye ki lacar gi twero weng, pe gibedo miyo lobo yie ni Kristo obino. Ento, ka Satan otito me guno yoo kede me kewo wii jo aa ki lacar, lacit pa Lubanga gimedo ticgi....
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
Ka tic pa Yesu i Kabedo ma Maleng otyeko, kede otyeko donyo i Kabedo ma Maleng maloyo weng, ocung anyim Sanduku ma kongo Cik pa Lubanga, ocwalo malaika mo mapat madongo ki lok me adek bot piny. Giketo duti me coc i lwete pa malaika, kede ka oboro i piny ki teko kacel ki kit ma lamal, opaco lunyuto ma goro, ki yaro me rac ma pire tek ma dong obino bot dano. Lok man ki cako me miyo nyithindo pa Lubanga bedo i loro, kun nyuto gi cawa me tem kacel ki peko ma obino anyimgi. Malaika owaco ni, 'Gibino kelo gi i lweny marib ki le ma rac ki cal pa le. Kica mamegi keken pi kwo ma pe giko en bedo matir. Kadi kwo mamegi tye i kwer, myero gimako matek adwogi.' Malaika me adek ogiko wac mone kamano: 'Kany aye paco pa jo maleng: kany gin ma gi gwoko Cik pa Lubanga, kacel ki Geno pa Yesu.' Ka ocyolo lok man, oyweyo cinge bot Gang Maleng me Polo. Paro pa jo weng ma ogamo lok man ki ywayo kier i Kabedo ma Maleng maloyo weng, kabedo ma Yesu ocung anyim Sanduku ma kongo Cik pa Lubanga, timo kwayo mamege me agiki pi jo weng ma ngwono pud tye botgi, kacel ki jo ma pe gi ngeyo gubuko Cik pa Lubanga. Lonyo me kuc man kitimo pi jo ma atir ma otho, kacel ki jo ma atir ma tye kwo. Omako jo weng ma otho gi geno i Kristo, ento pe gigamo mere i kom Cik pa Lubanga, gityeko timo peko ki pe gi ngeyo, kun gubuko cik mamego.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
I pot buk manok anyim i buk acel kene, ka pako gin me tam acel kene ma kikwano kany, Sister White onyutu ni kwero pa lok adek i kare pa Millerite kityeko yaro piny i kwo pa Kristo. Ka kany, omiyo ngat me neno aryo ma ginyutu yore me temo ma yore ki yore, ma mito ni ki loyo i tem mo keken, wek ceti i tem mukene.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
Aneno dul ma gitye kigwoko maber, ki bedo tek, pe giyabo jo ma bi yubu yie ma kitero maber pa dul. Lubanga oneno gi ki yebo maber. Onyene an yore adek—lok pa malaika me acel, me aryo, ki me adek. Malaika ma obedo kawot an owaco ni, “Kwo marac obedo bot en ma bi kwanyo poto onyo bi yubu ting me lok man. Ngec atir me lok man tye ber madit tutwal. Gamo pa cwinyo tye kagamo bot kit ma giyabo kwede.” Doki gikel an me dwogo ikom lok man, ki aneno kit ma jo pa Lubanga ginongo pwony pa gitye kwede ki rwe madit. Ginongo ne kidwogo ikom peko mapol ki lweny matek tutwal. Lubanga odonyogi kacel kacel, nyaka otero gi i kabedo ma tek tutwal, mape twero yubu. Aneno jo acel acel ocake ceti bot kabedo, ki gitemo twolo ne. Jo mogo, ki loyo cwiny, guceto con i iye. Jo mukene ocako nwongo bal i twolo ne. Ginwongo ni kiketo yubo manyen, ki kabedo bino bedo maber loyo, ki jo bino loyo cwiny mapol loyo. Jo mogo guwuoko bot kabedo me temne, ki gicalo ni kitero ne marac. Ento aneno ni pene weng gubedo tek i kabedo, ki ginwongo jo ma guwuoko woko wek gibar baro; pien Lubanga en Ladwong me tedo, ki gi tye ka lwenyo ikom en. Giyabo dwoko tic maleng pa Lubanga, ma odonyogi oko i kabedo ma tek, ki ki rwate gigolo wange gi i polo, ki ki dwong madit giyalo Lubanga. Man ocako cwiny pa jo mogo ma gubaro ki giywoko woko bot kabedo, ki gi, ki cwiny ma opwo, dok guceto i iye.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
