There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Iye tye ka iye buk pa Ezekiel nongo yore me profesi mapol ma damo tutwal ki adwogi matek me atematam. I kin anyut me baibul me lunebi ma tye i lume me jokwong, Ezekiel aye ngat ma loyo weng ma nyuto pyer i kin pyer. Pyer magi, calo Siista White owaco, kinyutu tudito mapol me tic pa dano ma nyuto lutut me gin ma bino time i kare pa kot me agiki. Gin ma tim magi, lanebi onyutogi ka en otime rwot i profesi ki lok me ngero ma kitim i tic, calo ka Ezekiel onino i dyele me tung cam, ka dok i tung lacuc, i anyut me dog catur me kwo me piny me Jerusalem. Dok bene tye ka nino apar ki adek ma kinyuto lok me kare pa Ezekiel, ka i tic man, gimiyo anyut me yore me kare pa kot me agiki, ka jo mia acel ki adek ki angwen carel gi. Tye ka ada ma kikelo pe ka ki nino keken, ento bene ki namba calo apar ki abiriyo, apar ki abongwen, apar wiye abic, abiro, angwen, mia adek ki abongwen, ki, ma pe twero woko, adek-tama. Namba mukene ma romo bedo namba ma dit mada i buk pa Ezekiel aye namba mia acel ki abic. Ento namba mia acel ki abic pe nonge i buk pa Ezekiel. Ento dong, dul acel i wi dul acel—en tye ka iyo.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Namba mia acel gi pyer abic aryo tye atir i yo me profesi iyie i lain me tero pa lum, kadi tero pa lum obedo lain me profesi ma pat; onyo ka imito, tero pa lum obedo wiil. Lain me profesi pa gin ma otime i historia kare ducu bino kwanyo alfa ki omega, ka dong obedo kumeno, rwom ki kit me alfa ki omega myero oyubbe i acakki ki i agiki me lain, onyo pe obedo lain. Tye ma obedo timo me alfa i tero pa lum ne obedo tho pa akwayo Ezekiel, dok agiki me tero pa lum ne obedo tho pa nar me Kristo, calo kilagirwako ki i balo pa Yerusalemu.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
An, an Jon, a neno taon maleng, Yerusalemu manyen, ka otye ka lor kanyo ki i polo aa ki bot Lubanga, ki yubo otino calo nyako ma gi tyeko yubo maber pi cware. An bene a winyo dwon madu ki i polo ka loko ni, Nen, abila pa Lubanga tye kacel ki dano, dok en bino bedo kacel kwede, gi bino bedo lwakone, dok Lubanga kikome bino bedo kacel kwede, dok bedo Lubangagi. Lubanga bino gwayo pig‑winy duto ki i wanggi; kwo to pe bino bedo dok, pe kica, pe ywak, dok pe can bino bedo dok: pien jami ma con gityeko kato woko. Dok en ma obedo i kom tron owaco ni, Nen, atimo jami duto manyen. Dok owaco bot an ni, Coo: pien lok man en ada dok gin kikome ma myero kiye. Dok owaco bot an ni, Otum. An Afa ki Omega, acakki ki agiki. An abino miyo bot en ma dito ot ki pii mar kwo nono me ataa. En ma lwoko lweny bino rwako jami duto; dok an abino bedo Lubangane, dok en bino bedo woda. Ento luworo, ki jo ma pe gitye ki yee, ki jo marac, ki luwot dano, ki jo me yenyo, ki lujuj, ki jo me piny ki balu, ki lugoba duto, gibino nongo calgi i nam ma kwo ka lyel ki mac ki sulfa: man en to me aryo. Dok acel ki i jo malayika abiro ma gitye ki togo abiro ma opong ki twon abiro me agiki ocito bota, oloko kweda ka waco ni, Bi kany, an abino nyuto ni nyako ma gicwaro, dako pa Rombo. Niyabo 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Dako Ezekiel oto ka otino i can cako mar kwo mar lweny me lworo, dok iye acel no kene onyuto ni en aye “gin ma wang” pa Ezekiel “gimaro matek,” dok i marac pa Yerusalemu ma kikelo i nyiri acel no kene, Yerusalemu bene onyuto ni en aye “gin ma wang” pa Israel “gimaro matek.”
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Dok i mwaka me aboro, i dwe me apari, i nino me apari me dwe, lok pa Rwot obino boti, ka waco ni, … Dok lok pa Rwot obino boti, ka waco ni, Won dano, nen, An abalo ki kom iyie gin ma wangni mito matek kun ka lyeto acel keken; ento pe ibed ka ywak onyo ka liyo, pe bene pig wang i cwer piny. Tim matek me gwok diri ki pe ywak, pe iti kica pi joma oto, twol atika pa wingi i wi, kedi ot pa tinoi i tiŋi, pe iguk dogi, kadi pe icam mugati pa dano. Omiyo aloko ni bot lwak i kinyi; ci i ot yatino dara oto; dok i kinyi atimo calo gitirona. Eka lwak owaco boti ni, Pe ibin waconwa ngo ma jami magi tyeko ni pi wa, pien itimo kumeno?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Ka dong an alwongogi ni, Lok pa Rubanga bino boti, ka wacci, To lok bot odi pa Israel ni, Man ka Lubanga Madit waco; Nen, abedo ka nywalo ka achwinyo kama na maleng, ma en deyo pa teku wu, gin ma wang wu mito, ki gin ma chuny wu ngwero pire; ka lutino wu yero ki nyako ma uweko kor gi gibin opoto ki ligangla. Kadi wu ibedo ka timo calo atimo: pe ibin pwoyo dog wu, onyo camo mugati pa jo. Ka turban wu bibedo i wiwu, ki wati wu i tye wu: pe ibin kecho onyo ywak; ento ibin doko ma olwo ki obic pi timbe marac wu, ka kecho acel ka acel.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Dong Ezekiel obedo cen botu: calo gin ducu ma en otimo, un bene ubin timo; ka man obedo, ibin ngeyo ni An aye Ladit Mungu. Dok in, dan pa dano, pe bedi ni i nino ma Abiro kwanyo ki botgi teko gi, yom me wic gi, gin ma wanggi mito, ki gin ma gi keto iye tamgi, yerogi cing wodegi gi nyaregi, dano ma rot mako i nino meno bi bino botu me miyo iwin lok meno ki itegi keni? I nino meno dogi bi yabo ne ngat ma orot mako, ibino loko, pe ibed gangi lal cing dok; ibedo cen botgi; gin bene gibino ngeyo ni An aye Ladit. Ezekiel 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Alifa me kwo mar apwoyo eno en to mar gin ma Ejekiel ne mito ahinya, dok omega me en en to mar gin ma Israel ne mito ahinya.
