The book of Joel is perhaps the most direct revelation of the latter rain in the Scriptures, and Joel opens up by first referencing the four generations of apostasy accomplished by the Laodicean Seventh-day Adventist church. Those four generations of escalating destruction represented in Joel’s opening verses align with the four escalating abominations of Ezekiel chapter eight. 1863 unto 1888 represents the first generation, and it represents the rejection of the foundational message of the Millerites as represented upon the 1843 and 1850 pioneer charts, represented in Habakkuk chapter two, and that symbolize the covenant as represented by the two tables of the Ten Commandments.
Buk Joel obedo, ki nining, pwail ma ayie ka keken ma lapeny ikom kot ma lacen i Buk Maki, dok Joel cako kunu ki tito mukwongo pi diro angwen me turo-cik ma kanisa me Laodicea Seventh-day Adventist otimo. Diro angwen mago me kwanyo ma romo i wang acel acel, ma kitye ka nyutu i jo coc me acakki me Joel, rwatte kacel ki gin ma ango me meco ma romo i wang acel acel i Ezekiel cuk abic. 1863 nyaka 1888 nyutu diro mukwongo, dok nyutu kwero me kwena ma tere me jo Millerite calo ma kiketo i kom cati me jo mukwongo pa 1843 ki 1850, ma kinyutu i Habakkuk cuk aryo, dok ma obedo cim me cik-mubeezi calo ma kinyutu ki i kom balabat aryo me Cik Apar.
1888 to 1919 represent the generation that rejected the experience of righteousness by faith, that produces an experience represented by the church of Philadelphia. In the first generation the rebellion focused upon the work of leadership represented by William Miller, and in the second generation of 1888 the leadership of the Spirit of Prophecy was rebelled against. The third generation of 1919 began with William Warren Prescott’s book, The Doctrine of Christ and ended with the book, Questions on Doctrine in 1957. That third generation was the generation of compromise with the world as Adventism sought the accreditation of the medical practices of the American Medical Association, and the accreditation of their colleges by the academic scholars of apostate Protestantism and Roman Catholicism.
1888 i 1919 nyuto odong piny ma ojuko tic me kwek pa tim kwo cing yie, ma omedo rwom me kwo ma kikwanyo ki kanisa pa Philadelphia. I odong me acel, lworo me tye ojing i tic pa jotelo ma kiketo i wang William Miller, ci i odong me aryo me 1888, jotelo pa Roho me Kob me Loro gujuki. Odong me adek me 1919 otyeko cak ki buk pa William Warren Prescott, *The Doctrine of Christ* ci omato ki buk, *Questions on Doctrine* i mwaka 1956. Odong me adek meno en odong ma oyubo rwate ki piny ka Adventism onongo yubo pwoc me ngene pa kit me yat me *American Medical Association*, kacel ki pwoc me ngene pa koleji gi ki jange me akademik pa Protestantism ma ojuk woko kacel ki Roman Catholicism.
In the third generation the educational counsel from the pen of Ellen White was rejected and replaced with the false educational practices of the world as represented by the educational philosophy of Greece. Greek education is represented by the goddess Athena who is enshrined in the duplicate Parthenon temple in Nashville, Tennessee.
I dyer marac, cik me pwony ma oa i peni Ellen White pe igamo, kendo ginacako keto i kare ne gi tic pa pwony me lobo ma pe atir, calo tye ka kipok i nying tam me pwony pa Girik. Pwony pa Girik kipok i kit me atyat Athena, ma kiketo i ot me Parthenon ma tye i piny acel kun dubbe i Nashville, Tennessee.
True education was exemplified in the Bible with the schools of the prophets associated with the prophet Elisha. The Maccabean revolt of 167 BC and onward to the destruction of Jerusalem in 70 AD, was in large part a protest against the inroads of Greek education into the culture and nation of the ancient literal glorious land. The protest of the Maccabees was a revolt against Greek influence at every level, but the educational influence of Greece was so pervasive in the history and the motivations of the Maccabean zealots that it cannot be separated from the reality that Greek education was perhaps the largest factor associated with the Jewish rejection of Jesus Christ as their Messiah. Books have been written identifying the negative influence of Greek education upon the Jews and false educations contribution to the Jewish rejection and crucifixion of Christ.
Pwonyo adwong ma ada a nyutobere i Baibul i kin cing ot pa pwony me lunabi ma twero ki lanabi Elisha. Cok me Maccabee ma ocako i mwaka 167 BC ka oo wa i balo Yerusalemu i 70 AD, ne obedo i wi romo madwong lagam me kwedo bedo me pwony pa Girik ma donyo i kite gi i kwo pa rok gi i ngom me woko ma me kakare, ma neno cwiny. Lagam pa Maccabee ne obedo cok me kwedo twero pa Girik i rwom weng, ento twero me pwony pa Girik ne otino i yoo ma tye i lok me kwena gi i peko me cwiny pa jo ma ne gin gi adwong me Maccabee, meyo pe twero peko kwanyo ki ada ni pwony pa Girik ne romo bedo cik ma dit loyo weng ma ne atye kacel ki kwero pa Jo Yahudi me kwanyo Yesu Kristo calo Mesaya gi. Buk mapol ocoyo me nyuto twero marac pa pwony pa Girik i kom Jo Yahudi, ki dano me pwony ma pe tye kakare i kwanyo pa Jo Yahudi me ngolo gi i yat me ataria Kristo.
The Maccabean revolt aligns with the revolt of 1776 in the modern spiritual glorious land. There are currently over 4,000 registered universities in the United States that are built upon the philosophy of Greek and Jesuit educational practices. The anarchy and lawlessness of the past ten-plus years can be directly traced to the so-called educational centers in the United States that for decades have been indoctrinating students who were already conditioned by media and entertainment sources to accept the globalist philosophies derived from the satanic philosophies of the French Revolution period. The students of today’s universities were already conditioned into accepting the lifestyle represented by Sodom and Gomorrah before they entered the educational centers designed to attack white people, Christians and true American history. A citizen of the United States today who wishes to understand the constant two-tiered system of justice that fulfills the justice and truth being cast into the streets as identified in the Bible and Spirit of Prophecy, must understand that the current circumstances are being produced by a purposeful designed attack that is indoctrinated from the earliest years of life by a educational system designed to bring mankind under the control of elitist globalists–the dragon power!
Ngol me Maccabees rwate kare acel ki ngol me mwaka 1776 i piny me chuny me jamwono me kwo. Kombedi tyeyo yunibasiti ma kilikilogi ma romo 4,000 i United States, ma kicweyo i kom filozofiya me kit me pwony pa Greek ki pa Jesuit. Ba anywal ki bedo pe i cik ma onongo tye i myaka apar ki medde ma okato, twero yubo kwede atir ka aa i kabedo manongo gi nyute ka “centers me pwony” i United States, ma pi dekad mapol ginonongo tye ka ginjwayo i tama me lutino pwony ma pe lapeny, ma wa onongo kimedogi dong kare con ki yubu me jami pa media ki ka me yub me cwinya me yot, me gomo filozofiya me globalist ma oa i filozofiya me satani me kare me French Revolution. Lutino pwony pa yunibasiti me tin kombedi wa onongo kimedogi dong me yee kit me kwo ma Sodoma ki Gomora nyuto, kunu pe ginodonyo i kabedo me pwony ma kicweyo me lwenyo jo me rwot me mwor, jo Kristo, ki historia me Amerika me ada. Laco me United States me tin kombedi ma mito ni onwong ngeyo kit me cing acel pe, cing acel pe me tim me ngol me sprawa ma pe rom, ma tye ka tyeko tim me “justice and truth being cast into the streets” calo Bible ki Spirit of Prophecy nyuto, myero ongene ni kit ma tye kombedi tye ka cweko gi lwenyo ma kicweyo ki yub ma lamal, ma kijwayo i tama me dano aa ki i myaka me acel me kwo pa dano kun to ka dano tye i yoo me pwony ma kicweyo me kawo ludziny piny i bwo loch pa elitist globalists—teko pa dragon!