Gin cweyo an dwogo i poko lok me bino me acel pa Kiristo. Yohana kicwalo ne i Roho ki i twero pa Elija [tye calo lok pa malaika me acel] me yubu yo pa Yesu. Jogi ma gicayo ngec ma Yohana omiyo pe ginywaro ber mo keken ki pwonye pa Yesu [tye calo lok pa malaika me aryo]. Poro gi i lok ma owaco i con pi bino pa En ocwako gi i kabedo ma pe ginywako yot nyutu ma tek loyo weng ni En obedo Mesiya. Satan ocweyo jogi ma gicayo lok pa Yohana me cato dok anyim, me cayo Kiristo ki me keto En i kom [tye calo lok pa malaika me adek]. I timo man gicwako gi kene i kabedo ma pe ginywako kica i nino me Pentekote, [tye calo malaika me Atyero apar abicel adek], ma kono obed opwonyogi yo me donyo i Yekalo me polo. Guro laro me Yekalo onyutu ni sadaka ki kit me cik pa Yawuud pe dong bi yik. Lameko madit dong okete ki dong oyik, ki Roho Maleng ma obino piny i nino me Pentekote ocwalo cwinye pa latic pa Yesu ki i Yekalo me piny dwogo i Yekalo me polo, ka Yesu odonyo kun remo pa iye keken, me woyo i latic pa En ber me kwerone pa En. Ento Yawuud ogedo gi i mudho ma opong weng. Gikwanyo lela weng ma giyero bedo kwede pi aco me gwoko kwo, ki pud gityeko geno i mekoggi ki sadakaggi ma pe gin tye ki ber. Yekalo me polo dong oketo i kabedo pa me piny, ento pe gi nongo ngec pi aloka ma otime. Erwate, pe ginywaro ber mo keken ki kube pa Kiristo i kabedo maleng.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
Jo mapol neno ki bworo madwong yore ma Yahudi otyeko woto kwede i gengo kede cako Kristo i lawa; kede kun gikwano mukato pa timo ma kwer ma giyubu ne, giparo ni gimitone, kede ni pe gidenyone macalo ma Petro odenyo ne, onyo gicako ne i lawa macalo ma Yahudi otime. Ento Lubanga ma ngiyo cwinya pa ji weng, oketo i tem mito Yesu ma giyaro ni ginen. Polo weng oneno ki mito madwong tutwal pi kamo pa kwena me malaika me acel. Ento jo mapol ma giyaro ni gimitone Yesu, kede ma gicuc dwogi kun gikwano lok me lawa, gicayo ngec maber pa bino ne. Macoko me gamo kwena ki owete, giyaro ni obedo bwola. Gikweyo marac jo ma gimitone bino ne, gikwanyo gi woko ki kanisa. Jo ma gigengo kwena me acel, pe ginywako ber pa me aryo; dok pe ginywako ber pa kweco me otum me odii, ma ne pi yubogi me donyo, kun Yesu, ki yie, i Kabedo Maleng Loyo Weng me Pango me Polo. Eka ka gigengo kwena aryo ma acaki, gityeko ocolo wii gi, dok pe gineno cal mo keken i kwena me malaika me adek, ma nyuto yoo me donyo i Kabedo Maleng Loyo Weng. An aneno ni, macalo ma Yahudi gicako Yesu i lawa, kamano kanisa ma nying kende bene gicako kwena man i lawa; eka pe gi tye ki ngec pa yoo me donyo i Kabedo Maleng, dok pe giywako ber pa tic me lube pa Yesu kany. Macalo Yahudi, ma gimiketo misango ma pe tye ki ber, gi tye ka keto lamo ma pe tye ki ber bot kabedo ma Yesu okweyo woko; kede Setana, kun ogamo ki bwola man, oketo iye kit me dini, omiyo wii pa jo magiyaro ni gin Kristiani odonyo bot iye, timo kede teko ne, kede alama ne, kede tim ma pe adier ma lamal, me kaco gi i ipok pa iye.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Pot pot me buk Early Writings kityeko gipwonyo dok dok ki tung lamal me Future for America. Ento tye ada mogo ma gin pot pot meno gi nyuto, ma pe kigineno.