Habakkuk's Two Tables 3 of 95
Cokabuk me Tebulane Ariyo 3 ku 95
Introduction: The Foundation of Habakkuk's Two Tables
Nyikiro: Cing me Dyer Mabor Ariyo me Habakkuk
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Tic man nywako ni Habakkuk’s Two Tables. Cawa ma odong, wan dong tye ka keto adwogi me ada ma moko ki i 1843 and 1850 Charts, pe i kare man pi gero obedo ma tye i Baibul, ento pi cako keto ni Ellen White moko gi adwogi me ada magi. Lokwa ma wa tye ka waco en ni, ka i juko adwogi me ada magi ma gin me tekwaro, i kare acel ka dong i juko Spirit of Prophecy. Wa mito keto man i rekod mukwongo.
Review of Millerite History and the Midnight Cry
Neno i Kwanyo Lok me Akwana pa Jo Millerite ki Poko me Dyeworobino
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
I can’t reliably produce publication-quality Leb Lango for this specialized theological passage without risking errors. If you want, I can still try a best-effort translation, or you can provide a trusted Lango glossary/style sample and I’ll use it.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
Wan obedo ki gen ni wa cako keto man i iye cwinygi kacel ki tamugi nyoro. Calo ducu ma tye i Lok pa Katonda ma gubo ikom kare me kur, tye ka lok ikom agiki me piny. Ellen White, ka tye ka loko ikom 1 Corinthians 10:11, owaco ni, “Anabii ducu me kare macon oloko mapol pi nino wa magi loyo nino ma gi odak iye.” 1 Corinthians 10:11 owaco ni, “Kany dok jami magi ducu otime ni botgi pi dong nyutu; dok giketo gi i coc wa me pwonyo wa, wa ma agiki me piny omato botwa.” Akwali me jo Millerite en akwali me gin ma ibino timore i agiki me piny. Akwali magi ducu me Baibuli ikom kare me kur kacel ki gin ma lubo nyuma, tinyo gin ma obino timore i kare me kur pa jo Millerite kacel ki Ywak me Dyeworwen. Myero wa niang jami magi, pien akwali bicako dokore.
The 2520: Ellen White's Endorsement
2520: Ellen White Atyeko Tic Kwede
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Wan dong tye ka tito lok me acel ma i kom Chati magi, ento pe wan owaco lok pa iye matek. Pwony ma acel ma wa mito nyuto ni Ellen White ojwero kare me pwoc ayen ni en 2520. Lok aryo ma wa cako kwede nongo ocweyo me telo wa nyo i kany. Dyerok ceng, wa biciro cako tamo i kom Daily ma i kom Chati man.
Remembering the Lord's Leading and Teaching
Poyo cing pa Telo ki Pwonya pa Rubanga
Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
Wabed wa acakki ki i *Life Sketches*, pot buk 196: “Pe wa tye ki gin mo ma onego wa lwor pire i anyim, keken ka wa wiye pe kit ma Ladit otye ka telo wa ki pwony ne i lok me kwone wa ma okato.” Gin acel keken ma Jatela Krista myero olwori i anyim aye turu ki aa i yo, eka ojwor. Gin ma myero olwor pire pe aye bedo ka pe oyoto kwo me nyaka wiec. Kany, Nyabo White waco ni pe watye ki gin mo ma onego wa lwor pire i anyim, keken pi jami aryo. Man en lok ma dong ongene i Spirit of Prophecy i Adventism, ento pe onongo iwinyo dano mapol ka ginyuto maber ni telo mene ki pwony mene ma en tye ka loko pire.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
Wabinyo nyuto ni **leading** ma en tye ka rwate kwede obedo **history of the Midnight Cry**. I yo me **history of the Midnight Cry**, Kristo onongo tye ka przewo i cawa me kuro, i bino kacel ki can me **Midnight Cry**, dok i lor pa dogola i nino dwe 22, mwaka 1844. En ocweyo tarih man me rwako jo ma twero donyo ki yie i **Most Holy Place** kacel kwede. Omyero wa bed ki lworo me pe wilo tarih man acel ki puyo-ne.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Wabinyo nyutu ni pwony mo keken ma otimo Koko me Dyeworwen. Pwony meno pe obedo bedo me rwom pa Ottoman Empire i agiki 11 August, 1840, kata kit ma jomutu tye iye ka oto, ma obino i historia pa Cik me Malayika me Aryo i Historia pa Millerite. En obedo pwony mo keken i Historia pa Millerite ma okelo Koko me Dyeworwen, ka i kine Lubanga otelowa, ci pe tye gin mo ma myero walwor iye pi anyim kwede ento ka waweko otelowa ki pwonyne.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:
Wan wawaco ni cing me dulare ki me pwonyone obedo Kwok me Dyewor. Wek wanong konyo gin acoya man ki i nyim Ellen White me acel doki:
"On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
“Ka i yoo man jo adwent ne tye ka wuot i gang me abali ma tye i agikki me yoo. I cako me yoo, ne gin kelo me ryenyo ma ler ma kiketo i nyuma gi, ma malaika owaco ni obedo koko me dyeworwen. Ryeny man ne omero i yoo ducu, dok ne omiyo ryenyo pi tung gi, wek pe guwot piny. Ka ne gineno Yesu keken, ma ne tye nywal i nyim gi, ka telo gi i gang me abali, ne gitye maber. Ento mapek dong mukene gucako bedo aluru, dok guwaco ni gang me abali tye kene lacoo tutwal, dok ne gikero ni ne gibedo dong bene odonyo iye. Ci Yesu ne ocuko cwiny gi ki yaro cing me tung cel maleng pa En; dok ki i cing En ne owuok ryenyo ma ne omyero i dul jo adwent, ci gukwo ni, ‘Alleluia!’ Mukene dok gujuko ryeny ma ne tye i nyuma gi ki peko me piri, dok guwaco ni pe obedo Lubanga ma netelo gi wuok macalo lacoo man.”
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.
Gin kwedo Wo Midinaiti Krai, dok i wat ki Wo Midinaiti Krai, gin tye ka tyeko ni Lubanga pe obedo ka telo gin i Wo Midinaiti Krai. Gin kwedo telo pa Lubanga i Wo Midinaiti Krai.
"The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
“Ler ma i nyuma gi ne otum, owaco tye i mudu ma opong kare ducu; omiyo gicel, kidok bene pe gineno anyim mar iketo ki Yesu, ci gipeko ki i yoo, giyabo piny i piny ma atam ki marac ma tye piny.”
The Midnight Cry in Context
Kwak me Atuku i Yore Aye Iyie
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Wabibed doki neno gin ma otime i lok me Koko me dyeworacel me twolo i kare ne kik wabedo ka timo tic ki 2520.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Ki i buk *The Great Controversy*, pot buk 391–395: “Ka cawa ma dong obino lok me Acwakan me Kacel ocako kwede ma bene gityeko tye pe, i mwaka me 1844 me ceng dyel,”—man en cawa me kuro, me cwercwiny me acel—“jo ma gujuko wang i Yecu i niye pi nyuto me piny me obino kwak ni, gucako bedo pi kare manok i iye me lyeto niye ki pe ngene. Ento kat ma piny ogeno gin calo jo ma gitye kacel keken kacel i pora ki ma gubedo kawoto i lok me bwongo, ka acel me cwiny ma gubedo ka rwate kwede dong pud en Lok pa Katonda. Jo mapol guwot anyim ka yero Lok pa Katonda, ka gineno dok anyim adwogi cing i kare me niye gi, ki ka pwonyo prophecy gi maber me nongo lyet manyen.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.
Ka jo mapol otimo man, meno nyuto ni ne tye jo mukene ma pe otimo. Pe owaco ni “gi”; owaco ni “mapol” — keni tye kacel me pokere aryo.
"The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
“Caden me Baibul ma pye cing i kom kwo ma gin gitye kwede nen calo atir kede pe otum kwanyo twero. Cikany ma pe twero balo piny tye ka nyuto ni bino pa Kristo tye cok. Gwedo me rwot pa Lubanga ma pire tek, i loko pa jo-lubwongo kede i cweyo manyen pa kwo me cwiny i kin jo-Kristo, obedo caden ni kwena man aa ki Polo. Kadi bed jo-mon pe onongo gitwero nyuto kare ma gikwer ki iye, ne gitye kede gen ma tek ni Lubanga aye otyeko telo gin i cobo me tic pa gin ma gityeko bedo nayo.”
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
Ka lacweko kacel ki profesi ma gin gitye ka neno ni gicwalo i kare me dwogo mar aryo, ne tye kony ma kiketo pire tek pi kit ma gin gitye i iye me marac me pe ngeyo gin ma obedo kacel ki kur, ka cuko cwinygi me ikome cing ki canyo i ye, ni gin ma kombedi dong piny piny i ngecgi, i kare ma opore bineno ka gibedo ki ngec acel me ber.
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Iyo i paragrafu, owaco ni, “Ocik cak ki nkobo pa profecy ma gin onongo otamo ni tye kacel ki kare me dwogo marac me aryo . . . .” Profecy mene ma gin onongo oyero ni tye me Dwogo me Aryo? 2520, 2300, ki 1335. Gin onongo oyie ni profecy adek magi me kare tyeko woko i mwaka 1843, dok mano aye onongo Dwogo me Aryo.