There are five major themes in the writings of Ellen White; education, health reform, Christian living, The Great Controversy theme and practical godliness. Education is one of five major themes in the Spirit of Prophecy, and Ellen White was as much a biblical prophet as every prophet noted in God’s Word. Among other things, this means her life is an example of and for the one hundred and forty-four thousand. Before anyone thinks that Christ alone is to be our example; Paul states:
Tye mapol madit abicel tye i lok me Ellen White; pwony, yubo kwo me yot kom, kwo me Lukricitayo, tema me Lweny Madit, ki woro Katonda i kit ma tic i kwo. Pwony obedo acel i tema mapol madit abicel i Cwiny me Langi, dok Ellen White obedo lanabi ma me Baibul kaka lanabi ducu ma kigwoko i Lok me Katonda. I kin jami mukene, man nyuto ni kwo ne obedo adwogi pa, ki me, jo mia acel ki angwen apar angwen. Ka pe tye ngat mo ma tamo ni Kristo keken aye myero obed adwogi wa; Pawulo owaco:
For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me. 1 Corinthians 4:15, 16.
Pien kum dong wun obedo ki jo pwony alufu apar i Kristo, to wun pe ki wony mego: pien i Kristo Yesu an acwalo wun kun acalo ceng ki lok me wang acel. Omiyo atye ka lega wun, na wun bed jo na lulubirira. 1 Corinthians 4:15, 16.
As a prophet Ellen White is an example. There was only one time that Ellen White accepted the role as a board member, and that time was with the formation of a college that embraced the principles of true education as set forth as one of the five major themes of her ministry. That college in Madison, Tennessee is located within the metropolitan district of Nashville, Tennessee. Not only did she agree to be on the founding board of Madison college from 1904 until a year before her death in 1915, she was instrumental in selecting the land where the college was established. Nashville is the center of the Greek educational system that helped to prevent the Jews from accepting their Messiah in the history of the Maccabees, who typify the apostate Protestantism of the times in which we now live. The line of the Maccabees is firmly set forth in the hidden history of verse forty, representing the apostate Protestantism that has now been fully indoctrinated with the very same, (though a modern version) destructive fruits of Greek education.
Calo lakwena, Ellen White obedo labol. Tye ento kare acel keken ma Ellen White oyebo rwot pa bedo dano me bodi me ladit, ka i kare me cako koleca mo ma ogamo cik me pwony ma ada, calo ma onyutere woko ka acel i kom timbewa madwong abic me lwak pire. Koleca meno i Madison, Tennessee, tye i kin gwoko pa taon madit me Nashville, Tennessee. Pe keken ni oyeyo me bedo i kom bodi me cako Madison College nyaka mwaka 1904 ci nyaka mwaka acel mapwod pe oto i 1915, ento bene en aye obedo gin ma pire tek i yero piny ma koleca eno okeno iye. Nashville obedo senta me kit me pwony pa jo Greek ma otyeko konyo i gengo jo Yahudi me pe rwate ka gamo Messiah gi i historia pa jo Maccabees, ma ginyutu Protestantism ma obale woko i kare ma wan kombedi tye iye. Laini pa jo Maccabees kicako keto maber i historia ma otyekore me olam me cuar, ka onyutu Protestantism ma obale woko ma kombedi kikonyo cakke oyongetyeko i pwony ma tye calo acel keken, (entowa i kit me kombedi) nyig coc me bal ma tye me tim marac pa pwony pa jo Greek.
In the third generation of Adventism, the leadership that had rejected the Spirit of Prophecy in 1888, chose to turn their educational system over to the accreditation structure of the world. Nashville represents the symbolic center of both true and false education. The prophet selected the same city that the world selected to enshrine Greek education, for unlike Greek education that is based upon separating truth into isolated subjects to destroy the whole. True education is the foundational basis of Sister White’s other four primary themes of health reform, practical godliness, Christian living, and especially the theme of The Great Controversy.
I kin ogwoko adek me Adventism, otino dongo ma gikwanyo Yamo me Obita i mwaka me 1888, giyero me keto cing i loko me nongo pwonygi i yo me rwom me pwony pa lobo. Nashville tye ka ka nyuto me kikome me pwony ma adier ki pwony ma pe adier. Lanebi oyero taun acel ma lobo bene oyero me keto i wi wiye pwony me Greek, pien pwony me Greek pe calo pwony ma adier ma gin onongo cike me lowo adier i gin manok manok ma gicwalo peke pi kwanyo i wiye lworo me gin weng. Pwony ma adier en aye kacung ma pire tek me tema mukene angwen ma dit pa Siista White: loko me yot kom, lobo me woro Katonda i tic, kwo me Kiricito, ki madit loyo, tema me The Great Controversy.
Jesus always illustrates the end with the beginning, and the test in the Garden of Eden illustrates the test the world is now being confronted with. The test at the end is the same as every biblical test, for God never changes. A biblical test is a three-step testing process that produces two classes that are manifested at the end of the testing process. The first angel expresses the three steps as fearing God, giving Him glory, for the hour of the litmus test of judgment is come. The first step was the command not to eat of the tree of the knowledge of good and evil. Lacking the necessary fear of God, Eve failed the test of the tree and ate the fruit represented as both good and evil. Adam’s fear of God did not prevent him from entering into the rebellion of the tree, and judgment was brought upon them both, as they manifested a life without the abiding presence of Divinity.
Yesu kare ducu nyutu agiki i agiki me acel, kadi tem i poto Eden nyutu tem ma kombedi piny tye ka kakware kwede. Tem ma i agiki obedo acel ki tem ducu me Baibul, pien Katonda pe loko nining. Tem me Baibul obedo kit me tem ma i yore adek, ma kwanyo gurup adek me lulweny aryo, ma i agiki me kit me tem no dong onyutu iworo. Malaika me acel waco yore adek eni calo lworo Katonda, miyo En ducu me deyo, pien cawa me tem me poko me ngol me kop odonyo. Yore me acel obedo cik me pe camo yat me ngec pa ber ki marac. Pien pe onongo ki lworo me Katonda ma mite, Eva pe okelo tem me yat no, ci ocamo nyig yat ma inyutu calo ber kede marac. Lworo me Katonda ma Adam tye kwede pe ogengo en me donyo i kwero me yat no, ci ngol me kop obin kacel i komgi aryo, ka giworo kwena me ngima ma pe tye ki bedo ma dok pe opong ki bedo pa Bule me Yehova.