Hearing, but Not Hearing
Winyo, ento Pe Winyo
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Ento tyen abic ma i iye jodongo onyo lwak kicako kwanyo gin i kit mo keken ka tye ka winyo Ezekiel. I Ezekiel 8:1, jodongo pa Yuda bedo anyim ne. I Ezekiel 14:1 jodongo bino ka bedo anyim ne. I Ezekiel 20:1 jodongo pa Israel bino me penyo i kom Lacoo. I Ezekiel 37:18, Katonda waco ne Ezekiel ni: “Ka lutino pa lwak mego gibino owaco buti ni, Pe ibedo ka nyuto wa gin ma itiyo kwede i magi?” I kabedo marac acel me abicel adek, lwak gin kengi gi penyo ne ka atir ni: “Pe ibedo ka waco wa ni gin magi gin ngo butwa, meyo itiyo kit man?” I kare abic duc, jodongo onyo lwak tye i kwo me Laodicea.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Ci owaco ni, Dhi, kendo iwa jo man lok man ni, Win wun ada, ento pe ungo niang; kendo nen wun ada, ento pe ungo fwenyo. Ket chuny jo man obed mawol, kendo ket itgi obed mapwod, kendo lor wanggi; wek pe ginene ki wanggi, kendo pe giwin ki itgi, kendo pe giniang ki chunygi, kendo pe gidok, kendo pe giyang. Isaiah 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Kit ma atuch mar jo ma tye ka winyo ento pe winyo, ki kit ma atuch mar jo ma tye ka neno ento pe neno, rwatte kacel ki yat ma atuch me jo ma gengo neno ki winyo i cuko pa Isaiah.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Ento lok me Rwot obedo botgi cik malubo cik, cik malubo cik; rek malubo rek, rek malubo rek; kany matidi, ki kunu matidi; wek gidhi, ki gor cen, ki ywekgi, ki makogi i ot side, ki chwotogi. Isaiah 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Kwonge i kin ikin gi bibigibigi, kadi dok obale, kadi dok okokke, kadi dok ojwaki, kadi dok omaki. Isaia 8:15.
Signs
Nyigero
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
I cik acel ki angwen pa Ezekiel, kare ma cako ki kwayo pa kakib me lwen dok to gi to kwano pa dako pa Ezekiel—ma en owongo mito pa wang gi—otum i to Jerusalem—ma en mito pa wang pa Israel. Kakib me lwen ma odur mwaka acel ki nuciye tye ki cingcim pa Alpha ki Omega, dok kare meno ocako ki tum ki cim. Calo i Ezekiel cik acel ki angwen, Yesu nyuto cim pa kakib meno i Matthew cik acel ki angwen.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
“Lok pa Kristo dong olok i tye iwoko lukene mapol; to ka En obedo kene, Petero, Yohana, Yakobo, ki Anderaya gucako bino bote ka obedo iye Dungu Oliva. Gutito ni, ‘Wanywola, gin man bene bitime awene? kadi ngo ma bicobe rwate me bino Kwoni, ki me agiki pa piny?’ Yesu pe ojwabo bot lutino wakwe kun oyabo gin me balo Yerusalemu ki Nino Madit me bino Kwone calo gin aryo ma pe gubedo kacel. En omwonyo lok me jami aryo meno kacel. Dii En oyabone lutino wakwe jami ma pud pe obino calo En neno gi, dong pe guromo cano nying me neno meno. I buth mapol kuomgi, En ojubo lok me matwal aryo madongo meno kacel, wek lutino wakwe ginene lok meno kicako yeny iworogi kengi. Ka En oloko me balo Yerusalemu, lokke me porofeta odong ocako kato i kom gin meno wa i kom mac me agiki i nino meno ka Rwot bitye powo ki kama En tye me cwalo cente iwiye pi ukumo piny pi timgi me marac, ka piny bitye nyuto remo megi, ci pe pud bitwolo lutoo megi. Pwony man lungi peke ni omiyo pi lutino wakwe keken, to bene pi jo ma dibed mangwo i kare me lagiko pa lok me tekwaro pa piny man.”