"Among these prophecies was that of Habakkuk 2:1–4: '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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
I kin aye obito pire tekene acel obedo ma i Habakkuk 2:1–4: “An abedo i kabedo na me gwoko, kadi an anywako ka i wi ot me gwoko, ci an agwoko me neno gin ma En obi waco bot an, kede gin ma an abedo me gamo ka gikwanyo an. Kacel Wodicu odwoko bot an, owaco ni, Coo gin ma i neno, ci i nywaki maber i kom otabu, wek dano ma kwanyo kwan rwot kede. Pien gin ma i neno tye dok pi kare ma gicimo, ento i agiki obi lok, dok pe obi waco goba: ka ento otingore, ikur pire; pien en obi bino adier, pe obi tingo. Nen, cwiny ne ma oyilo pe tye atir i iye: ento dano atir obi kwo pi wiye.”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: '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. . . . The just shall live by his faith.'
Cakke mwaka 1842, cik ma kimiyo i loko pa kwena man me “coyo kwena, ci iwal kene maleng i kom tabeleti, me tyeŋ dano ma kwano en adwong,” okelo i Charles Fitch tam me timo cati pa kwena me nyuto kwena pa Daniel kacel ki pa Revelation. Coyo ci yubo cati man ogeno ni obedo gwoko pa cik ma kimiyo Habakkuk. Ento pe tye ngat mo ma i kare meno oneno ni i kwena acel meno bene kinyuto i wiye ni tye ka riyo i timme pa kwena—kare pa kuro. I nyuma pa tam ma pe otimore, coc man pa Lok obedo ma kit mapol me nyutu: “Kwena pud tye pi kare ma kiketo; ento i agiki en bi lok, ci pe bi loco; kadi bed ni en kuro, kur pi en; pien en bi bino ada, pe bi kuro. . . . Dano ma atir bi bed kwo i kom wiye-maro.”
The 1843 Chart and the Spirit of Prophecy
Kaati me 1843 ki Cwinya me Obwoni
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
Pe pe tye gin mapat ka itiyo katic calo tic me kare ducu onyo tic ma pe tye i butu—nying mag Ellen White miyo pi tic me conference kacel ki tic me cwiny pe-dwong atir. Ka idwogo i bot ministiri ma mego ma tye pe i dog kony me Adventism onyo i bot General Conference onyo Biblical Research Institute, ka i penyo gin i kom Chart me 1843, gin bito waco ni, “Bal dwong tye i Chart man.” Gin pe rwate ki Ellen White, ma waco ni Mukama yamako cing E i kom “bal acel” i kin namba mogo ma tye i Chart man.
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Ento bene gin keto kengi i can ka cok ki Lok me Mungu. I buk me Habakkuk, gin cako ni wangaceno man “pe . . . biro waco goba.” Wangaceno ma jo mukwongo onongo myero giket i Dita me 1843, ma gin bene gityeko keto, en tim me tye ka cwako Habakkuk 2. Man aye wangaceno ma onongo myero giket i Dita man, dok Habakkuk 2 waco ni wangaceno man “pe . . . biro waco goba.” Ci ka i waco ni Dita man “opong ki bal mapol,” dong i tye ka kwedo i can ka cok ki cwalo me Prophecy kacel ki Biblia.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
Apok ango me porofeta pa Ezekiel bene obedo ka ma omiyo joma oyuto twero ki yweyo: “Lok pa Lubanga obino boti, ka lokone ni, Itye dano, ento awene ka meno ma itye kwede i piny Israel, ka giwaco ni, Nino pe dong ocito, ki neno duto pe otoyo? Pi meno, wac botgi ni, Mano ma Rubanga Maleng waco. . . . Nino dong obino cok, ki pwonye me neno duto. . . . An alok, ki lok ma aloko bino timore; pe dong obi bedo ka ma gicako kede.” “Joma me ot pa Israel giwaco ni, Neno ma eneno tye pi nino mapol ma pud pe obino, ki en porofeta i kom kare ma tye mabor. Pi meno wac botgi ni, Mano ma Rubanga Maleng waco; pe dong lokna mo keken gibino kwoyo, ento lok ma aloko bino timore.” Ezekiel 12:21–25, 27, 28.
Two Classes of Worshippers
Kwo Dito me Lamo
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Nong ni en tye ka lok i kom gurup me lami kwo me tyen lul me aryo. En owaco ni luwang mapol, ka cwercwiny man obino, omede ki adwogo porofecy; man nyuto ni ne tye gurup acel ma pe omede. Wabinywalo ler mapol i kom pokore me gurup aryo-ni.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
Otini me Habbakuk 2:1–4 en me karti pa 1843 man kacel ki karti pa 1850. Nying me 4 i buk Habbakuk bene owaco ni ngat atir bibedo ka iye yie ne, dok bene ngat ma cwiny ne oywaki malo. Tye ka nyutu kit pa gurup me lamer aryo. Yore me “Midnight Cry” okwanyo gurup me lamer aryo, dok gurup aryo eni gin ma kiwaco kwede i buk Habbakuk.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
I yo ma obedo anyim, ka otito Habakkuk 2 ki Ezekiel, en nyuto acel i kin kibedo mago ni: “jo ma tye ka kuro.” Jo ma tye ka kuro gin ngo? Gitye jo ma tye ka cobo Daniel 12, “Gum ma lamaro en ma kuro, dok oo i 1335.” Kine obedo jo ma tye ka kuro.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Jo ma tye ka kuro ne gi moro maber, ka gi ye ni En ma ngeyo agiki ki aa ki i cakne olooko piny dwong i kare ducu, kadi ka oneno cen ni gibino neno can mar pe timo, otyeko miyoogi lok pa cante ki geno.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Wan wa ocako lwongo ma dong obedo tye ka tyo i acel me matino i wilobo me East Europe pi myaka moko. En wa onywalo kun, ka dong oo i United States, ci ka en oyito ngec me kwena man, odok cen. En oyubo kwena me kwero, ka jo me gang kanisa ma en obedo kwede con gubino i twero me dog gang i wilobo me en me “loro dog iwiye.” I kare ma pe nene bor, Ladit oyabo dog pi en me nywako kwena man bot gurupu.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
En ocec kinyi oyot i diko man, cako nyuto ni gin acel ma twero cengo obedo ma yubo yore me wuot. Gitye ka mito motoka me tero gi me wuot ka pwonyo kwena man, ento pe gitye ki cente ma romo. Kany ka gityeko oo i kabedo man, luremgi ma aa ki United States, ma Rubanga omiyo cwinygi obed ma gi nyuto ber, ocwalo cente ma romo me cato motoka.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Man aye obedo kit me yubo ma tye ka otimme pi jo ma gucamnino. Gucamnino, ento Ladit nongo ogwoko gin i Botcoc Maber me cuko cwinygi, ka owaco ni, “Camnino man obedo i ciko na. Bed uru ka pud umede anyim.”
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
Ka pe obedo pi bute ma calo eni me Coc Maleng, ma tito gii me kuro ki cwiny mot, dok me mako matek gen gi i lok pa Lubanga, ni niye gi pe tyeko peke i saa no me atem.
The Parable of the Ten Virgins and the Tarrying Time
Lapwony pa Yat Mucel ki Ceng me Kuro
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
Nen iwoto ni Lacoo White olwongo apora me Nyamito Apar ki Habakkuk 2 ka acel, pien aryo weng lok i kom kare me kuro kacel ki dul aryo me lugenyo.
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"
“Lokabit pa nyako apar me Matayo 25 bene poko kwo me jo Adibentis. I Matayo 24, ka En onywako penyo pa lutela ne ikom kit manyen me bino Kede ki tum me dunia, Kristo onongo owacone tyen lok mogo mapat ka dit tutwal i historia me dunia ki me kanisa from bino ne me acel wa i bino ne me aryo; nyinga ni, balo Yerusalemu, apoya maduong’ me kanisa i nino me yeye piny ki me apapayo i lwor me jopagan ki me papal, pinyo me ceng ki dwe, ki poto me lakalatwe. Ka dong man otum, En owaco ikom bino ne i Ker ne, kede oloko lokabit ma nyuto dul aryo me lutic ma gengo nyuto ne. Acoc 25 cako ki lok man: ‘Ka dong dong, Ker me polo bibedo cal ki nyako apar.’ Kany nyuto kanisa ma tye ka kwo i nino me agiki,”
Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
Kombedi, en aye tye ka keto man i Ite Milerite, ento nen gini ma en tye ka waco—“Kany, kaneno kan tye ka nyuto kanisa ma tye kwoni i nino me agiki,”—ngat mene aye “kanisa ma tye kwoni i nino me agiki”? Man wa pe wa.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
Mano kede ki konyo i agikki me kabedo 24. I leb pa atura man, kwo gi pe ikelo ka twero me gin ma otimme i nyom me kakare me I Ceng. “Ci Ker me polo obedo calo nywala apar ma okwanyo taa gi, dok owoto oko me romo ki lakwayo. Abic ki i kin gi ne gin maratwero, dok abic ne gin opong. Gin ma ne opong okwanyo taa gi, ento pe okwanyo moo ki gi: ento gin maratwero okwanyo moo i agulu gi ka rwate ki taa gi. Ka lakwayo ne otinge, gi duc gicwalo, ginyono. Dok i dyewor me dyewor odoko koko ni, Nen, lakwayo bino; wu okwok me romo kwede.”