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Gin ma nyutu yoo i gin matime pa dul me Millerite, kiketo gi i wi yore me poko mapol ma nonge i Baibul. Ka pe itye ki ngec manok pi gin ma nyutu yoo ma nonge i yor me poko weng, tutwal pe romo ni ngat obin ngeyo adwogi pa lamok ma tye ikare ma lok “obino” ki ikare ma “kimiyo teko.” Bende twero bedo ni jo mapol ma tye ki ngec pi yore me poko ma ribe, gi obalo kikome manok ma ber tutwal me gin ma nyutu yoo mapol-polo pa yore me poko.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“seven thunders” ma nyuto gin ma otime i cako pa Adventism ki gin ma obedo i agiki pa Adventism, obedo lacer ma ki yabu woko mapud pe ogiko Probation. Ki mino wa ngec ni “seven thunders” tye ka nyuto gin aryo: “poko maber pa gin ma binen time i bot wach pa malak me acel ki me aryo,” ki “gin ma binen time i anyim ma gibiro yabo gi i rwomgi.” “seven thunders” tye ki signature pa Alfa ki Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
"Yaro maber pa gin ma otime" i "ngec pa malaika me acel ki me aryo," tye rwome pa gin ma otime i ngec pa malaika me adek. Ka kigamo Yohana ni pe ococ gin ma ngurumo abicel owaco, cik eno obedo rwom ki cik ma kicweyo bot Daniyél me loro buk pa-ene, pien kicwalo ngec bot wa ni i bang "ngurumo abicel ogolo dwon gi, cik ocito bot Yohana calo bot Daniyél ikom buk matin: 'Loro gin weng ma ngurumo abicel ogolo dwon gi.'"
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Ezekiel ki Yohana gi aryo nyutu jo Lubanga ka gicamo lok kun teko pa malaika ma acel ocako i mwaka 1840, ki nabi Yeremiya nyutu poto me cwiny ma otime i tung jo Lubanga ka lok pa malaika ma acel o nen calo ni obalo woko.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
An anongo lok mii, ci acamo gi; ki lok mii obedo bot an ber ki yub me cwinya; pien kilwongo an ki nying mii, A Rwot, Lubanga pa lweny. Pe anino i kacoke pa jo me kwedo, ki pe anyube; anino keken pi cing mii, pien ipongo an ki kwer matek. Pingo peko na tye kare weng, ki rwate na ma pe yeco, ma pe mito yeca? Ibedo pire keken bot an macalo lapoka, ki macalo pii ma ogiko? Ento man ni, Rwot owaco ni: Ka idwogo, abikelo in dok, i bicungo anyim an; ka i kwayo woko gin muono ki gin marac, ibedo macalo coka; myero gidwogo bot in, ento pe idwogo botgi. Abi miyo in bot jo man macalo odur me cal ma kigiro; gibicako lwenyo ki in, ento pe gibikwanyo in; pien an atye ki in me gwoko in ki me waro in, owaco Rwot. Abi waro in ki cing pa jo marac, ki abi yaro in ki cing pa jo matek. Yeremia 15:16-21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Calo ma Yohana ki Ezekieli bene, Yelemiya onongo o nongo lok me buk matidi; kacel bene omie wac, ento wac odoko (pii) ma oyweyo. Onongo calo ni Lubanga oyar—ma pire kene pe twero bedo—ento cobo me “yar” omiyo lagul me nyutu kabedo pa Yelemiya i kica ma obalo me Millerite me acel, ma kilok iye i Habakuku.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Abi cungo i deg me ot, ki abi keto an i ot malit; abi nyutu pi anen ngo ma obiwaco kora, kede ngo ma abi dwoko ka okwero an. Rwot odwoko an, owaco ni, “Coyo rweny, ki imi obed lagam maber i piyal me coc, pi ma okwano ne obitwo. Pien rweny en kombedi pi kare ma kiketo, ento i agiki obi waco, pe bi waco bwola; ka obedo ni opaco, kuro kwede; pien adada obi bino, pe bi paco.” Habakkuk 2:1-3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Neno pa lok pa malaika ma acel ki coyo ne i cal me yik pa jo me acaki me 1843, ma obedo ki tung ‘cing’ pa Lubanga.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