The test of the last days begins with a warning to eat the increase of knowledge that is unsealed in the revelation of Jesus Christ just before mankind’s probation comes to its end. Whether with Adventism or those outside of Adventism, the test is based upon the reception of, or the rejection of the increase of “knowledge” that is unsealed in our time. That test of knowledge is represented by the Garden’s tree of testing, that represents knowledge of either good or evil. True education was located and symbolized in Nashville, Tennessee in 1904, and false education was located and symbolized in Nashville in 1897, then re-built as a permanent structure in 1920. In the life of the prophetess true education was enshrined in Nashville, and false education was also enshrined. After her death in 1915 false education was restored in the second and permanent construction of the Parthenon temple, and true education was rejected through compromise with the world by the leadership of the Laodicean Seventh-day Adventist church.
Tem marac me ngec me nino me agiki cako ki ciko me cam me tic me medde me ngec ma ginywolo woko i ka pwony pa Yesu Kricito tuwiny ka kare me temo pa dano obino i agiki. Obedo ka i kin jo Adibentis onyo jo ma pe i kin Adibentis, temo no oting lobo iolo me jami me “ngec” ma ginywolo woko i kare wa, onyo kwedo jami me ngec meno. Temo me ngec meno kitye ka cing ki yat me temo ma i poto, ma nyutu ngec me ber onyo ngec me marac. Pwony ma atir okwanyo kabedo ki cing i Nashville, Tennessee i mwaka 1904, dok pwony ma pe atir okwanyo kabedo ki cing i Nashville i mwaka 1897, ka dong gicako megere dok i mwaka 1920 calo ot ma bedo ter. I kom ngat me poko ni, pwony ma atir ogengere i Nashville, dok pwony ma pe atir bene ogengere. Ka dong oto i mwaka 1915, pwony ma pe atir ocer dok i tyeko me aryo dok me bedo ter pa ot pa Parthenon, dok pwony ma atir okwedi woko ki lamo ki piny pa ladit pa kanisa me Adibentis me nino me abiro ma me Laodikia.
Nashville’s nickname, the “Athens of the South”, influenced the choice of the building as the centerpiece of the 1897 Centennial Exposition. A number of buildings at the exposition were based on ancient originals. However, the Parthenon was the only one that was an exact reproduction. Today’s Nashville, Tennessee, is famous for its music, but before there was the Johnny Cash Museum, Nashville was famous for its education, not singing.
Nying nying ma giwaco pi Nashville, “Athens me Bongo Abic”, okelo yub me yero ot man calo gin matye ki rwom maleng i Exposition me Centennial me 1897. Ot mapol i exposition meno gityeko yubo ka gin aye i but jo mukwongo me kare macon. Ento, Parthenon keken aye ma obedo rwom atir me cako kwanyo gin manok ki manok. I kare-ni Nashville, Tennessee, oyikowoto ki nying pi wer, ento mapwod ka Museum me Johnny Cash pe pud tye, Nashville onong omiye nying pi pwony, pe pi wer.
By the 1850s, Nashville had already earned the nickname of the “Athens of the South” by having established numerous higher education institutions; it was the first American southern city to establish a public school system. By the end of the century, Nashville would see Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, and Vanderbilt University all open their doors. At the time, Nashville was known to be one of the most refined and educated cities of the south, filled with wealth and culture.
Ikino i myaka me 1850, Nashville ne onongo ocako awinyo nying ni “Athens me South” pien dong ne gityeko cako kacok me pwony ma lacel mapol; en aye ne obedo taon me acel i South me Amerika ma ocako kit me pwony pa dul ma piny onyo. Ka ce oromo agiki me vek me mwaka meno, Nashville obedo ka neno ni Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, ki Vanderbilt University tyen lok me yabo doggini. I kare meno, Nashville ne ngene calo acel i but tauni me south ma gityeko yubo maber ki pwony maber, ma opong ki lim ki kit me lobo.
The mystery of iniquity is both a noun and a verb in the inspired Word. Inspiration identifies Satan, and the pope, who Sister White calls Satan’s “right hand man,” as the mystery of iniquity. Yet the “mystery of iniquity” also describes the amalgamation of truth and error. Joel’s four generations of apostasy aligns with Ezekiel chapter eight’s four escalating abominations. Those two witnesses align with the first four churches of Revelation, and the third church is represented by Constantine’s compromise of Christianity combined with paganism. Those first four churches align with the history of ancient Israel, that symbolizes modern Israel’s history.
Tajem me tim marac obedo aryo: nying gin dok tiyo, i Lok ma kelo neno. Neno ma aa ki cwiny maleng nyutu Satana, ki papa, ma Lakwena White lwongo ni “ceng me tung cing lacel pa Satana,” kaka tajem me tim marac. Ento “tajem me tim marac” bene pwonyo kuom rwom me rwate me ada ki bal. Gikulo angwen pa Joel me ngol kiristo rwate gi Ezekiel caber apar wiye ma loko abich me gigo marac ma tye ka medo dok malo. Caden aryo meno rwate gi kanisa angwen mukwongo i Revelation, dok kanisa me adek kinyutu i rwom me rwom pa Constantine me yubo Kiriciti ki rwom me piny me pakan. Kanisa angwen mukwongo meno rwate gi lok me kare pa Israel me con, ma tye cal me lok me kare pa Israel me kare ni.
In the third generation of ancient Israel, the kings of Israel formed alliances with the other nations that were never to be brought into alliance with God’s people. The parallel of ancient literal Israel and the Christian church as set forth in the book of Revelation is a prophetic subject set forth clearly in the study titled, Habakkuk’s Tables. Joel aligns the fourth and final generation who are “cut off” from being God’s chosen covenant people with the twenty-five elders who are bowing to the sun in Ezekiel’s four escalating abominations. That fourth generation where Laodicean Seventh-day Adventism is cut off as they bow to the sun at the Sunday law, aligns with the fourth church of Thyatira that symbolizes the reign of the papacy at either 538 or the soon-coming Sunday law. The third church of Pergamos represents “compromise” whether ancient Israel aligning with pagan kingdoms, or Constantine combining paganism with Christianity, and those two witnesses address the third generation of the earth beast of Revelation thirteen.
I kinyo adek i Israel me nakwongo, rwodi pa Israel obedo ka tye ka cweyo gube ki lwak mukene ma pe onongo myero kibinowot ki jo pa Katonda. Pararel ma tye iye i kin Israel me nakwongo adier ki kanisa me Kristo calo kit ma kiketo iye i buk me Revelation obedo lok pa porofeta ma kikelo anyuto maber i puonj ma kinyingire ni, Habakkuk’s Tables. Joel oyube anyim jonywal me angwen ki me agiki ma “ki ngeyo woko” ki i bedo lwak ma kiyero pa Katonda me cingober, kacel ki jodongo me abicel ki abicel ma tye ka doggiro i cing anyim ceng i iye jo abomination angwen ma tye ka medde i Ezekiel. Anyim jonywal me angwen meno, kama Seventh-day Adventism me Laodicea kingeyo woko ka gidoggo i cing anyim ceng i kare me cik pa Sunday, oyube kacel ki kanisa me angwen me Thyatira ma tye ka cimo loc pa papacy i 538 onyo i cik pa Sunday ma tye ka bino cok. Kanisa me adek me Pergamos nyuto “kompromais” onyo “yubo i dyere” ka obedo Israel me nakwongo ka oyube ki rwom pa bwak pogań, onyo Constantine ka oyubo pogań ki Kristo-jan, kede jo neno aryo meno gitye ka lok ki anyim jonywal me adek pa lyel me ngom ma tye i Revelation apar wiye ki adek.