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Ka ocako lok i kom jo mukwano ne, Kristo owaco ni, “Beduru ma pe dano mo twolwu. Pien jo pol bibino i nyingna, ka waco ni, An aye Kristo; ci bitwol jo pol.” Jo mesaia ma pe gin adier bibine nyuto keni ni tye ka timo tango me kum, kadi bene ka giko ni kare me gwokke me rok pa jo Yuda dong otyeko oo. Gini bitwolo jo pol. Lok pa Kristo obedo adier. I dyere ikin to megi ki kare me lwor me Yerusalemu, jo mesaia ma pe gin adier pol otye ka bino. Ento cik man me gwoko bene ne kimiyone jo ma kwo i kare man me piny. Twol acel ma ne kitimo mapwod me Yerusalemu, otimme ka lubu i kare ducu, dok bitime dok.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Kadi unubino winyo lok me lweny kacel ki pog me lweny: nen uru wek pe ucwer par; pien gin magi ducu myero obed ne otim, ento agiki pe pud oo.’ Mapwod ka Yerusalemu obale, jo olworo kene pi dit suprema. Abok me Rom gunekogi. Joma onongo paro ni gityeko tye cok ki kom tron, bene gujegi. Onongo tye lweny kacel ki pog me lweny. ‘Gin magi ducu myero obed ne otim,’ Kricto owaco, ‘ento agiki [me rok me Yuda calo rok] pe pud oo. Pien rok bino cako malo ikom rok mukene, kacel ki ker malo ikom ker mukene: dok kec bino tye kacel ki two marac, ki yeny, ki yomo ngom i kabedo mapol. Gin magi ducu aye acakki me arem.’ Kricto owaco ni, Ka rabbi gucako neno anyut magi, gibino owaco ni gin magi obedo kwena me Mungu i kom rok mapol pien gucako tweyo jo ma Oyerogi i bwo can. Gibino owaco ni anyut magi aye pwail me bino pa Mesiya. Pe ugu lik; gin magi aye acakki me kwena pa. Jo gutye ka neno botgi kengi. Pe guwot i ngec me pokke ki lokke wek An alwonggi. Anyut ma gitye ka mino calo pwail me gonyogi ki bwo can, aye anyut me bala gi.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Kino marac me Yerusalemu i mwaka 66, obedo ki cing me Roma keto banderacelgi i dogola me kabedo maleng. Ngec me Yecu ikom gin ma otime i kare me 66 nyaka 70, olubo acel ka cwercwiny me mwaka 70 ki Dwayo Kwone me aryo; ci tye ki cing ma rwate ki Dwayo Kwone me aryo.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Cengceng wang wa ocako tic i tung Cok acel, pien yamo matidi macol onyuto kekene, dit calo acam dyere dano; man dong wa ducu wa ngeyo ni en Anyuta pa Wod Dano.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Cak acel ki agiki me lok me mwaka 66 nyaka 70 AD tye ki cing acoya ma rwate ki acakki me kwoleko kacel ki balo me taon, ma rwatte gi cing me Alfa ki Omega me tho pa gin ma wang gimaro i 587 BC ki 586 BC.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Lok me ryemo me mwaka acel ki abic maryo obedo “ciko,” pi nino me agiki. Anyira ngic ma pe gin gi ryeko ma kicako ka cing i lok me Ezekiel twero nongo rwate gi anyira ngic ma gin gi ryeko, ma oneno ciko me maryo i mwaka 66 dok otucel woko i yoo me tye ka i gang gweno. Maryo me mwaka acel ki abic en ciko ma pwonyo anyim kilas aryo me lamo. Kilas acel bino niang ciko, ento kilas mukene, ma Isaya ocako ka “joo pol”—pe bino neno onyo winyo.
Many and Few
Jo Moko ki Jo Matin
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Ka dong rwot owaco bot luticce ni, “Twerre cinge ki tye, eka unyome dok uyek i poto macol; kanyo ibedie ywak ki anywala lak.” Pien pol luwuuno, ento manok aye lugeno. Matayo 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Nongo omwene me agiki bino bedo me akwano, kede omwene me akwano bino bedo me agiki: pien lwak mapol gilwongo, ento manok keken ge yerio. Matayo 20:16.
To See and Hear
Neno ki Winyo
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Iye tye ka tic pa cara me neno atiniang i buk me Ezekiel, dok bene i kare abic Ezekiel owaco bot jo me twero ki bot lwak. Adwogi aryo meno nyuto nyare abic ma pe tye ki ngic, ma gengo “neno” dok gengo “winyo.” Gengo neno onyo winyo ngec ma omedo, ka Yesu, en ma calo Labongo pa doggola pa Juda, yolo Kirwokke me laneno pa Lokke.
The World will See and Hear
Piny bicako me Nen kede me Winyo
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
In uweng tyeken ducu me i wi lobo, ki jo ducu ma bedo i lobo, nenuru ka en oywako cogo me anywali i runga got; ka en oyuto turumpeta, winyurwà. Isaiah 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Kede i nino ca, lotu obino winyo lok me buk, dok wang jo matino wang obino neno ka gikwanyo ki i piny ma peke atir, ki i poto. Isaia 29:18.
My Foolish & Sottish People have no Knowledge
Jo Mamega ki Jo Bwongo-na Pe Gin gi Ngec
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
An atye wang cawa adi neno bendera, kadi winyo dwon twol? Piny wa obale, piny wa pe ngene an; gin lutino matam, dok pe tye ki ngec mo; gin marac i keto tim me tim marac, ento i tim ber pe gin tye ki ngec. Yeremia 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Waci man i ot pa Yakobo, kadi ipwony i Yuda, ni, Win ango man kombedi, un jo matwero peke, ci pe gin ki ngec; ma gin ki wang, ento pe gin neno; ma gin ki it, ento pe gin winyo. Yeremia 5:20, 21.
A Rebellious House
Ot Obalanyo
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Tyen Lokwaro bino dok iri an, ka loko ni, Wod dano, in keto i dye ot me jwang, ma tye ki wang me neno, ento pe gineno; tye ki it me winyo, ento pe giwinyo: pien gitye ot me jwang. Ezekiel 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Pi amito awaco botgi i przypu me lok: pien gin ka nen nen pe, ci ka winyo winyo pe, keken pe dong ginyuto ngec. Kwo i komgi ayub me lanebi Esaias otur woko, ma owaco ni, Ka uwinyo, uwinyo ada, ento pe ubinongo ngec; ci ka unen, unen ada, ento pe ubineno maber: pien cwiny lobo man odoko matek kede dong opong; itgi pe dong giwinyo maber, ci wanggi ginikane kengi; wek onyo gubed ka nen ki wanggi, ki winyo ki itgi, ci guniang ki cwinygi, gidog cen, ka an acango gi.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Ento wang-wu gubedo mapol, pien gitye neno; ci ite-wu bene gubedo mapol, pien gitye winyo. Pien ada atito botu ni, lunabbi mapol ki lwak ma atir gucamo yom me neno jami ma unu neno, ento pe gunenogi; kadi me winyo jami ma unu winyo, ento pe guwinyogi. Matayo 13:13–17.