"The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
“Ngat tye i coyo pa Kristo, calo ocako cobo ki lok pa malaika me acel, onongo giniang ni obedo kicako nyutu kwede i coyo pa jaco mapat. Timo lok ma oyot-opong i kabedo me guro lobo i te cako keto ange me dwogo Kwene ma tye cok, rwate ki wuot macalo pa nyako mapat. I ngec man me tyen lok, calo i Matayo 24, onyutu kwo me dul aryo. Ducuweng bene gubedo ka gwoko taara gi, ma en Baibuli, dok ki marac pa lyel ne guwuoto me rwatte ki Jaco mapat. Ento ka lunywal ma pe gugeyo gubedo ka tero taara gi ma pe ki moo, lunywal ma geiyo gubedo ka tero moo i bur gi. Lunywal ma geiyo gubedo ka rwako kica pa Katonda, teko pa cwiny maleng me loko dano manyen dok me miyo lyel, ma oloko lok Kwene bedo taara i tyen gi. Gukwano Lok acoya me nong adwogi, dok guyeny matek cwiny ma leng ki kwo ma leng. Magi gubedo ki ngec pa gi kengi i neno pa Katonda, ki wiye me geno i Kwene ki i lok Kwene, ma pe twero obalibwa ki can me yotcwiny piny onyo ki ribo cawa. Mukene guwuoto ki peko pa cwiny acel, ka geno i wiye me lutic gi, ka gucuk ki marac maber me cwiny ento pe ki ngec mapol, mapat i adwogi, onyo tic ma adier pa kica. Pe gubedo ayub me ribo cawa ki me yotcwiny piny. Ka temo guot, wiye me geno gi opong, dok taara gi gucak me lyel manok.”
"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
“Ka won Obwola onwongo otarriyo,” Obwola otarriyo kare mene? March 22, 1844. En otyeko tarriyo. Ento gin ma aa bino dong obedo ngo? Dul aryo magi bino kwanyo kany.
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Ka wa wilo Wooto me Dyewor me Dyewor me Akwang’ Otyeno ci wa turo ki i yoo dok piny i lobo maraco ma piny, wa nyuto ni pe wa ngeyo Injiri. Injiri me Tutu oo ni tic pa Kristo i lwongo dyewor aryo me lamo, ma otwero i kom kwena me ajwaki ma tye ka temo. Cakke i kare me kuro nio wa i kare me agiki me luppok, man aye dogola me Injiri me Tutu. Kany, Rubanga tye ka kwato dyewor aryo i kare me kuro, ka mito me rwatte kwede i Bolo, ci oketo gin i yo me temo me nyutu ka gin bene tye ki mafuta adaa onyo pe. Man aye dogola me tic pa Kristo me yaro golo ki i dross, kal me ngano ki i yat me buru, luwang me ryeko ki i luwang me peko.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
“Ka cwara pe olimu cito, gin ducu gubwongo ka gucako nino.” I tye ka nyuto ni cwara pe olimu cito tye ka keto anyim kato pa kare ma abantu gubedo ka tye ka tero cing ni Obanga bibino, cwercwiny ma obedo, kacel ki rwom me keto kare ma onongo tye ka nen calo obedo ka pe ocito. I kare man me pe ngeyo maber, miti pa jo ma gitye me wang acel keken ki jo ma pe gitye ki cwiny ducu cako dwogo nyuma cit, ki ticgi cako yot; ento jo ma wiye mogo gitye i ngecgi kengi pa Baibul, gin onongo gitye ki lwala yen piny i tere gwokogi, ma baala pa cwercwiny pe twero pwoyo woko. “Gin ducu gubwongo ka gucako nino”; gurupu acel i kare me pe paro ki juko woko wiye mogo gi, gurupu mukene tye ka kuro maber atir ki cwiny mot, nio wang acel ma lamal ber oyubo. Ento i dyewor me temo, gurupu ma lacen man nen calo gubedo ka juko piny, i rwom mo, gorogi ki lami cwinygi. Jo ma pe gitye ki cwiny ducu ki jo me wang acel keken pe gitye dok ki twero me riyore i wiye mogo pa owotgi. Ngat acel acel myero cung onyo opong peke kene.”
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Ka cwercwiny onyuto ne obedo, dul aryo ocako nino ki kit mapat-pat; ento kata nyako mamite pe owoto acek i cing marac me yomgi. Rwot bene tye ka telo i jami man, wek ka lok me Kwok me Dyeworweny obino i Kacok me Kambi me Exeter, En dong otimo tic acel i kinogi.
The Testing Process: The Tarrying Time and the Midnight Cry
Nono me Tembo me Kitemo: Caa me Kurumo ki Ywak me Dii Ceng Dii Wiin Yot
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
Ki I buk *Spirit of Prophecy*, volumu 4, pot buk 228: Puru ni tim man—Kok me Dye Kiny—ki i Kare me Kur, oo wa i agiki me lorek doro, en Obanga tye ka temo lwak ne. Kok me Dye Kiny i kacok me kaa Exita, i kutiyo ki twero ne oo wa i 22 Okutoba, 1844, en bute acel keken i kom yat tic man. Pe romo kwanyo ne ki i kare me kur, ma tye ka yubo pi apii me Kok me Dye Kiny i kin gurupu aryo me jo ma lamo. Myero i nge Kok me Dye Kiny, pien ka pe i ngeyo ne, i bedo ka kato woko ki i yoo.
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
“Lubanga ocweyo me temo jo me. Cing ne otero bal acel i kwano me kare pa lunebi. Cing ne, cing pa Ruoth, otero bal acel me aluber i kwano me kare pa lunebi,” i leb mapol. “Jo Adibentis pe onongo peyo bal no, dok pe konyo ma gonyo pire onongo i kin jo ma dong pwonygi opong loyo ma twerogi. Jo magi gikwanyo ni, ‘Kwanu me kare pa lunebi tye atir. Gin mo dit atye ka cok me timore; ento pe gin ma Mr. Miller loko; en loko pa piny lung, pe dwogo me aryo pa Kristo.’”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
Cawa me tye iye paro okun, dok Kristo pe onongo obino pi gwoko lwak mego. Joma onongo guloro Luwotgi ki wiye ma ada kacel ki mar onongo guwinyo cwer cwiny ma marac ahinya. Ento Rwot onongo otimo yub mego: onongo otemo cwinyo me joma guwaco ni gidong tye ka kuro pi nyuto me bo. I kin jo magi onongo tye jo wengi ma lworo, pe mar me ada pi adwogi, pe aye omiyo gubedo ka kuro. Ka gin ma onongo kikuro pe otimere, jo man guwaco ni pe gubedo ki cwer cwiny; pe onongo guye ni Kristo bibino. Gin aye onongo tye i kin jokwongo me tyeko ka nywalo piny cwiny ma marac me jo ma gitye ki niye me ada.
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Man obedo yub pa Ladit. Wan pe wa tye ki gin mo ma wa myero omyeke i kom ceng ma bino, konye ka wa wilo kit ma Ladit otye ka telo wa i ngec wa me kare ma okato, kede pe tye gin mo ma wa myero omyeke konye ka wa wilo pwony pa Ladit i ngec wa me kare ma okato. Wa tye ka paro ni pe iromo poko telone man ki pwonye.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
Life Sketches of James White and Ellen G. White 1888, pot buk 186–187: “Lubanga otemo dok ocimo jo ma en pire keken ki yubo kare i mwaka 1843. Bal ma gin otimo—bal acel atika—i kwano kwan pa kare me profesi pe gityeko nongo adwogi ne cut-cut, kadi bot jo ma guwongo ni gitye ki ngec maduong’ ma gukwongo kwede tam pa jo ma gubedo ka kuro bino pa Kristo. Jo ma gi ngec maduong’ man guwaco ni Mr. Miller obedo atir i kwano ne pa kare, ento gubedo ka pyeto kwede i kom gin ma myero omedo woko kare man. Ento gin, kacel ki jo pa Lubanga ma gubedo ka kuro, gubedo i bal acel i penyo me kare.”
"We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
“Wa cweyo tye ni wa yero adwong ni Lubanga, i ngec ma pire tek, ocweyo ni lwak Pine myero orom ki peko me yemo, ma ocik cwiny maber me nyuto cwiny pa dano dok me kelo lworo pa kit ma adier—pe pi nyuto cwinygi keken, ento dok pi cweyo kitgi, kelo ne ka i kabedo ma ibedo ka gin bi nyutore i kare me peko ma bino i Koko me Dyewor. Jo ma ogamo kwena pa malaika mukwongo pien lworo me kwanyo pa Lubanga, pe pien gitye maro ada dok mito gur me yubo lwak i Ker me Polo, kombedi ginyuto gin i wanggi ma adier. Gi bene ni i kin jo mukwongo ma ochako nyero jo ma oyemo peko, jo ma i ada gilengobedo dok gimaro bino pa Yesu. Tem man ma Lubanga ocweyo me penyo cwiny dano matek ne onyuto kit pa jo ma myero ogwenyo tic me ansvar dok kwero piny pa can pien kwanyogi ni pe gingeyo yenggi i saa me tem.”
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
Jo ma gubedo ka gucwero tam pe gubigweyo i cung mar mwor; pien i yeny nying ceng pa proroik i lega ma odongo matek, bal no ononge—bal acel keken—andong lanyut pa kalam mar proroik ka obedo ka oluwo piny i kare mar kuro. I gen ma yom me bino pa Kristo, kuro ma nen ka tye i wang cing mar visi pe gubedo ka gukwano iye, dok obedo nyeko ma cwer cwiny ci pe gubedo ka gitamo kwede. Ento tem man kikome en ma rwate tutwal me loko ki me dongo gen ma ada pa jo ma gitye i ada mar adier. Kare mar kuro no obedo ma rwate tutwal. Pe en keken ni obedo ka anyuto dul aryo ki cako lwongo kitgi ma myero anyut i historia mar Kwo mar Dyewor me dye ka oo i gano dogola, ento bene obedo ma rwate me teko jo ma bibino ka gikwanyo korac i bwo mar mone. Pe itwero yaro kare mar kuro ki Kwo mar Dyewor kata ki gano dogola.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Ka i kwero “Midnight Cry”, i kwero bene eno atir me gin ma otimme i lacen. “Midnight Cry” pe obedo keken kwena pa Samuel Snow i “Exeter Camp Meeting”; en obedo yub me timo gin ma omede cawa i kare me kuro. Kany aye ka Rubanga tye ka wotowa iye. Wan pe wan tye ki gin mo me lworo i ngec angec, ento keken ka wa wilo cing pa Rubanga me telo wa i lacen wa ma dong opite—lacen man pa kare me kuro kacel ki “Midnight Cry”, ka en tye ka tero “Everlasting Gospel” ka oo i dul me agiki i “Millerite History”, ka tye ka kelo kibedo me dul aryo pa loyo.