Atyeko neno ni cal me 1843 onongo otere ki lwak Rwot, kede ni pe myero ocoyo ne; ni lim ma iye onongo obedo calo kit ma En onongo mito; ni lwakne onongo i wi ne, omwoko bal i tung lim mogo, pi pe ngat mo romo neno ne, nyaka lwakne okwanyo woko. Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
‘Kare ma kicenyo’ me 1843 kityeko yaro ne i cat, ci pien mano ki lwongo ne cat me 1843. Kityeko golo peca ne i 1842, pi tieko cik ma i Habakuku me, ‘coyo kwena, kede miyo obed maler i tabulu.’ Kwena ne myero miyo obed maler i ‘tabulu’, gin mapol; ci mano nyuto ni, ka Rwot otyeko kwanyo cing pa En woko ki i bal ma i cat me 1843, dong bal ne obiyub woko i cat me pioneer 1850. Bal en otyeko kelo poto cwinya me acel, ci Yeremia cwalo cal pa jo ma otyeko minye buk matin i ceng abicel acel me August, 1840, ci gi poto cwinya ka kare ma kicenyo me 1843 pe otime.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Ka Jeremia ocamo buk matin i 1840, obedo kica ki yweyo pa cwinya; ento ka peko me ojoyo geno obino, pe cen obedo yweyo, kacel ki obedo keken pien cing pa Lubanga ocako iye. Cing pa Lubanga ociko bal i namba mogo, omiyo Jeremia oparo ni twero bedo ni Lubanga owaco lok marac. Lagam ma kimiyo Jeremia ne ni, ka odwogo ki cwiny ma otyek, Lubanga bime timo ni obedo wange pa Lubanga. Ka Jeremia odwogo bot Lubanga ki peko me ojoyo geno, kede onongo ni obedo i cawa me loro ma i loc me cal me dako apar, Lubanga bitye tic kwede me timo ni obedo wange ma binyutu kakare kare ma neno myero obino ki pe bi loro dok cen.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Ma omiyo wa yubo gin eni piny kany, obedo me nyutu ni ki ngec weng pa malaika, bino-gi ("arrivals") ki medo-gi teko ("empowerments"), gityeko cwalo ngec me bedo onyo tho, ma kel kit aryo pa joworo. Malaika adek obedo kare adek pa rwom me temo ma wot med-med. Ma pire tek i gin ma wan waco en ni, kata obedo ni ngiyo pa cem abiro onyutu ne cokki lacen ka "cawa me agiki" obino i 1989, ka tyen abicel me agiki i buk Daniel giyabo ma ginyuto agiki pa kweyo, tye kene yabo mapat pa cem abiro i agiki pa gin matime pa malaika me adek.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Lok pa cako me Adventism cako i yabo cing pa Anjel ma acel i 1798, ci ogiko ki yabo cing pa lok ma atir acel, ma Rwot oketo lwete iwi me yubo peko me cwinya. Kanyuma, En oko lwete (oyabo cing), ci onyuto lok me cawa me kuro.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Lok me otum pa Adventism cako i yweyo pa kwena pa lamedo adek i 1989, ki otum ki yweyo pa ada acel ma Rwot onongo oketo lwete iye pi cweyo cwer cwiny. Kombedi En tye ka kwanyo lwete woko, kadi mano En tye ka yweyo kwena me cwer cwiny ma acel kacel ki kare me kuro. En tye ka yweyo mit pa Julai 18, 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Omiyo, eni ma Lubanga owaco ni, Ka i dwogo, ci abikelo in dok, ibicung anyim an; ki ka i kwanyo woko gin ma wel ki bot gin ma rac, ibedo calo dwon an: bed gi odwogo bot in; ento in pe idwogo botgi. Ki abi timo in bot jogi ol me koppa ma ki didre; gi bi lweny bot in, ento pe gibiloyo in; pien an atye ki in me gwoko in ki me kwanyo in woko, owaco Lubanga. Ki abi kwanyo woko in ki i cing jo marac, ki abi coko dok in ki i cing jo ma pire tek. Yeremia 15:19-21.