The Old Paths
Yore Macon Mokoçocon
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Man obedo ka Rubanga owaco ni, “Ungego i yo, item, dok pen i kom yot ma con, ni, ‘Yo maber tye kwene?’ ci uton i iye, dok unupongo yweyo pi cwinyu. Ento gitye ni, ‘Pe wabiro toni iye.’ Dok aketo jo gwoko maleng i komwu, ka waco ni, ‘Win i dwon pwila.’ Ento gitye ni, ‘Pe wabiro wino.’ ” Yeremia 6:16, 17.
The Message of 1840–1844
Otic me 1840–1844
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Kwena cik ma kikelo ki mwaka 1840–1844 myero kiketgi i teko kombedi, pien dano pol pe dong gitye ki twero me ngeyo yoo ma gitye iye. Cik man myero odhi bot kanisa weng.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristo owaco ni, ‘Mugoyo iki ber, me wangwu, pien gin neno; kadi itewu, pien gin winyo. Pien ada atitoo wunu ni, lunebi mapol kacel ki jo atir mapol onongo gityeko mito neno gigi ma unu neno, ento pe gin oneno; dok mito winyo gigi ma unu winyo, ento pe gin owinyo’ [Matthew 13:16, 17]. Wang ma oneno gigi ma onenere i mwaka 1843 ki 1844, gin mugoyo me ber.”
“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.
“Otic kwedi woko. Ka pe myero obed gin mo ma timo yela i dwogo tic ki otic man, pien anyut me kare tye ka time; tic me agiki myero otim. Tic madu twero bedo ka otime i kare macok adada. Ceng madok cen acel bibedo ka kimiyo calo gin ma Lubanga ocimo, ma bino medo matek dok obed dwon madu. Ka en aye, Daniel bino aa i kabedo mere, me miyo caden mere.” Manuscript Releases, volume 21, 437.
The Sign of the Siege
Alama me Kanyoro
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
I kin tye abic i buk pa Ezekiel ka en “otimo anyim” ngec me lapor ma jo pe gineno, dok bene i kin tye abic ka en “oloko” ki jo kwede, ma pe giwinyo. Otic me getu me aryo me lapor ma otim anyim kacel ki lok ma olok ne giyubo bot nyako abic ma pe giloro. Lapor acel me gin ma otim anyim, ma tye i cabi angwen, kelo “cim” pa turo me abila, ma ociko me balo ma bino. Kwena pa Ezekiel en kwena bot Laodicea.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
“Nyut” ma omiyogi pi Laodicea en “nyut me kwole”, kadi kwole me nino magiko kikonyo ki lakwena mapol. Nyut acel keken ma omiyogi pi Yuda i nino pa Kristo obedo nyut pa Yona, ma en rwom me lok anyim ma ki timo i tic, me nino adek i iye me ryang ducu me pi.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Apo onyo jo moko ku i jo ma coo cik kacel ki jo Farisayo gikwanyo, giwaco ni, “Apera, wa mito neno cingany ku i komi.” Ento en odwoko owaco botgi ni, “Anyim marac ki ma tye i cudiro yen yeny cingany; kadi bed cingany mo pe bibed ma kimiyo ne, kono cingany pa lanebi Yona keken: pien calo Yona obedo nino adek ki dyeworwen adek i iye mar rec maduong; kumeno bene Wod dano bibedo nino adek ki dyeworwen adek i iye mar lobo.” Matayo 12:38–40.
The Sign of Jonah
Cim me Yona
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Alama pa Yona ne obedo ngero ma otim kede tic, ma nyuto wot me aa ki i to. Yohana bene nyuto adwong tye acel-lu, pien gin ocwolo en i buru ma oo kede yat, dok oaa iye ka tye con. Daniel i dula pa labwonyo, kede dano adek ma loyo i cing me Nebukadinezara i tung ki, gin duc nyuto wot me aa ki i to. Ducu nyuto jo mia acel kede artal me angwen kede angwen alufu, ma ki cweyo gin aa ki i to i Neno chapter apar ki acel.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Tam pa Lamo Kwo dong odok ki i tam me ngeyo gin ma okato ki gin ma bino. Ka jo ne tye ka temo ni gitye ka loko gin ma gubedo ka neno ki ma guwoko, calo yub ma gujolo i adwogi tamgi, ki calo ryeko ma bene gutye kwede, ‘Yesu odwoko owaco ni, Dwon man pe obino pi an, ento pi komwu.’ Mano ne obedo cing adwong loyo me nyuto ni En aye Mesia, cing me Wonya ni Yesu ne owaco ada, kadi bene ni En Obina pa Mungu. Bo jo Yuda gubedo ka loko woko ki i cing me temo man ma oa i Polo Maleng? Gubedo ka penyo Lamo Kwo ceng acel ni, Cing mene i nyuto wa wek wanen wa ki waamini? Cing mapol atika ne ginene ni gucako ka miyo i cawa ducu pa tic pa Kristo; ento guciko wanggi, kadi gujuko dog tamgi wek pe gikwanyo ni ada tye. Tic cing me ajabu ma loyo me wot cen Lazaro pe oyelo ni pe giye, ento opongogi ki lir malit madwong; ki kombedi ma Wonya dong owaco, ka pe twero gupenyo cing mukene dok, dog tamgi pe oyot, kadi dong gitwero pe aye giye.” Spirit of Prophecy, volume 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Lazarus obedo cing me wot ki lworo me canoa, calo Jonah otimo kany i iye lwet pa ryang. Dwon pa Won i rwom ki Lazarus ma oceri dok, nyuto rwate me Lwak pa Lubanga ki dano, ma en bene kit pa Kristo, ma okwanyo ringo pa dano i kom ne kene. Rwate me Lwak pa Lubanga ki dano obedo bendera pa cik acel mia angwen ki artwel, ki Lazarus en cing pa teko me canoa ma otwero tye keto i acakki me rwate pa Lacwec ki gin ma olweyo.