The four generations of the United States, who among other truths was typified by Egypt during the bondage of 400/430 years, that concluded with Pharaoh drowning in the waters of the Red Sea. Those waters marked the end of the nation that was to be judged when God brought about deliverance for ancient Israel through the prophet Moses. The United States is judged in the period of time that judgment concludes upon God’s church, so it is to be noted that the water that ended the life of Pharaoh was brought upon Pharaoh by the release of the east wind that had been holding the waters in place as God delivered His chosen people. The east wind is the third woe that strikes at the Sunday law when the earthquake of Revelation eleven arrives.
Oturo angwen adek me United States, ma i kin adwogi mukene bene guneno calo Egipito i kare me twero pa myaka 400/430, ma opwodde ki Faro toyo i pii me Nam Atwal. Pii mago oyubo agiki me taifa ma onego opim ka Lubanga okelo yaa me gwokke pi Israel me anyim i but lanebi Musa. United States opime i kare ma ngol me kwanyo cwiny opwodo i kom kanisa pa Lubanga, ci myero ngene ni pii ma ogiko kwanyo Faro pe otwero iye keken, ento peelo me yamo me ceng otumo ma obedo tye ka oketo pii i kabedo ne, ka Lubanga tye ka gwoko lutino ne ma oyero. Yamo me ceng en neno mar adek ma opoko i Sunday law ka yik-yik me Revelation apar ki acel obino.
The generation that precedes the fourth and final generation of the earth beast is fulfilled on both the Republican and Protestant horns. The compromise of the Republican horn that was accomplished in its third generation occurred in the period surrounding the first world war, and it marked the United States turning its economic structure over to the globalists of the Federal Reserve. In that same period Laodicean Seventh-day Adventism sought to have its medical and educational work “accredited” by the standards of worldly education and medicine. As a verb the “mystery of iniquity” represents the compromise of Constantine and the kings of ancient Israel with the powers of the world. The word used by inspiration to describe the compromise is “amalgamation,” as defined in the dictionary of Ellen White’s time as; "to mix or unite in an amalgam; to blend." The tree of the knowledge of good and evil is the tree of amalgamation, the tree of compromise. “The last mighty conflict,” is the Sunday law crisis, and Satan’s preparation for that crisis is “the mystery of iniquity,” that blends human wisdom with Divine revelation.
Ogwul ma otelo anyim pa ogwul ma angwen ki ma agiki pa leb macalo pa lee mar piny otutunu i kom tung ma Repubulikan ki ma Protestan. Cwiny mar rwom-kom ma tung mar Repubulikan otimo i ogwul ne me adek obedo i kare ma otyenyo kwede lweny pa piny me acel, dok onyuto ni United States otyeko keto cwec me lobo gi me lim ne i cing jo ma rwate ki piny lungi pa Federal Reserve. I kare acel no, Adwentism pa Seventh-day ma Laodikea onongo tye ka temo me miyo tic ne me yat ki me pwony “accredited” i ngene ki cik me pwony ki yat pa piny. Ka kitiyo kwede calo tic, “tajiri me tim marac” onongo tye ka represeenta rwom-kom pa Constantine ki pa rwodi Israel me anyim gi teko pa piny. Lok ma uyuto me neno rwom-kom no obedo “amalgamation,” calo gik ma kiwaco i dikiṣonari me kare pa Ellen White ni; “to mix or unite in an amalgam; to blend.” Yat pa ngec me ber ki marac en yat pa amalgamation, yat pa rwom-kom. “Lweny maduong ma agiki,” en cwercwiny me cik pa Sunday, dok yub pa Satana pi cwercwiny no en “tajiri me tim marac,” ma omedo rieko pa dano ki objer pa Mungu.
“Satan is busily laying his plans for the last mighty conflict, when all will take sides....
“Setani tye ka keto yubbe ki tic matek pi lworo madit ma agiki, ka dano ducu bino tero butye i kabedo me tung acel....”
“Listen to the voices, mark the powers, that prevail in the world. Is there any voice of prayer? Do you see any sign that God is recognized? There are priests, plenty of them; but they are trampling under their feet the law of Jehovah. Their garments are stained with the blood of souls. Multitudes are sacrificing to devils. Look, you who are hesitating between obedience and disobedience. Look in imagination at the vast multitudes worshipping at Satan’s altar. Listen to the music, to the language, called higher education. But what does God declare it?—The mystery of iniquity.” Pamphlets, 004, 11.
“Winu dwon-gi, ngur goro tekone ma tye ka looto i wi lobo. Tye dwon mo pa lego ni? Itye ka neno anyut mo ni nying Lubanga kene? Tye ladit pa dyec mapol, atika mapol; ento gitye ka tyeko cweyo cik pa Yehova i poto tyeng-gi. Bongo-gi obedo mot ki remo pa cwiny jo. Dula mapol tye ka cwayo yat tungolo bot jook marac. Nen, wun ma ityeko ka twero i kin woro cik ki pe woro cik. Nen i tam ni i neno dula mapol ahinya ka lamo i otero pa Satana. Winu wer, ki lok, ma gilwongo ni pwony mamalo. Ento Lubanga owaco ni ngo?—Tajem me tim marac.” Pamphlets, 004, 11.
In the last conflict when “all will take sides” the test of the Garden of Eden is repeated. The test that in the beginning was isolated to a tree in the middle of a garden, it is repeated at the end, in the entire world. Satan's work in advance of the final battle is “the mystery of iniquity,” which is defined as “higher education!” The symbol of “higher education” in the land of the earth beast is found in Nashville, Tennessee, the ‘Athens of the South,’ where the Parthenon temple is located in contrast with the true education once represented in Nashville by Madison College. The following statement from inspiration is cited in its entirety at the end of this article, but a few points should be considered at this point.
I kare me tung lweny acel ma “dano ducu bibedo ka tye ka gwoko can” temo me poto Edeni tye ka doko kwo. Temo no ma i acakki en aye pe onongo otwero ka cing i yat acel i dye poto, kombedi i agiki tye ka doko kwo i wi lobo ducu. Tic pa Satana ma rwatte anyim me lweny me agiki en aye “tajwe me tim marac,” ma gitye ka loko ni “pwony ma malo!” Cing me “pwony ma malo” i lobo me lyel me piny nono tye ka nongo i Nashville, Tennessee, “Athens me Kabedo,” ka kacel ki tempulo me Parthenon ma tye eno, ma tye ka rwatte gi pwony me ada ma onongo kany i Nashville gicako ka nyutu kwede i Madison College. Lok man ma aa ki neno me cwiny gitye ka tito weng i agiki me coc man, ento jami manok myero gicatgi kombedi i kare man.
“All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history....
“Dano ducu mito ryeko me nongono ki temo maber taj taj me yeny adwogi me peko marac ma tye ka nyutu rwom maduong adada i agiki me lok pa lobo man....”
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising....
“Pe yoo yo i dyee me kelo Paradiso ma ocako dwogo. Kwena ma kimiyo dano pi nino magiko gi pe me rwatte ki yub pa dano....”
“Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom.... All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Jo ma Mungu oyeko kelogi i kabedo me gen ma dit, twero loko kiwoko ki i terang me polo dok gengo i rieko pa dano.... Dano weng ma mito nongo kit marac ma myero obi weko gi bed lutic acel kacel ki Mungu dok gii nongo pwoc pa Mungu, myero gipwod gi kengi ki ikin mwony pa Mungu, dok gikwat ada ma Kristo omino Yohana me miyo piny.” Manuscript Releases, volume 18, 30–36.