Early Writings, page 74: "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, pot buk 74: “Atye aneno ni chart me 1843 cing pa Lubanga aye olwongo iye, kadi boti pe onwongo myero lokke; ni namba magi tye calo en aye onwongo mito gini; ni cing ne tye iwiye ka opito kede opoko bal mo i kine namba mogo, wek ngat mo keken pe anyut gi, pi obedo ka cing ne oyabbe woko.”
The Mystery of Iniquity and the Testing Process
Tajiri me Bedo mar Aprot kede Yub me Tem```
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
Ka wa bedi ki kare, wa nywalo twero me loki pi mung me tim marac. Mung me tim marac twero bedo ki nukta mapol me nywako ma tye ka atir, ento kany bene nywako tic pa Satan i yubo tim marac ki tim maber, adier ki bal, i akwan me jami maleng ma iye Mukama kwayo jo pa En ka itemo. I akwan me jami maleng me Lek Maleng ma iye Mukama kelo jo pa En i yo me itemo, in ibed ni itye ka neno mung me tim marac kare ducu—tic pa Satan me yubo adier ki bal. Ka jo doko i kabedo man me itemo, mung me tim marac dong obalo ngene me loki.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Ka cawa me temo pa Nua oo, Baibulo owaco ni ikin ceng man, nyiggin pa Satani onywako ki nyiggin pa Katonda. Man aye gimo ma omiyo tajiri me bubi otimme i kare pa Nua, ma oyubbe i Kwan me Acakki calo lutino pa Katonda ma gityeko kwanyo nyare dano obed mon gi—onywako pa nyiggin aryo ni, tajiri me bubi ma otelo kwede nyima me temo pa Nua.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
I kare me temo pa Musa ki Nam Abar, Coc Buk maleng tito kit ma Israel, ma obino item ki i Nam Abar ki i Sinai, dong pe obedo maleng ci okwanyo-winy ki puonjo pa Ejipt pien gitye ka kare malac i yo. Man en tajiri pa tim marac—bedo ka puonjo pa Satana tye ka cuko i komgi.
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
I kare me jo Yuda, obedo pwon me Grik ma oyubbe yoo pi Sanhedrin okwanyo kit me temgi.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
I kare me Millerite, jo Millerite i kanisa me Protestant pe dong obino ki i kare me miaka 1260 me twero pa Papa, ma obalo yat anyim maleng ki yat anyim ma pe maleng, konyo me tye iye amia me tim marac ma olubo anyim pa temo me kare me Millerite.
That is the mystery of iniquity that is always present.
Mano aye en tajiri me tim marac matye kare ducu.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Ka i pwonyo nining ngat me peko marac tye ka tyo, ci diki i *Patriarchs and Prophets*, cabit me acel. Nyar-oma White nyuto wa nining Satani ocobo ngat me peko marac i Polo. Tye ka bedo ni tero me temo i Polo ikom malaika mene bi dong ki mane bi kwanyo woko, ci Satani ne tye ka cobo ngat me peko marac kuno i Polo mapwod pe otime yo me temo meno.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Satana otimo maneno eni pieno keto akalakala me atemere, keto lokci malo moloyo Lok me Katonda, dok ma pire tek adwong, ki telo jo mukene me nyuto pwonny-gi me bwola—tic marac adada. En omito keto atemere i tamo mamegi, dok i bin woko me nyuto atemere eni bot gurupu me jo. Ka dano mo okok pire mar atemere eni, en bitye ka okok pire mamegi, pe pire.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
I kare ma otiyo, pastor mo i Spokane, Washington, owaco ikom *Early Writings*, pot buk 74, ni, “Aadwogo i diktionari me nino ki kare pa Ellen White, *Webster’s Dictionary*, ka ‘figures’ pe tye ni gitye gin mo ma atye ki kwena me adwogi.” Lwak mapol ma owinyo man pe gubedo ka gicako manyo ngec ikome, ci gubedo ka gitwero yie kwede. Ka manongo pe odoko maber, pastor ono pe keken onongo keto akalakala ikom gin ma *figures* gitito i kabedo man; adier, onongo tye ka loko goba. *Webster’s 1828 Dictionary* waco ni: FIGURE, n. I kwena me adwogi, nyig coc mo ma nyuto namba, calo 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
En pe tye ka nyuto akuku, tye ka timo tic ma kinyutu calo tajiri me tim marac. En pe tye ka nyuto bot Adibentis, ka gin mito neno, ni i kare man me ginac me lobo, myero iwinye adwogi pi keni keni, pe iwinyo dano; pien, ". . . tajiri me tim marac dong tye ka timo tic: . . . ."
Early Writings, page 74: ". . . 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, pot buk 74: ". . . ni calo kit ma En dong mito ni bedi kwede, ni cing En tye iwiye kede nongo pego i gin mogo me kit manok, wek ngat mo keken pe romo neno, nio kare ma cing En dong kelo woko."
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
En aye yubo, kac jo ma ngec i kom lok me pwony pa lobo me Yecu pol kare tye ka timo man. Ka i mito ni i ngeyo gin ma lok mo obedo kelo i Baibul onyo i Cwiny me Lembec, pe ibedo ka acel i neno i buk me lok; i neno i nabi. Me lacen, Daniel tiyo ki lok me Ibru rum i Daniel 8:11, ma gitye ka loko ni “gikwayo woko.” Luloko tye ka tamo ni te lok ne obedo “gikelo woko,” ento Daniel tiyo ki rum tyen adek mukene abicel, dok pe i kare mo acel te lok ne obedo “kwanyo woko” — te lok ne obedo “ywako malo dok me mi lworo.” Omiyo, tamo ni rum i Daniel 8:11 te lok ne obedo “kwanyo woko” obedo lubo tim me kwena, pe kit ma Daniel ocwalo kwede lok.
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Kit ma kede Ellen White: Ka i mito twero loko ni i *Early Writings*, 74, “figures” tiyo me loko cal pa tic-calo onyo cal me nyig coc, i twero waco ni, “Dikcinary i kare pa Ellen White pe owaco ni *figures* nyuto arithmetic,” ka i geno ni lwak mapol pe bino nonyo. Ento ka gin onongo gineno, gibino nongo ni *figures* bene tiyo me nyuto arithmetic.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Ento kabedo me acel ma i cito iye obedo bot Ellen White kene: En gin ma en tye ka tye ka lobo ikom figures? I buku me *Early Writings*, pot buk 74, en waco ni, “Cingi ne tye i runga kadong olwongo bal mo i kin figures mogo,” ka i pot buk 236 en waco ni, “Cingi ne otyeko okumo bal mo i kwan me kare pa lukwena.” Lakwena man nyuto ni i lok me en, figures, tye ka nyutu kare pa lukwena—kwan me namba, pe cal.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Kare, ngo ango ma Mukama oyiko cinge iwiye? Oyiko cinge iwiye i kom bal i kube me kwan me kare pa prɔfeti—namba-ni.
Ellen White's Endorsement of the 2520
Acwiny Ellen White me 2520
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Man e lok me tyen lok. Dano pol tyeko tye ka keto anyuta acel ki ma wan wa tyeko kwedo, kede acwako gi. Ento ka obino i kom 2520 kacel ki onyo Ellen White oyero ni obedo profesi ma atir, man e lok me pyer—man e adwogi, kede kama myero i cakke iye. Lok me pyer mukene weng bene atir kede adier, ento man e kama me cakke.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.
I buk Early Writings, pot buk 74, kama owaco ni Mukama oyito cingne i kom bal mo i iye welo mogo, en aye tye konyo tic man nyutu ngo ma meno obedo i buk acel kene, i pot buk 236: “A nen lwak pa Mungu ka geno maber ki yom, ka orito Mukama gi. Ento Mungu ocano me temo gi.” Tye ka loko i kom Cawa me Kur, cwercwiny mukwongo.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
En pe pe tye ka lok i kom can ma obedo i nino 22 Obal 1844, pien dong ibedo ka twero temo gi kuno bene; ento kany en pe tye ka lok i kom kare me kuro: “Lubanga oyubo me temo gi.” “Cingi okumo bal i kwan me kare pa lunebi.” Nininga obedo ka temo gi ki kare me kuro? Kun ocako cingi i kom nianggi me kare pa lunebi. Pe itye ki gin mo me lworo i kom anyim, kono ento ka walwongo peke nininga Ladit owatelo wa i kare mukato, i historia pa jo Millerite ki pwonnyegi.
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Kare pa lugen me porofeta eni obedo pwony ma omedo kare me kuro. “Cingi otyeko piko bal acel i cuk‑cuk me kwano kare pa lugen me porofeta. Jo ma dong gineno ka Rwotgi bino pe guneno bal man,”—bal acel—“ki dano ma gitye i nying ngec madit ma gakwanyo kare ono bene pe guromo neno en. Mungu ocwalo ni lwak pire tek ni myero gubed ki kic piny. Kare opwodho, dok jo ma guwoto ka giyubo Lalocgi ki geno me yom gucwer cwiny kadi guwok cwinya, ento jo ma pe guhero kany me Yesu, kono giywako cing i kwena man pi lworo keken, gucamo yom ni pe obino i kare ma gubedo ka giyub woko. Ywakgi me wi dye pe oloko cwiny, dok pe olwongo kwo megi me bedo maleng. Kacung kare ono otyeko keto yore maber me nyuto cwiny magi ma kit man. Gin ge ma gucako mukwongo dok gujuko ka gityeko tuco ki tuny jo ma gucwer cwiny, guwok cwinya, ma ada guhero kany pa Lalocgi. An aneno ryeko pa Mungu i temo lwak pire ki miyo ne gi temo ma dongo ma nyuto jo ma onyo gujuko, dok gujok cen i cawa me tem.”