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Ki coko Laraco ku to, lwak man pol dano otyekere ni oyee i Yesu. Atye i yub me Lubanga ni Laraco onego oto kadi kidwoke i lyeto ka pud Lakwayo pe dong obino. Coko Laraco ku to obedo gin tic me Christo ma loyo ducu, kadi pien en dano pol oyilo Lubanga ducu.” Manuscript Releases, volume 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Lajar otero cok i dye i Jerusalemu me lworo, ka en bene obedo “cim” ma tye ka ngwec pi wot cen ma Yona oporo.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Lacaro, ma ringo ne ocako bedo peke i iye kinyo, ento kombedi ne omaro i te cing me bedo dano i dyer me ducu, ne otelo lee ma Lakwena ne oyubo iye.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Donyo me kwanyo pa Lubanga i Yerusalemu rwatte ki lukwongo pa obino me Exeter, ma obedo otwero ma me acel (alpha) pa neno me nyako apar, ci omiyo “cim” pa Yona ki Lazaro rwatte ki otwero me agiki (omega) dok ma opong tyen lok me cako kwena pa kwena ni, “Nen, Lakwat cwore bino!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kan bene pe ilokona bot na i kom lek me nyako aparo, acel me tye ngica, abic tye bulu. Lek man otye ka otum cikke calo lok acel acel, ci obedo bini otum cikke; pien en tye ki tic me ayela pi kare man, ci calo kwena me malayika me adek, en otye ka otum cikke dok obi bedo ada me kare man nyaka i agiki me kare.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Jona, Lazaro ki Samuel Snow ma oo i kare mukene i dyere camp meeting me Exeter rwatte ki “cim me akina pa siege” me Ezekiel. Lazaro otel Kristo odoko i Yerusalemu i kom osel.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Bates obedo acel ki i gangat me telok mapol ma pire tek i kacok me i ganga pa Exeter (New Hampshire) i dwe me Abicel 1844, ka ‘kok me dyeworwic me ada’ ocako konyo kwanyo. I kare meno Bates en aye omiyo gin oyero wek obed jakwena me tute me odiko me ceng eno i ganga. Tye ka mito cwiny jo ma tye ka winye wek obed jo ma gujogi, kede ka miyo gi ni cwiny opore keken ni Mungu tye ka temo gi, ni gin tye i kare me kuro, kede tam mukene mapatpat acelcal, ka Samuel S. Snow oo i ganga ka tye i wi yam. Ka oyubo ka obedo kore i but lalawotone, nyara pa Mrs. John Couch, Snow odok omiyo ngec me ayera ni Kristo bibino i kare ma kiketo. Mrs. Couch, ka cwinyne otime matek ahinya, otingo jo ma tye i kacok ka ocako aa malo kede ka ocako tyeko ni, ‘Man en dano ma tye ki kwena ma aa ki i Mungu!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
I dwe mar April, 1521, Martin Luther odok i karataci ma rum otiyo kwede dok ocito i Diet me Worms, kama en okwero tim me papa ki cik ki tamgi, dok owaco ni, “Kace pe akonyo ni adwong ka caden me Lek pa Lweny onyo ka tung adaa me pwony ma nen… pe anyalo kelo lok mo kede anyim, dok pe abedo ka kwanyo gin mo amia, pien pe obedo me ber onyo me atir me dhi i kum adwogi pa cung. Kany an acung. Pe anyalo timo gin mukene. Mungu konya. Amen.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Cal ma Parasi gucwokke i tung rwot me Kristo i donyo wirowo, wibedo bene jo rwom pa papa gucwokke i tung donyo pa Luther. Ka dong Luther olwongo nyinggi manyen (cim pa ket cing me acira) kadi okanore piny i kare ma en otolito Testament Manyen i leb Jamani. Nyuto pare i Diet of Worms obedo kit ma otito Kwo me Dii Ceng me Dyeworwen, ma okelo cik me to ki bot jo rwom me kanisa ki pa leta i kare meno; kwo meno dok otito cik pa Ceng Nino Acel. Ka dwe apar Luther okanore piny i nino nying ‘Junker Jörg’, kwo me lyeto ma aa ki bot jo rwom ogengore, madit i kare meno ka odok i peko aryo me lweny ma Charles V ma obale obedo ka cako yubo. Peko aryo me lweny meno obedo France ki Islam, ma ginyuto rwom acel marac me bondo me socialism ki Islam ma tin ni tye ka twero i kom dano ducu.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Atiŋa pa Lubanga i wi lobo nyuto, ki i kare dok ki kare, rwate matek i i yubo ducu madit me loko kit me kwede kacel ki cwercwiny onyo mwaki me dini. Cik pa Lubanga i yo ma tye kwede ki dano pe loko; bedo kare ducu acel. Yubo matye pire tek me kare wa man tye ki rwate gi magi ma ne tye i kare ma dong oloko; dok ngec ma kanisa oyubeko i kare mukato tye ki pwony ma pire tek tutwal pi kare wa wa kombedi.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Rwak ma Laraco otelo pe tye i kinne owoto ki Kristo i Yerusalemu, kareta ma farasi ocwako pe opwonyo Luther i Diet of Worms, dok farasi pe otero Snow i kacok me camp me Exeter, omiyo rwak dok farasi—gik ma gitye i dyo me “Equidae” i tung “Equus”—gitye cal me kwena pa ote me “Midnight Cry.”