The “all” who need “wisdom” represents all who are brought into a testing process that ultimately produces two classes of worshippers. The “wise” are those who secure the needed “wisdom.” The testing process begins when the revelation of Jesus Christ is unsealed, just before the close of human probation. That unsealing begins an “increase of knowledge.” Those who are confronted with the test associated with the revelation of Jesus Christ will secure the “oil” of prophetic knowledge designed to guide, prepare and sanctify in advance of the arrival of the east wind at the Sunday law. The “tree of knowledge of good and evil” is the symbol of the counterfeit Bread of Heaven that is to be eaten or rejected.
“Ducu wen” ma mito “ryeko” nyutu ducu ma kinywako i yo me tem ma agiki romo keto piny jo lacamo kwede me kit aryo. “Jo mariek” obedo jo ma gengo “ryeko” ma mite. Yo me tem cako ka kwanyo me Yesu Kristo kiyabule woko, i kare ma tye cok ki agiki me kare me temo pa dano. Yabule man cako “medo me ngec.” Jo ma obino cing ki tem ma twero ki kwanyo me Yesu Kristo gibigengo “moo” me ngec me profesi ma kiketo pi telo, me yubu, kadi me pwodho con ka i wi cobo me yamo ma aa ki upande me tai i kare me cik me Sunday. “Yat me ngec me ber ki marac” en cim me Mukate me Polo ma pe en ada, ma myero ki cam onyo ki kwero.
In Galilee, at the synagogue of Capernaum Jesus lost more followers at one incident than any other time in His ministry. There the test was whether the prophetic words of Christ were literal or spiritual, and those who failed the test, failed—for they forgot that man is to live by every word that proceeds from the mouth of God. Christ had stated clearly that He was the Bread sent down from heaven and those who failed the test had blended Truth with human wisdom, represented by the Greeks.
I Galili, i sinagog me Kapernaum, Yesu otyeko twolo jo ma twuto i ngeye ki pe tye kare mo mukene i ticce me can. Kanyo, temo ne obedo ka lok me profeta pa Kristo obedo me lok kikome onyo me cwiny; dok jo ma pe olimo temo meno, pe olimo—pien gityeko wilo ni dano myero odong ngima ki lok duto ma aa ki i dogi pa Katonda. Kristo ne owaco maleng ni En aye Mukati ma ki cwako piny ki i polo, dok jo ma pe olimo temo meno ne gicako yubo Ada ki ryeko pa dano, ma Kigiriki ne gikwanyo calo cwinygi.
Before Eve began the failure of the garden, Christ had instructed both Adam and Eve to not partake of the fruit of the tree of knowledge of good and evil. The first of the three steps of the everlasting gospel is the fear of God.
Ka onyo Eva ocako poro marac i poto, Kristo dong otyeko ciko Adam ki Eva obedo ni pe gulye nyig yat me ngeyo maber ki marac. Moko me wang acel i hatua adek me Injili me naka wiek en lworo Katonda.
“Let the mind grasp the stupendous truths of revelation, and it will never be content to employ its powers upon frivolous themes; it will turn with disgust from the trashy literature and idle amusements that are demoralizing the youth of today. Those who have communed with the poets and sages of the Bible, and whose souls have been stirred by the glorious deeds of the heroes of faith, will come from the rich fields of thought far more pure in heart and elevated in mind than if they had been occupied in studying the most celebrated secular authors, or in contemplating and glorifying the exploits of the Pharaohs and Herods and Caesars of the world.
“Wek tamo okwany adiera madit ma nyut pa Yubo, ci pe dok biye ni tiyo ki teko ne i kom weye mapol me goba; en biwot ki cwiny marac ki yweko buk ma obale kede yubo me tetam ma pe tye ki tic, ma tye ka balo kit me youth me kare ni. Jo ma otedo lok kacel ki lukwena kede lutam me Baibul, ki jo ma cwinygi otim ki tic maber pa bohater me wiye, gibino aa ki poto me tamo ma tye ki mwaki mapol kun gicwiny maleng loyo, ki tamgi oyotodde malo loyo, kuliko ka gi bedo ka kwan buk pa lulubanga me piny ma gimaleng i ngeye loyo, onyo ka gitamo ki mio deyo i kom tic ma Pharaohs kede Herods kede Caesars me piny gityeko timo.”
“The powers of the youth are mostly dormant, because they do not make the fear of God the beginning of wisdom. The Lord gave Daniel wisdom and knowledge, because he would not be influenced by any power that would interfere with his religious principles. The reason why we have so few men of mind, of stability and solid worth, is that they think to find greatness while disconnecting from Heaven.” Messages to Young People, 255, 256.
“Tek me jo matino dong opwonyore ka pe gi timo lworo pa Katonda bedie kacako pa ryeko. Rubanga omiyo Daniel ryeko ki ngec, pien en pe oyeco ni tek mo keken omube ka gengo twero pa cikone me dini. Tyen lok ma omiyo wan obedo ki jo mamite lapeny, jo ma nongo kanyo ki ber marac pe, kadi jo ma loyo me welo, en ni gi tamo ni twero nongo dit pa dano ka gin tye ka kwanyo kwer ki polo.” Messages to Young People, 255, 256.
Eve lost her “fear of God.” She should have trembled at the words of God, which is an attribute of the one hundred and forty-four thousand. The fear of God is the first of three tests, and it begins when the prophetic Word is unsealed, ultimately producing a class of wise and a class of foolish. The beginning for those who are destined to be wise is to tremble at God’s Word. Eve did not do this, and when confronted with the second step of the testing process she was unable to give God glory, and then was confronted with the hour of judgment where she manifested the nakedness of Laodicea.
Eva oneko “lworo me Lubanga.” En nywako obed owinyonyo ki lok me Lubanga, man aye kit pa jo mia acel ki abicel ki angwen alufu. Lworo me Lubanga en mo me acel i kin temo adek, dok cako ka Lok me obwak pa lunebi oyabore, ka dong i agiki okwanyo gurup me jo marac ka iye pe, pe; okwanyo gurup me jo migeni dok gurup me jo poye. Cako pa jo ma kiketo ni gibed jo migeni en winyonyo ki Lok me Lubanga. Eva pe otimo man, dok ka gikube ki hatua me aryo me yor me temo, pe onongo twero me miyo Lubanga ducu, ka dong gikube ki cawa me biko, ka iye onyuto lyel me Laodikia.
“All who would perfect a Christian character must wear the yoke of Christ. If they would sit together in heavenly places in Christ Jesus, they must learn of Him while on this earth. Christ pleased not Himself. The whole of His life was the development of a pure, disinterested benevolence. He assumed human nature to demonstrate to the fallen world, to Satan and his synagogue, to the universe of heaven, to the worlds unfallen, that human nature, united with His divine nature, could become entirely obedient to the law of God. All need to enquire, ‘What must I do to be saved?’ God requires humble, contrite hearts, that tremble at His word. It is only from the divine altar that we can receive the celestial torch, which, when received, will give us a full view of our incompetence, and reveal to us the dignity and glory of Christ. When this is seen, God places us under the guidance of the Holy Spirit, and it will lead us into all truth.” Bible Echo, July 20, 1896.