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.
Yesu kede jo me polo weng gityeko neno kacel ki cing marac kede marac me marac i kom jo ma ki miti mabeco kede tye me geno odirica gwoko neno En ma cwinygi omaro. Malayika dong gitye ka yubu i butegi, me tekoogi i kare me doyage. Jo ma gikweyo me rwako kwena me polo gicwalo i piny me bor, dok akal me Katonda omede i komgi, pien pe giyero rwako lyel ma En ocwalo botgi ki polo. Jo ma gitye adier, ma kikelo can me goro, ma pe ginyuto ngeyo pi ngo Locugi pe obino, pe gitye ka lacwalo i bor. Dok odoco giteroogi i Baibulugi me yenyere kare me profesi. Cing pa Mukama okunyu ki i kom namba magi, dok bal no— acel keken—onyutu.
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.
Kany e nyutu balo ma obedo i namba ma i “Chart” pa 1843, dok en pe acako kede nyutu ni namba magi nyutu kare me cik me nabi. “Gin oneno ni kare me cik me nabi oo wa i 1844, kadi bota tic me adwogi acel acel ma gin pe tye kelo me nyutu ni kare me cik me nabi tyeko i 1843, omiyo adwogi ni gibedo me tyeko i 1844.” Agiki me lok! Ellen White keto cing pa ye twero pa en i 2520.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
I tye kare angec me porofeta peke i Karto me 1843 ma gin ni gityeko i 1843: 1335, 2520, ki 2300. Mungu oo cingne i kom bal mo i yoo me namba—kare me porofeta i Karto man—cawa ma cingne pud pe kicwalo. Ka en ocwalo cingne, jo ma gitye ka kur maber, ma gin dong gitye ka rito ki amin, kikelo gin ni gudwogo me nono kare me porofeta dok; ci gubino ni adwogi acel ma olubo gin me twero cobo ni kare me porofeta gityeko i 1843, ka dong kiye ni pwodho ni aryo i kin gi gityeko i 1844.
The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
1335 cako i mwaka 508 dok tumu i mwaka 1843. 2520 cako i mwaka 677BC, kadi pe kiwoto ki cencen pa mwaka. Lupwonye ma okuongere kwede onyuto ni tumu i 1843, ento i ngeye giniang ni pwoni tye acel ma okelo gin me cako loko 1843, en aye onyuto bene ni porofecy pa 2520 otumu i mwaka 1844. Porofecy pa 2300 cako i mwaka 457BC, kede gityeko ni tumu i 1843, ento i nyuma pa pwod marac, ki i yubo me ceng pa porofecy, gin onongo ni otumu i mwaka 1844.
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
En aye nino acel keken mapol aryo ma gin gitye ka ginyuto ni bi tum i mwaka 1843, dok acel ikin gi otyeko: 1335. Neno-ngec man pe en ma Lubanga oketo cingne iwiye. En nyuto gin acoya pa jo Millerite aa ki Kare me Kur, caka ki Koko me Dyeŋ Ceng, nio wa i 22 October, 1844.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.
I nyomcawa me acel, waotyeko ki lok man aa ki Ellen White: “Wabero weng i wang ma oneno gin ma onen i 1843 ki 1844.” Man aye, “Wabero ngat ma obino i 1843.” I paragraf ma alubo, en owaco ni, “Ocwalo kwena. Kadi pe myero obed ki lag, i dwogo cwalo kwena doki, pien cingwen me kare tye ka time; tic me agiki myero otimere. Tic maduong’ adwong’ bitimere i kare macek. Cokcok, bicwalo kwena i cike me Katonda ma bibedo ka medde dwan madit. Eka Daniel bitwok i kabedo mego, me cobo caden mego.” Manuscript Releases, volume 21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Danieri ka cungo i kabedo ne en aye wek 13 i Daniel 12. “Wek me ber bene i wang ma neno gin ma onen i 1843 ki 1844” en aye wek 12. Ellen White tye ka miyo lok me polo me ngec i kom Daniel 12:12–13, ka waco ni wek magi pe gin me poro cawa me profesi, kadi ento gin me yub ma i iye tye 1843 ki 1844, ma pe ngene maber me 1843 ocweyo kare me kuro. Ka kare me kuro bino, “Obedo me ber ngat ma kuro.” Ento ka neno tar, kur i kom. Ngat ma kuro ki ada ki cing matek aa ki kare me kuro wa i kare ma dog cen pe otwero cakkore, en ngat me ber. Gin ma lulubire ma en ada nen i 1843 ki 1844 en mot me ber ma telo en donyo i Kabedo Atye ka Lela Madit.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
Porofo 1335 otum woko i mwaka 1843, ka nywako bino pa Koko me dyewor weng. Cok me porofo 2520 ki 2300 tum woko i mwaka 1844. Ellen White waco ni adwogi acel-luwo ma otiyo me kelo gi me tyeko ni 2520, 2300, ki 1335 tum woko i 1843, i kare meno angec ni tyeko me pwonyo ni gibedo me tum i 1844.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Apol ma oa i Lok me Mungu ocilo i kom karegi, ci gitye ni onongo kare me kuro—“Ka obedo ni en [nino me wang acel] olal, kur inongo.” I yele me mar ma gitye kwede pi bino me cito pa Kristo kare me ceng, gityeko neno peko me lal pa wang acel, ma ogwenyo me pwonyo jo ma tye ka kuro adier. Dok gitye ni onongo kacel me kare. Ento aneno ni pol ikin gi pe twero aa i wi cwercwinygi matek me rwate ni obedogi ka gityeko nongo rwom me gor ki tek ma okelo alama i kom wiye me tic me gigi i mwaka 1843.
"Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
Satana ki malaika ame oloyo gin, dok jo ma pe oyero rwako kwena ne oywako iye kene ni gilongo tam ma nen bor ki ryeko pien pe giye rwako gikwedo ni obedo mwoj. Pe gineno ni gityeko kwero tam pa Katonda ma obedo ka cingogi kengi, dok ne gitiyo i rwom acel ki Satana ki malaika ame me poyo jo pa Katonda ma ne tye ka kwo kwena ma ocwalo ki polo.
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.
I yo lok pa lworo man, tye kit me luye abicel. Kit ma pe obedo ma ada tyeko tuco jo ma tye ka kur, ento jo ma tye ka kur kelo dok cen i kare pa joneno, ci gitye ka niang ni adwogi acel ma okelo gin me ngeyo agiki pa 2520 kacel ki 2300 i mwaka 1843, obed ni gityeko i mwaka 1844.
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
Kadi bedi lutyeko me kuro gueno ni gubedo guwoto ni, pe gucako bedo ki mar matek i kom Lubanga calo ma gubedo kwede ka pe pud obedo kwo me cwer cwiny mukwongo. Ibibedo gurokoc dok i kare me cogo me “Wii dyewor dyewor me dyewor me dyewor me otieno.” Lutye me kuro dong gueno 1844, agiki me profesi, ka pud pe obino Wii dyewor dyewor me otieno.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Lok adwong me dyewor me “Kok Ceng Dyang” omiyo jo ma tye ka kuro ngeyo nino 22 me October, 1844. Ki ngec man, pe obedo keken kama mo i mwaka 1844; obedo i nino man keken, ci man omiyo lok man teko.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
Itye ni ineno kit ma tic man tye ka obedo? Pwonye ma okwanyo aneno man gin profesi adek: 1335, 2300, ki 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
I nyuma me ngec man onongo giwinyo, gicako tito ni, "Wubed ki i Babilon." En aye Kwena me Malaika me aryo.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Wek wa ngeyo maber: Gin ango ma tum i cawa me kuro? Tic ki Chart me 1843. Gikelo Chart man i kabedo i tung acel pien kombedi gucako ni Rwot bino i 1844, ento Chart okwanyo 1843. Omiyo gikelo Chart i kabedo i tung acel pi lok me ginacoya pa Ceng mar Aryo.
What becomes their message in the history of the Second Angel? The last paragraph explains.
Ngo ma obedo kwena megi i gin acoya me Malaika me Ariyo? Paragraf me agiki peko lok man.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
Jo ma oyeere i kwena man ne ginywal kede i kanisa. Pi kare mo, jo ma pe myero ogam kwena ne gityeko kany ki lworo dok pe gibedo timo ngo ma iye cwinyo gi tye; ento kato pa kare ne onyutu tam gi me ada. Gitye mito kwedo caden ma jo ma gitye kuro ne gineno ni omyero gibear, ni kare pa obaco me porofeta ne onywako wa i 1844.
What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.
Agikoro me porofeto mene? 2520 ki 2300. En aye kwena megi i wi tarih man. Kombedi gin tye ka waco ni, “Watyeko niang’o! Porofeto magi dongo oo i 1844.” Kwena gi i tarih me Kwo me dyewor ceng oo piny en porofeto me mwaka 2520 ki 2300.