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Mẹr matek, inya Syion; go wo matek, inya Jerusalem: nen, Rwot mii bino boti: en ngat alung, kede cwara; en ngat opore, ka tye ka rwo i osila, kede i nyara osila, awot osila. Zekaria 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Cim pa kwena me Poko me Dye Kwo Otyeno en tye oo pa dong rum onyo pa rum me lweny, gin aryo ma obedo cim me Islamu. Lakwena ma kiyero pa kwena adier me poko me dye kwo otyeno oo iwiye pa rum me lweny, ka rwatte ki Kricito ma oo iwiye pa dong rum. “Kibalo” i nino me agiki kikelo alama ki tye cobo me gin ma Ellen White owaco ikare me nyuto ne ni kibedo me tongo taon me Nashville ki “bil me mac.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Dong tye meyoo cwiny cone cako ki i kule me mac pa Nashville? En pien dini me Islam kiketo nyutu ki osio ki rum i Lok me kwena pa Katonda?
Smyrna
Simirina
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Emperaa Nero ocako kere mar kanica me Smyrna ka taon me Roma owot kwo i mwaka 64. Tarik man nyutu acakki me lworo me kanica me jo Kristo ma opwonyi i kare me imyaka abicel acel kacel gi pyer aryo, ma ogik i Edict of Milan i mwaka 313. Cweyo cal me lee marac nyutu waymark me alpha ma tero kare mo ma gik kwede ki waymark me omega ma onyutu ki alam me lee marac i cik me Cawa me Nino me Jumapil ma tye ka bino oyot. Kare man onyutore ni ocako ki “edicts.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Ka ngat ma kwano mito ni ngec gin tic ma gibed ki tiyo kwede i lworo ma tye cok bino, myero en obed but ka cako lubo lok ma kigwoko me yo ma Roma otyeko tiyo kwede pi jambo acel meno i mwaka me angec. Ka en mito ni ngeyo kit ma bapapisti ki baprotestanti ma gukube ki cwiny acel gibed ki tiyo kwede i kom jo ma kwero dogma gi, wek en nen cwiny ma Roma otye ka nyutu i kom Sabato ki jo ma gwoko en.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Cik cwe me rwot, kacok me dul mapol, ki cik pa Kanisa ma tek me piny rwako gi, obedo yat me agiki ma kwany me ba-Lubanga onongo pire tye ki dyere i wi kom kare me pa Kristo. Cik mukene me ayela ma onongo twero lwongo gwoko Ceng Cawa i ryeko pa lwak obedo cik ma Constantine ocoyo. (A.D. 321; nen ngec me Appendix pi pot buk me 53.) Cik man onongo dwogo ni jo me i gang madit myero gony i ‘nino me ceng ma luworo,’ ento ojuko jo me i bwo me anyim ki ticgi me pur. Kadi bed ni i adwogi onongo obedo cik me ba-Lubanga mukene, lulam onongo olwongo ni myero otim nyuma me kabedo ma en owoto i nying me yamo pa Kristo keken.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Cik me rwot mukwongo ma ocoyo alokaloka ki i kacokke me Smyrna dok i kacokke me Pergamos ne obedo Edict of Milan i mwaka 313. En onyuto kanyabo mukwongo ma owoto nywal cik me Cawa me Yeng’a mukwongo i mwaka 321. Poto me Jerusalem tye cal me cik me Cawa me Yeng’a, dok jo neno me porofeta aryo ginyuto kany me opii ma okwongo poto no. Opii aryo man, ma gicalo ki opii me adek me Babylon i 587 BC ki opii me aryo me Rome i mwaka 70, ginyuto ni alama me yo ma okuwo alama me yo me cik me Cawa me Yeng’a — obedo opii me porofeta.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nebukadeneza okwako cing ikome i kom Jehoiakim, ci i kom Jehoiachin, ka i agiki i kom Zedekia. Cestius okwako cing ikome i mwaka me 66, ci otimo tyen lok ma Yesu ne omiyo kanisa, kit ma cing me adek me 587 BC bene neno tyen me to pa dak Ezekiel. Tyen yo ma keto iye tim me balo Yerusalem obedo cing ikome, ci bene obedo “tyen.” Tyen yo ma ne otelo ka i Cik me Dyeng me 321 obedo Edict of Milan, kaanyo ma lok me dul ki i kanisa (Smyrna) ma pe tye ki nyeko odonyo i Pergamos, ma obedo cal me kanisa ma owang ki cente me rwom.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Pi cikob me Milan en aye acakki me kwayo ma polo okobo kwede, dok bene en cing me nyutu. Dok bene en nyuto kama beweging me Laodicea pa alufu acel ki mia angwen adek ki angwen ryeko kwede dok loko i beweging me Philadelphia pa alufu acel ki mia angwen adek ki angwen.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Philadelphia ki Smyrna tyeko nyutu ekalesia aryo keken i kin ekalesia abiro ki acel me Yikiny, ma pe tye ki cwercwiny mo. Adwogi man dok nyutu lok ada ni lok me lokkeno meno en lokkeno me ekalesia ma tye ka lweny dok oo i ekalesia ma oloyo. Lrokkeno meno rwatte ki Edict of Milan, kama ryeko me nino me agiki me jo mia acel ki angwen adak wi abicel ki angwen dok doko ekalesia me aboro, ma aa i kin abiro. Philadelphia ki Smyrna bene gin ekalesia aryo keken ma tye ka gedo ki jo ma twero ni gin Jo Yahudi, ento ada gin me kanisa me Satana.