“Dano weng ma mito miyo kit pa Lalocino me Kristo obed atir dong pe twero kwanyo yung pa Kristo. Ka gi mito bedo kacel i kabedo me polo i Kristo Yesu, myero gi pwonj ki i kom En ka pud gin i lobo man. Kristo pe omyero cwin keken. Ngat weng pa kwon En obedo me cwec me kica maler, ma pe yeny kwo pa en keken. En ojolo kit pa dano wek onyutne lobo ma opoto, Satana kacel ki boi pa en, polo weng me polo, ki lobo mukene ma pe gipoto, ni kit pa dano ka okwanyo kacel ki kit pa en me Lubanga, twero bedo lube matek i cik pa Lubanga. Dano weng myero pen, ‘An myero atim ngo wek akwanye?’ Lubanga mito cwiny ma obol, ma otimek, ma yilo i lok pa En. En aye buto keken ki i kalo me Lubanga ma wan twero gamone lyel me polo, ma ka otyeko gamo, bino miyo wan nen maber twero-wa ma otino, dok onyutowa dyec ki ducu pa Kristo. Ka man onenore, Lubanga keto wa i bwo telo pa Cwiny Maleng, dok En bitelowa i ada weng.” Bible Echo, July 20, 1896.
The amalgamation of truth and error is the work of Satan which is identified as the mystery of iniquity. The compromise of all mankind in the final movements of the investigative judgment is enshrined in the Parthenon temple in Nashville, Tennessee.
Kubeer pa tye adaa ki bal obedo tic pa Satani ma ngene calo tajiri me tim marac. Kicwako pa dano ducu i nyut me agikki me ngol me kwena kikwako i tempel me Parthenon i Nashville, Tennessee.
“It is not wise to send our youth to universities where they devote their time to gaining a knowledge of Greek and Latin, while their heads and hearts are being filled with the sentiments of the infidel authors whom they study in order to master these languages. They gain a knowledge that is not at all necessary, or in harmony with the lessons of the great Teacher. Generally those educated in this way have much self-esteem. They think they have reached the height of higher education, and carry themselves proudly, as though they were no longer learners. They are spoiled for the service of God. The time, means, and study that many have expended in gaining a comparatively useless education should have been used in gaining an education that would make them all-round men and women, fitted for practical life. Such an education would be of the highest value to them.
“Pe pe tye me ryeko me oro jo wa ma tye anywalino i wi otogo me pwony, kama gitye keto karegi i nongo ngec me Greek ki Latin, kun wi gi ki cwiny gi tye kwanyo ki tic pa tam ki yub me jopuony ma pe giyero i kom Yecu, ma gikwanyo me pwonyogi wek gubed maber i leb manok. Gin gitye nongo ngec ma pe mito tutwal, onyo ma pe rwatte ki puony pa Lapuony Madit. I kin kwan mapol, jo ma gikwanyo pwony i yo man gitye ki yele me yero gin kengi. Gicwako ni gitye oo i bor me pwony ma lamal, ci gitye yubo kengi ki pyem, macalo pe gitye latin me pwony dok. Gitye balo me tic pa Katonda. Kare, jami, ki kwan ma jo mapol gubedo tyeko i nongo pwony ma pe tye ki tic lapore, rwotone onongo onego omii i nongo pwony ma myero olokogi bedo coo ki dako ma gucung maber i kom jami ducu, ma gilwongo pire me kwo me tic atir. Pwony ma kit man onongo obedo ki wel madit tutwal botgi.”
“What do students carry with them when they leave our schools? Where are they going? What are they going to do? Have they the knowledge that will enable them to teach others? Have they been educated to be wise fathers and mothers? Can they stand at the head of a family as wise instructors? In their home life can they so instruct their children that theirs will be a family that God can behold with pleasure, because it is a symbol of the family in heaven? Have they received the only education that can truly be called ‘higher education’?
“Gin ma jo kwan tye ka gwoko ki gin pe ka gikwanyo i sukulu wa? Gitye ka cito kwene? Gitye ka cako timo ngo? Tye ni gi yot me ngec ma bi miyo gi nywako jo mukene? Gikwanogi me bedo wony ki min ma lacik, ma tye ki ryeko? Romo gicung i cing ot kaka jo pwony ma lacik? I maisha gi me ot, romo gigi pwonyo lutino gi i yoo ma bi miyo jo ma gi bedo ot ma Katonda romo neno ki yomcwiny, pien en cal me odi me i polo? Gitye ni giyamo kwan acel keken ma adier romo lwongo ni ‘kwan ma malo loyo’?”
“What is higher education? No education can be called higher education unless it bears the similitude of heaven, unless it leads young men and young women to be Christlike, and fits them to stand at the head of their families in the place of God. If, during his school life, a young man has failed to gain a knowledge of Greek and Latin and the sentiments contained in the works of infidel authors, he has not sustained much loss. If Jesus Christ had deemed this kind of education essential, would he not have given it to his disciples, whom he was educating to do the greatest work ever committed to mortals, to represent him in the world? But, instead, he placed sacred truth in their hands, to be given to the world in its simplicity.
“Peko ma iwang maloyo obedo ngo? Peko mo keken pe twero lwongi ni peko ma iwang maloyo, ka pe oketo cal mar polo, ka pe otelo anywola mapol ki anyira mapol me bedo calo Kristo, kadi bene oyubo gi me cung iwiye paco gi i kabedo pa Lubanga. Ka, i kare me kwan ne, anywola acel pe oyubo ngec me Greek ki Latin kacel ki tam ma tye i buk pa jo ma pe yero iye, pe otiyo ki bar ma dit ahinya. Ka Yesu Kristo dong oneno ni kit man me kwan en gin ma mite ahinya, pe do pe myero omiye luticce kwan ni, megi ma en ne opwonyogi me timo tic ma dit moloyo ma dong con omi bot dano me cing, me menyo gin i piny? Ento, i kabedo meno, en oketo ada ma ler i lwetgi, me omiyore bot piny i yorone ma maler ki ma pe oyabyo.”
“There are times when Greek and Latin scholars are needed. Some must study these languages. This is well. But not all, and not many, should study them. Those who think that a knowledge of Greek and Latin is essential to a higher education, cannot see afar off. Neither is a knowledge of the mysteries of that which the men of the world call science necessary for entrance into the kingdom of God. It is Satan who fills the mind with sophistry and tradition, which exclude the true higher education, and which will perish with the learner.
“Tye tye kare ma jo ma ngeyo leb Greek ki Latin mite. Jomoko myero ongonyo leb manok. Mano ber. Ento pe dano ducu, kadi pe pol, myero ongonyogi. Jo ma paro ni ngec me Greek ki Latin obedo gin ma pire tek pi pwony ma malo loyo, pe romo neno lacen. Kadi pe ngec me tajiri pa gin ma jo me wilobo lwongo sayansi mite pi donyo i ker pa Lubanga. En Satana ma poko i tam dano lok me bwonci ki custam, ma twero kwanyo pwony me atir ma malo loyo, ki ma bibalal woko kacel ki ngat ma pwonyogi.”
“Those who have received a false education do not look heavenward. They cannot see the One who is the true Light, ‘which lighteth every man that cometh into the world.’ They look upon eternal realities as phantoms, calling an atom a world, and a world an atom. Of many who have received the so-called higher education, God declares, ‘Thou art weighed in the balances, and art found wanting,’—wanting in a knowledge of practical business, wanting in a knowledge of how to make the best use of time, wanting in a knowledge of how to labor for Jesus.” Review and Herald, August 17, 1897.