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
“Pi kare mo, jo ma pe gubino kwanyo lok me neno, gujuko gi lwor me pe timo gin ma i cwin gi tye; ento ka kare no okato, giyabo tam gi me ada. Gubedo gi mito ni gi dwog cing testimony ma jo ma gitye ka kuro guwinyo ni gibedo gi cik me tito, ni kare pa proro ma gurwatte gubooto too mwaka 1844. Gi yot pa neno, joma giye guwaco balgi—bal ma pe rwom ki mukene—and gucako yubo tyen lok me gin ma omiyo gujaro ni Rubanga gi obino i 1844. Jo ma gubedo ka kwero gin, pe guromo kelo lok mo me kwero tyen lok ma tek ma gucako kelo. Ento mir pa kanisa guwoto me lyeto; gujuko ni pe gibino winyo adwogi mo keken, kadi pe giye tyen lok me neno, dok gitye ka cweyo ni testimony pe donyo i kanisa, wek jo mukene pe guwiny.”
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
Ngo ma i cako keto 2520 ka i kubedo kwede i wat ki nino 2300, ngo ma timore? I ite me Millerite, i gengo wuoko ki i kanisca, dok tye tic me tem kwanyo dwong me lok onyo cango kwede.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
Jo ma pe ginywalo kwero cweyo ki dano mukene lyel ma Lubanga omiyo gi, kigengo gikwalo ki i kanisani; ento Yesu ne tye kwede gi, ci gubedo ki yom i lyel me wang obanga pire tek. Ne gityeko yubo cwiny me rwako kwena me malaika me aryo. *Early Writings*, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
Pe pe dong tye ka wa donyo i adwogi me kwan i kom 2520, gin ma watye ka temo me nyuto obedo ni Ellen White keto cing me twero pa iye i kom 2520. Ka pe itwero neno man, myero ilam lega ni Yesu gol łwiny ma tye i wang-i. Ellen White owaco ni adwogi manyen ma otero gi me loko ni 1843, dong i kare meno onen me nyuto ni kare pa porofeta magi otyeko i 1844. En kare ducu nyutu kare pa porofeta, onyo namba magi, i kit ma tye i rwom mapol. Tye kare pa porofeta adek keken i kaati pa 1843 ma otyeko i 1843.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Man acel ma tum iye i mwaka 1843, ma en 1335, mito, pi lwongo me nyig lok ma tiyo maber, nino me poropeta aryo kadong wek en owacci “namba” ki “nino me poropeta.” Ka gin tye adek dok i kwanyo acel, ci aryo ma en oyubo aye 2520 ki 2300, pe ki twero me lok pa dano mo keken me loko gin.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
I kin itela man, kadi ka tye iye cweri madit pa jo Adventist i nino 22 October, 1844, Ladit tye ka cweyo yub ma iye gin bene tye ka lwongogi ki woko ki i kanisa, wek gubed pe iwiye twero onyo kuc pa dano, ento iwiye Lok pa Katonda. Gubedo mito yub meno wek obedogi ki niyee ma myero me nyutu lubbe i Kabedo Maleng Atyet ki Yesu Kristo. En tye ka gilogi bedo mapol me cobo Ewangele ma Pe Tum Tek.
Testimony of the Pioneers: James White and Uriah Smith
Cwiny pa Jami me Cako: James White ki Uriah Smith
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
Ki i tic wa tye ki Jami White ki Uriah Smith, ma gin luwang tic aryo me acakki. Man gin jo mapire tek ma lulam dog tic me kare ni tyo kwede me twero cako twon ni Jami White okwero 2520 i mwaka 1863, dok Uriah Smith okwero en i cocce i myaka me 1870 ki 1880.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
Wa tye dok cen i mwaka 1844, ka dong pe raci, me neno kit ma James White ki Uriah Smith tito kwena man acel acel ma Ellen White pe dong otito. En loko ikom kare pa profesi, ki ikom ruoth kwanyo cingne, ka gin neno bal, ci dano pionia magi aryo bene gitye ka tito kit man.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
Ellen White pe oketo ni “2520” onyo “seven times,” ento Uriah Smith ki James White gitye ka waco. Giloko bedo maber ni kare me porofita ma onywong i lok kom gin aye 2520 ki 2300.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
James White, Review and Herald, volume 1, July 9, 1851: “Lok man atem, ‘An pe atye ka yero ni koko me dyeworaceno dong kimiyo.’ Wan bene pe wayero ni koko me dyeworaceno onongo wan owino, onyo ni bibedo ka iwinyo wa. Koko me Matayo 25:6, ‘Nenuru, lacoo me nyom tye ka bino,’ tye i lok me gin ma otime i nyom me ci lobo acel. Ento ni onongo kimiyo koko mo, kadi con oyube maber ki cing pa dul Adibendi lung i kare me bolo me mwaka 1844, ma rwatte maber ki koko me dyeworaceno i larem, pe myero kikany ni kwede gin ma onongo gin bene gitye ki yub i iye.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
James White tye ka timo ki lok me gin acoya ma jo dong pe giye Wooc me Dyeworweny pa Kinyu, ka bene gidwogo ki oa i yoo. En tye ka gamo lok man, dok obino loko i kom acoya man.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
“Obino i kare ma atir. Koko me ngero otyeko piny ceng acel ki yweyo, ki tulo ma otwero gin. Man obedo i nge yweyo wa, ka wa-tyeko bedo ka gubalo wa, dok otyeko nongo it wa ka wa-tyeko bedo i kite me nino. Koko meno ojukko nyako apar, dok otelo gi me yubo taa gi. Man, ka miyo rwot me Cwiny opore kwede, ojuko lwak me Adwent, dok otelo gi me yeny Baibuli calo pe gityeko yeny kwede kacel, dok me kwanyo gin keken gi, ki jami gi me lobo, ducu i cing Mukama. Jo ma omiyo koko ni Mukama bi bino i dwe me abiro, 1844, oneno maber ni kare me porofeta ochopo i kare meno; omiyo, adwogi ma pe-tyeko cako kwede ki kare meno me nyuto ni Adwent bino i 1843, onyuto ni bino i 1844. Ka dong wa-neno bal acel i yo meno me kwano mwaka, ma ogikyo nino 2300 i 1843. Pe acel ku jo ma oketo coc me kwero Adwent oneno man. Cing me Opatrica—“P” me dit—okumo bal meno—acel keken—waa i kare ma myero onegi. Bal no obedo i kwanyo mwaka 457 ducu ki i nino 2300, ma owaco ni 1843 obedo ma olare, kany pe gikwanyo but mwaka 457 B.C. ma dong ocalo ka kwer odoko i anyim, i kare ma cik olwong iye aa, ma wiki 70 kikwayo ki iye.”
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
“Pii wa ot wa cako lok ikare man, [1843,] pien ka igwoko ikare me kare-kare pa proro ma opore ka kibedo ka kicako kwede ki mwaka magi ma joo ma gitye ki ngec maber i kom gwoko ikare gicako keto piny ka obedo mwaka ma tim mago ma ne myero odong adwogi me cako gi, duto ne gineno calo gibedo ka tumo mwaka meno.”
Now he tells us the prophetic periods they thought terminated in 1843.
Kombedi en aye wa cawa wa me adwogi ma gityeko ni gopweo i mwaka 1843.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
“Ento man pe obedo ada, keken dong onen.” Oneno ni gik man ocak opwod i mwaka me 1843. Gin bi nongo ni opwod i mwaka me 1844.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'
“Wabalo kare me ‘wang i abicel,’ onyo mwaka 2520, ki i can me Manase, ma gi keto, i rwom me rwate madit, mapol me jo ma ngene ikom kare, ni obedo BC677.’ Man aye kare me profesi ma gin tye ka timo kwede. ‘Tarik man aye acel keken ma wan dong con wabalo ki iye pi cako kare man; ka i kwanyo 677 BC ki i mwaka 2520, pe odong AD1843. Ento wan pe wa nen ni pien obedo myero ni 677 mwaka lung i BC ki 1843 mwaka lung i AD dong gucopo me tyeko mwaka 2520, man bene obedo ka mito ni walwong kare man mede nyaka i 1844, calo ka onongo ocake lacen inyim me cako me 677 BC.’
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Kare me kwan me profeti ma “cing pa Okwong me Lubanga ogwoko cing meene i kom bal,” obedo tye ka tye i iye 2520.
Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
Uriah Smith: "Ka kare omede dok i ngec pa mwaka 1843, lwak mapol ocako penyo tyen lok me cwercwiny gi ma oromo mwaka ma gityeko tye kwo me gwokogi. I kare meno dong oneno ni, ka cako kare ducu me porofeta i mwaka BC, ka wa dong pud wa terogi i yo ma wa kare ducu wa cako kwede, pe gibino tyeko atir-atir, kata ka wa twero kamo ni kronoloji wa kacel ki nino me cako kwogi ber atir, kono pud ento i kare mo i iye mwaka 1844. Otye kumeno, ikin mwaka abiro, onyo myaka 2520, ma ocako i BC677—jubili madu, onyo myaka 2450 [pe kiketo calo i cati me 1843 onyo me 1850 mo keken.], ma ocako i BC607—ki myaka 2300 me Daniel, ma ocako i BC457—ka dul acel-acel me myaka meno, ma kare me porofeta gikwanyo cako kwene, dong otum buto ka pud pe obedo gin ma piny otimo mapat-pat ma onyuto cako kwogi, kono mito ni gimedde nywal dok nywal wa i 1844 romo ka cako kwogi ma pud i nge cako pa mwaka BC ma gikwayo kwede acel-acel, wek, onyo gutyek wang mwaka ma kimaro i gin acel-acel, onyo gutem ber pa kronoloji wa. Ento pe onongo tye tam mo me nyuto kare i mwaka BC acel-acel ma kare mapat-pat meno ocako iye; ci pi meno, kare i mwaka me tyekogi pe onongo twero keto anyuta atir-atir."