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Alam manyen me 313 dong tye ka rwatte bene ki lukwongo pa Exeter ma obedo ki nino 12 wa i dwe mar Abicel ki aparacel wa i nino 17 i mwaka 1844. Ka lukwongo man ocako tyeko, kwena no opong iye ka obedo calo baala madu i wi dog nam me upande me aa i lado ma atir pa United States, nio ka doggola no olor i nino 22 wa i dwe mar Aparacel i mwaka 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Calo ba pi ma opong cwin, tic man oyweyo i wang lobo. Ki i gang me taon wa i gang me taon mukene, ki i gweng wa i gweng mukene, kadi i but lobo ma lacen, en odhi, nio ka jo me Mungu ma gubedo ka kuro gupong cingwogi ducu. Peko me fanatisim onyang ka twero me kwan man tye ka mwaki ma pe romo cing ceng ma tye ka aa. Jo ma gityeko yie guneno ka akalakala gi ki pe ngene me cwinygi gubedo ka kwanyo, ci gen ki tek me cwiny gucwalo cwinygi. Tic man pe obedo ki piny piny manok manok ma kare ducu pe twero pe oyik ka tye ka can me dano ka pe tye ka loyo ki twero me lok ki Cwiny me Mungu. En obedo ka rwate ki kare mag kuc me piny cwiny ki dok cen i bot Rubanga, ma i kin jo Israel macon olworo lok me pony ma obino ki bot luticce. En opwodho kit ma nyutu tic me Mungu i kare ducu. Pe obedo ka mor me cing cwiny ma opong nywal nywal, ento ka pyer me cwiny ma tutwal, wyamo pi bal, ki juko lobo. Yub me rwatte ki Mukama en aye peko ma cwiny ma tye i can opwongo. Tye ka lega ma pe jwok, ki kwanyo kwo ducu i bot Mungu ma pe tye ki kageng.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Lor agwoko i 22 Okutoba 1844 obedo calo anyut me cikke pa cik me Ca Nino me Yweyo ma tye cok bene bino, dok anyut me yo ma no olubo lor agwoko pa 22 Okutoba, obedo keto me Exeter camp meeting. Pi meno Exeter camp meeting rwatte gi Edict of Milan. Kwan bene rwatte gi donyo me Yesu Kricito i Yerusalemu i yec me lo.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Pwonyo mar dyeworwang’ pe onywako pire tek ki yubo mar lok ada, kata bed ni adwogi me Cik Ceng pe kikome dok pe twero kwanyo. Kiro ka gi obedo kede teko ma tye ka pido cwiny dano. Pe obedo ka tye ka akaka, onyo penyo mo. I kare ma Kristo odonyo i Yerusalemu ka lok me loch, jo ma ne gicokke aa ki kabedo ducu me i piny pi gwoko nyasi, gidwogo piny i Got Olive, dok ka ginywako lutino dano ma ne gitye ka tye ka rwate kede Yesu, gikwanyo cwiny me kare meno, dok gikonyo me mediyo koko ni, ‘Gum mar en ma bino i nying Lubanga!’ [Matthew 21:9.] I yo acel meno, jo ma pe gitye ki yie ma ne gilubo can me jo Adventist—mukene pi mito me ngeyo, mukene ka bedo pi oywanyo keken—gityeko cwiny ni gitye ka winyo teko me loko ma ne tye ka lubo cike ni, ‘Nen, Lumony obino!’” Spirit of Prophecy, volume 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Cik me Milan nyutu tye ka koba me neno niye ma Nebukadneza onyutu calone i mwaka 587 BC kacel ki Cestius i mwaka 66. Koba aryo magi okelo ka Jerozaleemu otyeko kweri i 586 BC kacel ki 70, calo ma gilwongo. Koba me Cestius otum, dok myaka adek gi abicel i ngeye, kobane odoko cako odoco i bwo Titus; omiyo tye ka miyo kare me porofeto ma cako ki ladit me Roma me alfa dok tum ki ladit me omega. Myaka adek gi abicel meno nyutu nyonyo me Jerozaleemu ma bapapa oywalo piny iye, kacel ki cik me Sunday ma tye ka bino cok, ka tua ma neko me bapapa kicango dok en odoko me rwot doki pi myaka adek gi abicel me cal porofeto.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Ento ot yat ma tye woko ki i Tempel pe ikwan, kadi pe ipim; pien omiyogi bot Lugeyo: ka ibedo dogi bineno Yerusalemu maleng piny pi dwe pye adek ki aryo. Niyabo 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
I mwaka 538, doki ci iye bene i cawa me ciko pa Ceng Nino pa Sabato ma biro oyot, tero piny me Yerusalemu obedo ka cako. Cik pa Ceng Nino pa Sabato acel aryo tye ka kit ma mwaka 321 oyubo gi, ka Constantine the Great ocwalo ciko pa Ceng Nino pa Sabato me acel. I mwaka 538, omiyo teko bot papiyat me twayo kanisa pa Katonda (tero piny) pi myaka adek ki po me acel, calo ma kite oyube ki lok me ki i Cestius wa i Titus. I mwaka 538, papiyat ocwalo ciko pa Ceng Nino pa Sabato i Kacok pa Orleans me adek. Ciko pa Ceng Nino pa Sabato ma tye ka bino oyot lanyut cawa ma papiyat dong omiyo teko boti me tero piny tempel (twanyo).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 nyuto cik me acel ma omiyo obedo wiye cik me Ceng Pa Nino me acel i mwaka 321. Ka dong i 330, kwaro me camukta oliel bute i yo me profesi i apii kakare ki ipiny, ci eno onyuto agiki me omega pa kare me aryo me yweyo pa papa me dwe “abic aryo” me cik me cikacaka—kare me yweyo ki nywalo piny ma ocako ki cik me Ceng Pa Nino me alpha i United States.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Kadi malaika me adek odhi ka lubo gin, ka waco ki dwon malaw, Nying acel mo keken ma lamo lebbe ki cal ne, kadi tye ka gamo alama ne i cing cing ne onyo i cing ne, dano meno bene bibino mato kongo me okok pa Nzambe, ma olule woko atir, pe ki cako, i ndani me kikopo me mirica ne; kadi bibedo ka can ki mac ki sulfur i anyim malaika maleng, ki i anyim Mwan Atipa: Kadi yugo me cangi bidoko malo pi naka ki naka: kadi pe gibedo ki yweyo camo wang ceng onyo dyewor, gin ma lamo lebbe ki cal ne, ki ngat mo keken ma gamo alama me nyinge. Kany en pwoc me miyo maleng gengo anyim: kany tye gin ma gwoko cik pa Nzambe, ki ayi me Yesu. Revelation 14:9–12.