“Jo ma ogamo pwony ma ba adwong pe gitiyo wanggi i polo. Pe ginywalo neno Ngat ma en Leic me adier, ‘ma lero dano ducu ma bino i piny.’ Gineno gin ma pe tum nikare ducu calo jami me tipu, ka gilwongo atoma calo piny, dok piny calo atoma. Pi jo mapol ma ogamo gin ma gilwongo pwony me malo, Katonda owaco ni, ‘I ki pim i meca, dok onongo ni iye tye ka goro,’—ka goro i ngec me tic me cing ma tye i yore me adier, ka goro i ngec me nining me tic kwede kare maber mada, ka goro i ngec me nining me tyo pi Yesu.” Review and Herald, August 17, 1897.
The warning of the fireballs of Nashville is not an arbitrary city, it is a direct judgment brought upon Seventh-day Adventists, the United States and the world. The fireballs of Nashville represent different attributes for the various categories of Adventism, the earth beast and the world. The fireballs of Nashville are God’s judgment upon false education, symbolized by the tree of knowledge of good and evil.
Ciko ma ilweny me gimo ma i Nashville pe obedo me kabedo mo keken; en obedo kweri ma enon irem madit ma kiwot iye i kom Jo Mukwano me Sabiti me Abiro, Amerika, ki piny weng. Gimo ma i Nashville tye ka nyuto kit ma opoco me jami mapatpat pi gurupu mapatpat me Jo Mukwano, pi labongo me piny, ki pi piny weng. Gimo ma i Nashville en kweri pa Lubanga i kom pwony ma pe atir, ma kiyubo ki yat me ngec me ber ki marac.
We will continue this study in the next article.
Wabedo dong mede ki adwok man i caku mukene ma bino.
“By a variety of images the Lord Jesus represented to John the wicked character and seductive influence of those who have been distinguished for their persecution of God’s people. All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history. God’s presentation of the detestable works of the inhabitants of the ruling powers of the world who bind themselves into secret societies and confederacies, not honoring the law of God, should enable the people who have the light of truth to keep clear of all these evils. More and more will all false religionists of the world manifest their evil doings; for there are but two parties, those who keep the commandments of God and those who war against God’s holy law....
“Ka i kom cal mapol-polo, Rubanga Yesu onyuttye bot Yohana kit ma gin marac kede teko me bwonɨa pa jo ma gupore ki cwercwiny pa gin i lwor me kwanyo jo pa Rubanga. Dano ducu mite i ryeko me yeny ba kene-kene mung me tim marac ma obedo i kit ma dit i tum me giko me lok pa lobo man. Nyuol pa Rubanga i kom tim marac ma woto i cing jo me lobo ma gitye i rwom me cingi-cingi, jo ma gipinyo kengi i kabo me mung kede i kubo me gubbe, pe giworo cik pa Rubanga, myero omi jo ma tye ki ler me ada romo gwokke wek gicotke ki tim maraco magi ducu. Ber-bed, jo me dini me goba ducu i lobo bibedo ka ginyuto timgi marac; pien kibedo kacel gulu abic, jo ma gikwanyo cik pa Rubanga kede jo ma gilwenyo cik maleng pa Rubanga....”
“The enmity between the seed of the woman and the serpent is clearly defined by the Lord. ‘And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.’ ‘And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat of the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.’
“Marac ma tye i kin nyikwanyo pa mon kacel ki pyer otyeko konyo maber ki Rubanga. ‘Abi keto marac i kin i kede mon, ki i kin nyikwanyi ni kede nyikwanye; en obino turo wi i, kadi bed i ibino turo cing tyenene.’ ‘Dok bot Adamu En oloko ni, Pien i olimo dwon dako ni, dok i camo yat ma aciko ni ni, Ka i pe icam ki i kom: ngom ogwayo kuom in; i iyee i ibino camo ki cwercwiny i nino ducu pa kwoni; obino miyo toi ki ogwang’ i boti; dok ibino camo yat pa poto; ki ocok pa wang’i ibino camo mugati, wa i dok cen bot ngom; pien ki i iye pe i kiyabo ki; pien i pyer, dok ibino dok cen bot pyer.’”
“By following his own way, by acting in harmony with Satan’s temptations and in opposition to the known will of God, man vainly attempted to elevate and bless himself. Thus he gained an experimental knowledge of disobedience to God’s commandments. Thus he knew good and evil; thus he lost his fidelity and loyalty to God and opened the floodgates of evil and suffering to the whole human family. How many today are making the same experiment! When will man learn that the only means for his safety is through a full confidence in a ‘thus saith the Lord’?
“Ki lubo yo ma en aye kikome, ki timo ma rwatte ki tembali pa Satana kede ma kwanyo ki wii dwong cen ma en ngene me Lubanga, dano otemo gin ma pe tye anyim me tyeko nongo cako kede me gwoko ber pa en kikome. Kit ma meno, en onongo ngec me alokaloka i kom pe ciko me cik pa Lubanga. Kit ma meno, en ongene ber kede marac; kit ma meno, en ojwalo woko adwong pa en kede rwom pa en bot Lubanga, ka oyabo wang nam me marac kede can me oo i piny weng pa lutino dano. Dano adii kombedi pe tye ka timo tem ma acel meno! Kare mene ma dano bino pwonyore ni yo acel keken me gwoko ber pa en tye i kom geno weng i ‘kit ma Rubanga owaco’?”
“Satan is seeking to intrude his own inventions upon the children of God through human methods. He is seeking to be received as God, or even to be placed above God.
“Catan tye ka temo keto yen obedo pa rwom ma en aye olweyo i dyo me lutino pa Lubanga ki yo pa dano. En tye ka temo ni gitye ka rwom iye calo Lubanga, onyo ata ni gubed iye malo kato Lubanga.
“In changing the Sabbath to the first day of the week, he leads men to disbelieve God’s declarations, and so to regard their own ways and plans that they appear exceeding wise in their own eyes and in their perverted judgment. Through human policy he leads men to regard the expressed commandments of God as of less force than human tradition, and to regard a deviation from that law which is always holy and just and good, as of little account. He sees that by thus preventing human agencies from walking as obedient children in harmony with God, he can hinder the accomplishment of God’s work in our world.
“Ka loko Sabato dok i nino me acel pa cabit, en owoto ki dano me pe yero twero i lok me Ayuda, ci me neno yore gi kacung gi ma gityeko cwiny ni gineno calo gingeyo loyo i wanggi awene kadi i tamgi ma obale. Ki cwiny me dano, en owoto ki dano me neno cik pa Ayuda ma ocako nyutu maber ni pe tye ki tek calo tim me kit me dano, ci me neno ni kwanyo i cing cik meno ma pud obedo kare ducu lela, alenga, dok ber, pe tye ki ber mo mapol. En neno ni ka en twero gengo lutic pa dano me pe wot calo lutino ma lulub i rwom acel ki Ayuda, ci en twero tamo gwoko cung me tic pa Ayuda i wi lobo wa man.”
“But Satan’s connivings with human agencies who stand in responsible positions are just as much to be feared and shunned now after the experiment of sin has been tried, as it was in the case of our first parents. I am instructed to say that the men who are placed in positions of responsibility in the work of God have overestimated their right to control others. The position a man occupies does not change his character. Some have seemed to feel that they must devise for churches and for sanitariums and that there was to be no questioning of their judgment. Let them learn of Jesus at every step. He should be the chief authority for every man.