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Uriah Smith ki James White bene gire ni kare me porofeta ma oneno ni gikwanyo i mwaka 1844 obedo 2520 ki 2300 mwaka, ka tyo ki lok acel ka ma Ellen White tiyo kwede i *Early Writings*, pot buk 236 ki ma olube.
The Chain of Truth: William Miller's Commencement Points
Rwak me Adaŋo: Kabedo me Acaki pa William Miller
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"
Early Writings, potbuk 230: “Lubanga ocwalo malaika Nge” — malaika Gabriel — “me tuko i kom cwiny pa latin dog gang” — William Miller — “ma pe onongo oyero Biblia, me telo en me nonyo porofecy. Malaika pa Lubanga bene guwoto i yoo me donyo iye cing acel i cing acel, me telo tam me cing, kadi me yabo i nying ngec me porofecy ma obedo piny piny i wang jo pa Lubanga. Cakke pa rwom me ada onywaki bot en, ka dong gitwero en me nonyo nyig nyig acel i kom acel, nio ka en oneno ki urwong ki pak i kom Lok pa Lubanga. En oneno kuno rwom me ada ma gityeko bedo ma oromo. Lok meno ma en onongo etamo ni pe atero neno pa cwiny pa Lubanga, kombedi oyabore i wang neno me i kom berne kadi wic. En oneno ni tung acel pa Coc Lakwena tyeko loko tung mukene,”
Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
Gabriel onyut owone yo kit ma wa lwongo ni tic ki lok me pwony, lok ikin lok, kany manok ci kunu manok.
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
Gabriel omiyo tyen lok me aa iwiye me rwom me ada ki kit me kwanyo coc me pwony.
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."
William Miller, Advent Review and Sabbath Herald, April 18, 1854: “Ki i ngeyo Mijon me Lok me Cik mapol dok, acako tye ni kare abiro me loc pa jo Lataifa myero okubbe cawa ma jo Yuda gukato bedo wii piny ma pe gin gang kengi dok i kare me poj pa Manasseh, ma jo miyo kare mapore maber guketo i mwaka B.C. 677; kadi boti ni nino 2300 gucako kacel ki wiik abiro, ma jo miyo kare mapore maber guketo ki mwaka B.C. 457; dok nino 1335 ma gucako ki kwanyo woko me jami me cawa ducu, ki keto abomination ma timo bedo piny marac, [Daniel 12:11] myero kikwan ki kare me keto loc pa Papa, i nyuma me kwanyo woko abominations pa Pagan, ma, calo jo coc me yat mapore maber ma anongo atwero penyo, myero kikwan ki i mwaka macalo 508.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen White owaco ni Gabriel omiyo William Miller acakki me rwom me ada, kede William Miller bene cako tic ni acakki adek ma omiye gin aye 508, 677BC, kacel ki 457BC. Gabriel, malaika, en aye omiyo ne acakki pa profesi magi ma ogwoko lok me kwena me “Midnight Cry.”
The Last Deception: Rejecting the Spirit of Prophecy
Cwiny me Agiki: Kwanyo Dano me Yub me Jokwongo
Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.
Ukwano ma Kirwok ma Oyerere, buk 1, pot buk 48: “Satana tye . . . kare lungi kelo gin ma pe en adier—me loko lwongo ki cwiny kiweko adier. Yub ma agiki loyo pa Satana bibedo me timo me testimony pa Cwiny pa Katonda bedo pe tye ki tic mo.” Yub ma agiki pa Satana en me balo Cwiny pa Yubu.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Ka i kweri gin manok man me acel ma gutye ka can, i kare acel pe i kweri Yamo me Loro coc. Ellen White keto tam meye i kom 2520. Kwer 2520, ci i tye ka cato woko nyare ki pii me lwoko.
"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
“Setani tye . . . ka tye ka cing i kom jami ma pe gin me ada—me telo woko ki i ada. Lok me golo ma giko pa Setani obedo me kelo peko me nono caden pa Tipu pa Lubanga. ‘Ka pe tye ki visi, lwak to gubura’ (Ngec me Lep 29:18).” En tye ka lok ikom kwero Tipu me Porofeto, dok i kube ki man en waco ni ka i kwero Tipu me Porofeto, ka pe tye ki visi lwak to gubura. Visi no en ngo? Ka i kwero Tipu me Porofeto, visi mene ma pe iromo nongo?
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).
“Coo nywako me atini, i kede ngene i kom coc, pien dano ma kwano en obedo ki nying me ryemo.” Habakkuk 2:2 (KJV).
If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
Ka i kwero Dano me Juk Pa Lamo, ibedo ka kwero Kabu me 1843; dok, ka i kwero Kabu man, i kwero Dano me Juk Pa Lamo.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
“Satana bino tye ka tic maber ma dong olwor, i yoo mapol obedo ki i kom jo ma patpat, me yaro cing acel pa dano ma remnant pa Lubanga i cwiny iye me testimony adwong ki ada. Kibedowa ki marac i kom Testimonies ma en pa satana.” Kinde moko wa tamo ni “pa satana” obedo tic marac ma makwongo cwiny, ento i Patriarchs and Prophets kikonyowa ni Satana tye ka tic kun iwoto ki kelo pyem i cwiny. Man aye atak pa satana i kom Spirit of Prophecy ki ada magwoko me tere. Tye ki i kom jo ma myero wa geno, ma tye ka tiyo kun ikelo pyem magi i cwiny.
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Obi bibedo ni kwo marac ocako kene ikom Testimonies ma en me Satani. Tiyo pa Satani bibedo me turo yweyo pa kanisa ikin gin, pien pi man: Satani pe twero nongo yoo ma leng tutwal me keto bwongo-ne ki twero cweyo cuny i bwonco-ne ka gengo, ki yweyo, ki cik me Yecu pa Cwinya pa Lubanga ki winyo.” Selected Messages, book 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Ka wa tye ka tyeko man, ka Nyakweri White owaco ni pe wa tye ki gin mo me lworo i anyim, kono keken ka wa wilo telo pa Rwot, an awaco ni telo pa Rwot ma en owaco kwede aye historia aa ki cawa me kuro pi nino maduŋ adii ka oo i dog ceng ma otingo—historia ma kiketo anyim ki nyinga, Koko me Dyeworwen. Pe wa tye ki gin mo me lworo i anyim, kono keken ka wa wilo kit ma Rwot otelo wa kwede i yo me ngiikadwong me Koko me Dyeworwen, ki bene pwony ma atye kakube ki telo man. Pwony ma okelo ngiikadwong man aye profesi me kare adek, ma cako ki nino ma malaika Gabriel omiyo William Miller. Pe wa tye ki gin mo me lworo i anyim, kono keken ka wa wilo pwony magi, ka ket i iye 2520, ma okelo ngiikadwong me Koko me Dyeworwen ka Rwot ne otelo jo Miller i butu ma opong pa Injiri ma pe tum.
"One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."
Gin acel ma gengo pe ni: jo Seventh-day Adventist acel acel ma tye ka timo cwinygi i bwo bendera pa Satana, dong me acel gibedo ka juko ada i yiegi i lok me gengo ki me tito cwec ma tye i Buk me Testimonies pa Cwiny pa Lubanga.
You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
Ka i kwero Cakke, tye ka i kwero Yamo me Porofeto. Ka i kwero Yamo me Porofeto, tye ka i kwero Cakke. Gi woto kacel. Kama Yamo me Porofeto pe iye, neno pe tye.
"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Lwongo me bedo ni iye acel i consecration ma tye malo dok pi tic ma maleng loyo dong kiwaco, ka bene obedo ka kiwaco. Jo mukene ma kombedi tye ka golo tam pa Satana, gibino dong i tamgi. Tye jo ma tye i kabedo mapat ma gitye ka geno gi, ma pe gitye niang ada pi kare man. Botgi, myero ki mia kwena man. Ka gitye ka gamo en, Kristo bino rwako gi, dok obino keto gi bedo lutic kacel kwede. Ento ka gikwero winyo kwena man, gibino keto cinggi i bwo bendera macol me Lakwena me Cilo.”
"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“An acwara ni acaki ni adwong me nyuto ni ada mar adong onongo pire tek pi kare man tye ka yabo i wang tam pa dano maber dok maber. I yo me musamman, coo ki mon myero camo ringo pa Kristo dok amato remo pire. Tye bino bedo ka medde me nywako ngec, pien ada twero keto kene me yubo mapatpat kare ducu. Jami ma loyo-loyo ma otime i ada, ma oaa bot Lubanga, bino donyo i kom kubbo ma cok dok cok loyo ki jo ma tye ka lubo me ngeyo En. Ka jo pa Lubanga gitye ka gamo lok pire calo mugati ma oaa i polo, gibino ngeyo ni wuok pire otyeko kelo awobe calo kuc me odoko. Gibino gamo teko me cwiny, calo dwan me ringo gamo teko me kom ka cam ocam.”
"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
Pe wa pe atamo butere pulan pa Lakwena i rwate ki kwanyo nyithin Israel ki i cano pa Ejipta, ka odwogo gi i timolac ci otero gi i dyec golo ka oo i Kanaan.
"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.