The Plain
Alur matidi
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
Tyen lok ma aa ki Latin pi nying ‘Milan’ obedo ni tyer i dyer pa piny ma papat. I dyer pa east ki west, i mwaka 313, Constantine ma oa i west onongo mito rwom me kany ki Licinius ma oa i east. Cik no onenyo temo me rwate east ki west, dok cik no ginywako kede i nyom me cing rwom, ka nyare ma gikwanyo kacel ki Constantine, ma nyinge Constantia, onyomo Licinius. Ento calo nyom me cing rwom ma mukwongo i Daniel apar ki acel i kin jo Seleucid pa north ki Ptolemy pa south, nyom no gicako ni bino towo, pien lok me kare macon no otim atir ma waco ni, ‘east obedo east, ki west obedo west, dok pe dong co aryo no gibino rwate.’
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Higa “330” kinywolo ka acel i Daniel abicel acel wok i namba abicel angwen, abicel abiriyo, kacel ki abicel abongwen. Man tye kawo mwaka abicel abiriyo ma aa i 313 nio i 330 i nyororo pa porofeto me Daniel abicel acel, dok pien miti pa porofeto, en nyuto ni kwano me rwate ma obedo yubo cing me nyom i yoo maracel me kongo ki kumeno i 313, en rwate calo paralel ki nyom me rwate me acel i kabedo acel i cura meno.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Lok pa adyeri ki acel i buk Daniel otyeko tye cok me donyo i pwonyne ducu. Yamo mapol me gin ma otime ka tye ka cobo lok pa adyeri man bino dong kelo ducu dokete.” Manuscript Releases, number 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antiocus II Theos, ma orito 261–246 BC, okwanyo dakone me acel Laodice I pi Berenice, nyare Ptolemy II Philadelphus ma oa i Misiri. Nyom man obedo butwero me kuc ma ogiko Lweny me Syria me Ariyo i 252 BC. Ka dong Constantine oloyo Licinius i 324, nyom no otyeko, calo bene nyom me Antiocus ki Bernice otyeko, ka Laodice, dako me acel, opoyo Antiocus ki yat i 246 BC. Nyom ma otito giko me lweny me Syria me ariyo, ki neko me Antiocus, dok lacen Bernice, nyare, ki jo Misiri ma bene obedo kwede, otito cako me lweny me Syria me adek. Nyom me cik me 313 ogiko kare me lubwoc ma kilwongo i tyer me kanisa me Smyrna, dok ocako kare me gonyo ma kilwongo i tyer me kanisa me Pergamos.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Nyom me acaki i caku kwone me Seleucid obedo cal me nyom me cikke i agiki me twero me Seleucid, ka Antiochus Madit omino nyare Cleopatra I bot Ptolemy V Epiphanes. Nyom no otimme i Raphia i mwaka 193 BC, ento cikke no opwod cekcwec, macalo nyom me cikke mukwongo ma obedo kin kabaka me anyim ki kabaka me anyom. Nyom me cikke me alpha ki omega me twero me Seleucid, gitye ka calo nyom me cikke ma kivoro ikom lacen i istoria me porofeto me Daniel apar ki acel, ka Octavian omino nyaminne Octavia Minor bot Mark Antony i mwaka 40 BC. Mark Antony ki Octavian gubedo i lworo me twero ikom kabedo me abicel me cukul ki me abicel me ipiny me Roma ma ocake i mwaka 44 BC ka Julius Caesar gubalo kwone. Cikke me Brundisium guketo i nyim ikom nyom no i mwaka 40 BC, dok mwaka aboro lacen i mwaka 32 BC Mark Antony oculu Octavia i yo me cik, kany dok omiyo lweny me Actium otimme i mwaka 31 BC, ka kun Mark Antony ki Cleopatra, (Cleopatra me agiki tutwal) gubino i agiki.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Karata pa nyom me omega me Ker pa Seleucid ocako Cleopatra mukwongo ma onyuto kit ma Cleopatra me agiki, ma nyoro pa dogola ne otwero cweyo ayom me kubore ki karata pa nyom me alpha me Ker pa Roma i mwaka 40 BC. Nyom pa karata mag cing acel acel adek meno onyuto nyom pa karata me Kacung pa Milan. Kacung pa Milan ociko acakki pa atem me profesi, en nyuto cing me profesi, ociko ka lok odoko ki i Kanisa ma atir ka doko Kanisa ma pe atir, pi meno tye ka rwatte ki apwoyo me adok me abiro ma aa ki i abiro. Ociko nyom pa karata ma giko lweny, nio wang ma kwanyo nyom pa karata meno obedo, ci pi meno ociko acakki pa lweny. I nyom aryo me Roma, kwanyo nyom olwongo rwatte pa ker. Mwaka 313 bene ociko kucok pa camp me Exeter kama lok me cako poro cwari me “Midnight Cry” ocako ka dok omedo wa i dog cel me October 22.
We will continue to consider these truths in the next article.
Wan wabedo ka twogo piny i kom adwogi man i nyuto ma bino.