“Ento obwongo bwa Satana kacel ki joo me dano ma tye i kabedo me lukwong ma dok tye ki adwong me tic, myero ki lwor gi dok ki pegi kombedi acel keken calo ne obedo i kare ma ot experience me grwok obedo kitemo, calo bene ne obedo i kom joo wa me acel. An acako lok me waco ni jo ma kiketo gi i kabedo me adwong i tic pa Mungu, gilwongo adwong lyel gi me loko dok me rwateo jo mukene lapwonnye. Kabedo ma dano tye iye pe loko kit pa cwinyne. Jo mukene oromo nen calo gitye ka tamo ni myero gicweko cing gi pi kanisa kacel ki pi sanitarium, dok ni pe myero obed penyo mo keken i kom ngec pa gi me yubo. Wek ginywong ki Yesu i tungcel acel acel. En en myero obed rwot me teko ma loyo pi dano acel acel.”
“The One who has often been our Instructor says, ‘How hard it is for man to walk humbly with his God, in a contrite spirit taking God’s way and rejecting Satan’s propositions which seem to present great worldly advantages.’ The influence of man’s having his own way in the place of firmly standing on the solid foundation that God alone has laid, has been repeated over and over again. Refusing to walk in the straight paths that God has signified will bring them to confusion and will not teach wisdom to others who have the same test and trial. When will man learn that God is God, and not a man that He should change?
“En aye mapol obedo Kwanwa wa owaco ni, ‘Ber matek piny ka dano otimo weko cinge ka i kom Mungu, ka i cwiny ma opwonyore, ka oyubo yoo pa Mungu kede kwero yub me Satana ma nen calo gimiyo ber pa lobo mapol.’ Teko pa dano me bedo ki yoo pa ne kikala me tye ka i cing ma tek i wiye cing ma pe opong, ma Mungu keken aye otyeko keto, dong orwate dok orwate. Kwero me wot i yoo ma ter ma Mungu osanyuto ni gibiyubo dano wa i peko me balala, kede pe gibikwayo moko ngec pa ryeko bot jo mukene ma tye ki temo kede doyo acel. Dano bineno kare mene me pwony ni Mungu en Mungu, pe dano ma nyero olokke?”
“Some who have departed from the right way have been in a continual fever to grasp responsibilities that God has not laid upon them. God calls upon every minister and every physician to maintain the simplicity of the truth. The Son of God who is revealed in both the Old and New Testaments is the Saviour of our world today. From Him every medical missionary is to receive his training. Unless he shall separate himself from the prince of the power of the air, he will mislead souls who have confidence in him. Let all beware of men who are so educated and uplifted that their plans cannot be understood by the common people.
“Jo mukene ma gicako woko ki i yo ma atir, dong bene gitye i lyeto ma pe otum kwanyo ikomgi me dwoko anywola pa tican ma Katonda pe oketo i komgi. Katonda lamo bot latit cing acel acel kacel ki lakitangale acel acel me gwoko yub maber pa ada. Wod Katonda ma kinyuto ie i Testament Macon kacel ki Testament Manyen, en aye Latim Kwo pa lobo wa kawuono. Ki en aye lakony medicol-missionary acel acel myero oyub kwan ne. Kace pe opoko kene ki i ruot pa teko pa yamo, obedo ka balo cwiny jo ma geno i kom ne. Wek duc gwokke ki i jo ma gikwano adita dok gitye ka gikwongo malo inyime, ma yubgi pe twero niang gi i ngec pa jo mapol.”
“The intrigues of sin surpass infinite conception. Every calamity, every suffering and death, is an evidence not only of the power of evil but of the truth of the living God. Having known the truth, the word of the living God, which abideth forever, and which through obedience gives life, man’s weakness in conforming to Satan’s ingenuity is surpassingly strange. All who are taught of God recognize Christ as His Son. All who disbelieve the known declarations of God demonstrate the popularity of sin, and are not working on the side of life and immortality which are brought to light through perfect sanctification of the truth. Unless they make a change in character, in words, and in spirit, souls will be lost.
“Ngol me gramo lapwonyo peko me bal loyo tam pa dano ma pe twero kwanyo. Kajojo ducu, peko ducu ki too, obedo adwogi pe keken me tek pa marac, ento bene me ada pa Katonda ma kwo. Ka dano dong onongo ngec me ada, lok pa Katonda ma kwo, ma tye dok keken, ci ma ki woro iye miyo kwo, leny pa dano i rwom me rwate ki yub pa Satani ma ryeko loyo pol opong ki cing. Ducu ma Katonda pwonyogi, gitye ka ngene ni Kristo en Wode. Ducu ma pe giyero lok pa Katonda ma ginongo dong ni en ada, ginyuto ni bal dong omedo opore, dok pe gitye ka tic i kor kwo ki pe-too ma kinyutu terang ki pwoc me ada ma opong opol. Ka pe giyubo loko kit ma gitye kwede i caratter, i lok, ki i cwiny, tipo me dano bibura.”
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.
“Pe tye yo ma iye aye icung iye me oo i Paradiso ma ocakki dok. Kwena ma kimiyo bot dano pi nino mag agiki ni pe bedo me tye kacel ki yub pa dano. Pe myero watim acaki i kom yub pa lawiro me piny. Myero wabed jo ma opore, jo me lega, pe watimo calo jo ma tic pa Satana oturo wange gi.
“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.
“Jo mapol tye ki yie, ento pe yie ma tiyo ki mar kede ma pwonyo tipu. Yie ma kelo warruok pe obedo bedo mere me yie ada i prawda. ‘Jokacel bene gitye ki yie, dok giyer nining.’ Weero pa Cwiny pa Lubanga miyo dano yie ma obedo teko ma cuko, ma rwako kit pa lwak, kede ma telo dano malo loyo tic me tekwaro keken. Lok, tic, kede cwiny myero opong caden ni wa obedo lulub pe Kristo.”
“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Wic maber adada ki fayda ma dit ma Lubanga omiyo pe obedo gwok me agoba peko me timo bal ki kwanyo cing ki iye i nino magiko man. Jo ma Lubanga omiyo ot me wot i tic me gen ma malo twero loko ki i lyel ma aa ki polo, dok gicako yenyo ngwono me dano. Eka lyel gi bi loko odoko mudu, twero gi ma Lubanga ocwalo negi bibedo apok, kadi kit marac i nyim Lubanga. Pe kiromo tuko Lubanga. Kwanyo cing ki iye obedo, dok bitwero bedo tutwal, gin ma lube kede kwede ma pe twero bedo ma pe gityeko ni. Timo tim ma pe yom Lubanga, ka pe giyubo gi me adwong adwong kede cwiny ma kikome dok gileko gi woko, me ka pe i keto tic i tye me gwoko gi, bibedo me telo jatim bal dong ki dong i yo me bwola, ma nyuto ni bal mapol otime ka pe gibedo i cwercwiny. Dano ducu ma mito bedo kede kit ma twero keto gi bedi lutic lawot kede Lubanga, dok giyot pok me pwoc ma aa ki Lubanga, myero gipokke ki imac pa Lubanga, dok giting matek i ada ma Kristo ne omiyo Jan me mio piny.” Manuscript Releases, volume 18, 30–36.