“Ka wa cokogo lyel me polo ma tye ka ryar i lok me Kwena Mabec, wa bino nongo niang ma rwate maber loyo i kom yub me Jwii, kadi bene pwoc ma tungcel loyo pi ada me lokke ma pire tek. Nono wa me ada pud pe opong. Wa cokogo keken lyel mogo matidi me świat. Jo ma pe gin jo me kwan Lokcike pile aceng pe gibino gonyo peko ma tye i yub me Jwii. Pe gibino niango ada ma kwayo ki tic me lega me Tempel. Tic pa Lubanga twero cano pien niang me lobo i kom yubne madit. Kwo ma bino nyutu tyen lok me cik ma Kristo, ka otwolo i iye otunu me polo, ominiwo dano ne.” Spalding and Magan, 305, 306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Jo Adwenti mapok gilwongo cing pa lee, ka gitye kaco ka rita pa Satana, me acakki gikwanyo Yamo pa Lembec.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
I kin jami aryo i kare man: jo ma itye ka idhi anyim me ngeyo Mukama, ma gitye ka cako bedo ka camo ringe dok ka mato rembe, kadi dok gitye ka medo kwan Lok pa Mungu, ki jo ma pe kitiyo kumeno. Medo me adier pe otuco; gibibedo ki jami me waco ikom ticit pa Kacung ber ma pe pwod owaci. Gibiyik yot i kom loko me kare pa ticit i kare pa Kristo, ma obedo cal ma kwanyo anyim pi nyutu loko me kare i kare pa Millerite, ka nyuto anyim i kare me ticit ka Kristo oloko ki i ngec me Gwoko pa jo ma oto dok odonyo i ngec me Gwoko pa jo ma kwo. Gibibedo ki jami me waco ikom Kacung ber ki kit ma Mukama okwongo i nyim cancalone i lok man me loko pa kare me ticit kun oyweko Ducu Malengne.
A couple more quotes and we are almost done.
Lok mukene mapol dok wa tye cok ki tyeko.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Jo Adibatisiti me Nino me Acel ma pe oyie ki Pii i Dyewor, gitye ka tye kiweko yo, ka gikwanyo cwak pa Wonygi kacel ki pwony doktirin me otimo gin ma omiyo lok me Pii i Dyewor. Man en gin ma myero wa lwor—kwanyo pwony mago dok pe niang aneno ma obedo iye. Ka watimo kumeno, wa tye ka wakwanyo Cwin me Joneno.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Min White omedo cing me twero me ye i kom 2520. Wabimiyo pwony nyuto kit ma en omedo cing me ye i kom adwogi mukene ma tye i neno me 1843.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
I kare pa agiki me lobo, ka man ducu obino i agiki me lagoro pa Injili ma Pe Ogik i historia wa, Adibentisim bino cokke ki yo me temo ma i neno adek ma gitye ka onongo gicako kwede, calo onen i ngec pa William Miller.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
William Miller olubo balo adek: (1) Otango “Midnight Cry” kede opoto ki i yo ma dware woko i piny pa lwak marac anyim. (2) I ngeyo meno, ogeno i teko pa dano, Joshua Himes. (3) Otango Sabato.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
Peny oyot odoko: “En aye okwanyo Sabato onyo Kacung Maleng?” Pwony ma olokke ki i Kacung Maleng ma i piny dok otyeko i Kacung Maleng ma i Polo i kare meno, twero bedo ni Miller pe ongene tyen lok ne maber ducu. Ka Ellen White okelo iye i Kabedo Maleng Atyena, en owoto neno Cik Apar i i sanduk me kwo marubo, kadi Cik me Sabato obedo ki lyel maleng ma olwongo rwate woko ki iye.
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
Gin ma Miller okwanyo aye Cik pa Katonda—Sabato. Kucel, Miller okwanyo Koko pa Dyewor, ci engeyo i wiwi dano, ci dok ogamo alam pa lee. Man tye dok ka timo i agiki pa piny.
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."
Testimonies, tom 5, pot buk 211: “Kany waneno ni kanisa—ot ngat pa Lubanga—en aye ma ocako cwiny awany me marac pa cwiny obal pa Lubanga. Dano macon, gi ma Lubanga ocweyo piny me leyo maber botgi dok gityeko tye calo jokwongo me gwoko ber me tipo me cuny pa lwak, gubedo jo ma okwanyo gen ma gityeko keto i komgi.”
She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
En aye tye ka loko ikom Ezekiel 8 ki 9, ikom pwony me cingrwate. Siita White owaco ni cingrwate ma i Ezekiel 9 pe otam ki cingrwate ma i Niyabo 7. En aye tye ka loko ikom kare me cingrwate pa jo 144,000. En owaco ni jo ma onongo myero obed joparo ki jokol gwoko gima pegi iye, ogwokke piny zani ki amana ma ki miyo gi.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."
"Gi gukwanyo adwong ni pe omyero wa neno anyalo pi ameda ki nyut pa teko pa Katonda ma twero adwong calo i nino ma lobo. Cawa dong olokke." Bal ba me acel ne obedo me kwero Kwo pa Dyewor, ka giwaco ni, "Gin ma otiyo i lok me Kwo pa Dyewor man pe doki keken."
They are falling off the path.
Gin pe cwero ki i yoo.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
“Lok mannyen eni tye tye ka cweyo tek i mwolo me gi, ci gi waco ni: Lapwony pe bitimo ber, kadi pe bitimo marac. En tye ki ngwon ma dit tutwal me tero lobo me lanyut i kom jo ma en. Otye kumeno ni, ‘Kuc ki ber bedo’ e yal me jo ma pe dong bibedo ka tye ka tingo dwogi calo turumbe me nyuto jo me Katonda balgi, ki gang pa Yakobo tim maracgi. Gwok gu ma pe mito ngwolo eni gin jo ma bibed ka winyo cul ma atir pa Katonda ma cwer cwin. Dano, nyako ma pe okwanyo, ki lutino matidi weng gibuto kacel.” Testimonies, volume 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.
Jeremiah, ka lokone ikom cwercwiny me aryo pa William Miller, owaco ni, “Mano gin ma Mukama waco; Lawot obedo ngat ma geno dano, kelo dino me dano bedo boro mere, ci iye cwinne olokke aa ki i Mukama.” Jeremiah 17:5. Ka i geno dano, cwi ni olokke aa ki i Mukama.
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Kwanyo me acel i agiki en Dwol me Dye-Kuc, ni obedo dwoko pa nyuto me teko pa Katonda. Me aryo en tyeko cing i kom dyang dano. Me adek en Cik me Sunday.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
Tye kiromo bedo gurupu aryo keken. Dul acel acel omarkiwone kakare, onongo ki cing me kidi me Lubanga ma kwo, onyo ki ket me lee, onyo me calone. Wod acel acel me Adam—latin ki nyako—yero onyo Kristo onyo Baraba calo jatelo ma duny. Dok dano ducu ma giketo kengi i but gugwe me jo ma pe rwatte, tye ka cung i bwo bendera marac me Satana, dok giketo cing i kom gi calo jo ma okwero Kristo dok timo kwede gin maraco me nyeko. Giketo cing i kom gi calo jo ma ki yero ki twero gi awene me agwoko Rubanga me kwo ki me ducu. Review and Herald, January 30, 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Gin acel ma pe orweny ni: jo Adwentis me Nino me Abiro acel acel ma tye ka keto cinggi i bwo bendera pa Satana, dong gibedo me kwanyo woko me acel gen ma gin tye kwede i Cwiny me Porofeto.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Adventism dok tye ka dwoko kit me temo ma tye i tuuk adek ma William Miller pe oloyo. Ento malaika tye ka kuro me cweyo Miller dok iwiye ka gireto en i gang kwede Lakwena ne. Pi jo Adventist ma giyubo cim me lee, jo ma tye ka kuro pi gi pe obedo malaika mago.
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
“Dok ki dok onenyo ni pe myero kwan gin ma lutic pa Lubanga gucako iye me kare ma dong odok okubbe calo lok ma oto. Pe myero watim kwede kit ma watim kwede buk me mwaka ma dong opwodho. Myero gwokke i tamwa, pien gin ma obedo i lok kom kare ma dong obedo bicak dok tic kare acel.” Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
Pingo omito wa mito bedo ka pwonyo ni kwo wa i cawa pa dyeworwok me dyeworwok? Pien lok me gin ma oloko kare dong biro doki bedo. I lok man, kwena ma biro kelo cwercwiny en 2520 ki 2300; obiro ryemo jo kiwoko ka otela me kanisa pi lok man.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Ento lok acel man marac, “Lwongo me dyeworok,” bene en aye obedo ni ibedo dong dwogo doki, onyo obedo keken gin mo me kare maok? Nen kong lok man acel ma bino:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
"Dunia tye ka bino i tim marac, i bwola ki i yweko, i cieni luwot mar too,—nino, nino. Ngat mene tye ka winyo cwercwiny me piny piny me cako gi? Dwon mene twero oo botgi? Tam para wa otero anyim i kare ma bino, ka anyut me cako obedo. 'Nen, Dulara tye ka bino; wu wuok wubine kwede.' Ento mukene obibedo ka ogik moro me nongo mafuta me konyo tye-ni me wanggi, dok i kare ma pe opor gibinongo ni kit marac, ma kicako anyuta ki mafuta, pe twero loko ki dano mukene." Review and Herald, February 11, 1896.
The history of the Midnight Cry is repeated to the very letter.
Ite lok me Kwok me Dye Kwo acel kede acel tye ka doki piny calo onyo ki lok acel acel.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Ellen White ni ngeyo ni 2520 obedo prafesi me kare ma tye ki adwong, dok ni rwot otye ka tic kwede me kelo kare me kuro, kwiny ma obedo me tero cwiny, ma ocweyo yub pa ngec ma oyubo coo ki mon me nyutu yie dok me donyo kacel ki Christo i Kabedo Maleng Atyek.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Pe wan pe tye ka temo ni nywako 2520 ki i Baibul pud. I adwogi man me Tabo Ario pa Habakkuk, wan dong mito me neno maber ni Ellen White lamo doktrin magi ma Adventism me kare-ni tye ka kwero; ka dong en otum, wa bino donyo i adwogi me Baibul.