In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
I iye “bustle”, ma James White oyaro calo yubo pa Millerites ma oko ki 22 October 1844, William Miller oneno nino i 1847, ci lacen i mwaka aryo gicweyo iye piny.
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
Ka William Miller onongo romo neno lacer pa kwena ma adek, gin mapol ma onongo nen bot ne calo obur ki poto bene gubedo giyik. Ento jo ma onongo rwate kwede ginyuto hera madit ki mito madit pi ne, kono oparo ni pe romo weko gi. Cwiny ne nongo doyo bot adwogi, ci noneno jo ma onongo rwate kwede; pe ginywako ne. Onongo romo weko jo ma onongo ocung cing ki cing kwede i yaro bino pa Yesu? Oparo ni con pe gubedo gikwanyo ne i yo ma pe atir.
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
Lubanga oyie ni obed piny i twero pa Latan, i lwak pa tho; ci okano ne i kabur pi gwokone ki ba jo ma kare kacel gikwanyo ne ki ada. Moses otime bal ikare ma onongo obino donyo i Piny ma Kigamone. Kadong, an aneno ni William Miller otime bal ikare ma onongo obino donyo i Kanaan pa polo, kun oweko twero pa cing ne odwoko ki ada. Mogo mapat gimiyo ne odonyo i man; mogo mapat myero gi waco cwiny pi eni. Ento Malaika gi tye kagwoko pore ma wel pa dwal pa Lubanga man, ci obino woko ka giyuko tarumbeta me agiki.
“A Firm Platform
But ma tek
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
An oneno dul pa dano ma gicung matek ki kigwoko maber, gi pe giywako joma bimyero rwenyo yie ma kityeko keto i lwak. Lubanga onenogi, ocwinyore kwede. Kinyutu an dyer adek—lok pa malaika acel, ariyo, ki adek. Malaika ma tye kacel ki an owaco ni, “Peko obed bot en ma obidiyo kidi onyo obigonyo cok pa lok man. Ngec atir pa lok man obedo me kwo tutwal. Lot pa cwinyo obedo i kom kit ma gin tyeko niyweyo.” Dok kinywako an wot ikom lok man, an oneno kit ma dano pa Lubanga giyudo rwomegi ki rac ma loyo; kinywako ne ki can mapol ki lweny ma matek. Lubanga ogobo gi dyer ki dyer, nyaka onwoko gi ocake gi i p abedo ma matek, ma pe ginyalo coyo. An oneno dano acel acel ocake bot p abedo man ki gineno yiko ne. Mapat aryo, kombedi ka cwinye gumar, gi ocake iye. Mukene gi ocako kwayo bal i yiko ne. Gi mito medo maber me timo ne, ci p abedo man bino opong maber, ki dano bito ki cwinye mamaro mapol. Mukene opye ki iye me yinon ne, ci gi owaco ni kiketo ne marac. Ento an oneno ni paka gin weng mapol gicung matek i p abedo man, gi giyero jo ma opye ki iye me wek yeki gi; pien Lubanga en Lalo Madit, ki gubedo ka lwenyo bot En. Gi pwoyo lok pi tic pa Lubanga ma lamal, ma ne ogologi i p abedo ma matek, ci kacel gimalo wanggi bot polo, ki dwon madit gi yabo Lubanga. Man omako cwinye pa dano mogo ma gikwanyo bal ci opye ki p abedo, ci gin, ki cwiny mopiny, dok gi ocake iye.
Miller’s Wonderful Works
Tim ma lamal pa Miller
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
Tic ma lamal pa William Miller omiyo “twolo ma matek” ma en “platfom ma otum, ma pe romo golo.” “Twolo” me “platfom ma pe romo golo,” kacel ki goyo kum ma bino anyim ikom “platfom” ki “twolo” ma kikelo iye icel ka William Miller otho i 1849, kityeko nyutu i merone.
William Miller is the symbol of the foundations of Adventism.
William Miller en cal pa twol pa Adventism.
He is also the symbol of Millerite history from 1798 unto 1863.
En bende obedo nyutu pa lok me gin matime pa Millerite ki 1798 dok i 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
En bene obedo alama me histori pa jo Millerite ki mwaka 1798 i mwaka 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
En bene obedo lamal pa lok me con pa malaika adek, caki ki 1798 dok bot Cik pa Sande.
He is represented by the forty-six years from 1798 unto 1844.
Cal pa en obedo higa 46 ma aa ki 1798 nyaka 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Namba "220" obedo cal ma nyuto en i kube pa 2,520 ki 2,300.
He is represented by the “seven times”—the 2,520.
"Kare abiro" - 2,520 - tito pi iye.
He is represented by the 2,300.
En tye ka nyutu ki 2,300.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Neno i nino aryo pa Miller obedo kit calo ki neno i nino aryo pa Nebuchadnezzar i Chapta aryo ki Chapta angwen pa Daniel.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Kare me 1798 ocako ki Nebuchadnezzar, ci otyeko i mwaka 1863 ki Belshazzar.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Kare ma ki 1798 i bot cik pa Sande cako ki Nebuchadnezzar ci tyeko ki Belshazzar.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Calo alama pa kit ma otime con pa Millerites, en aye alama pa faundesen, ma nyutu adieri ma orwenyo i kin nongo me Alfa pa 2,520 ki nongo me Omega pa 2,300. Ka yaro lok ikom nino pa William Miller, James White onyutu ni “lakil” obedo yore me kwano Baibul ma Miller otiyo kwede. Yore me kwano eni en “Lakil pa Daudi” ma gicayo iye i wi-kub pa Miller, pien onyutu lok me poro pa 2,300 mwaka ma ogiko kane Yesaya 22:22 otyeko keto atir i 22 October, 1844.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
Gin matir ma ocako yabu ki mwaka 2023 anyim, gin aye gin matir ma dong kityeko nyutu i Habakkuk's Tables 95 presentations, ci kombedi gicako tero gi i kit manyen me "Truth".
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
Kwac pa dwon i karapiny i July 2023 onyutu ni myero otim cwec ki ywaya pi jo ma myero gidwogo i cwiny pi waco ma kicwalo i July 18, 2020. Jo ma myero gitye i tung me nyako ma tye ki ngec myero gidwogo i cwiny kakare kwede lamo me Daniel 9, ma en lamo pa jo ma i Leviticus 26 ma giye ni gikwanyo.
When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Ka Miller owaco ni, "Kun onongo abedo kamano ka aloro ki aturo pi gol madit pa an ki bedo me dwogo wii, ci apar Lubanga, ci akwayo ki cwiny madit ni obicwalo an kony. Ka lacen lawot oyabe, ci dano acel odonyo i odi, ka jo weng oweko iye; ci en, kawot otyen me yeko bur i lwete, oyab dirija, ci ocako yeko bur ki gin ma pe tiyo ki i odi."
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
Olango ma oyabe en obedo cwinya pa Miller ka o “timo lam tutwal” pi “kony.” Yesu macalo Lami ma ada bot Laodikea tye ka goyo i cwinye, tye ka yubu me donyo. Ka olango oyabe, tice me golo woko ocako. Ka olango oyabe, “dirisa” bene oyabe, kede “dirisa” gin dirisa me polo.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Yohana neno dirica i polo oyabo i gonyo apar abicel pa Buk me Nino, ka Laa Rwot omiyo lwak pa aremo matut pa En ocungo, ci dok i lacen ki ka dako me nyomo otyeko opango kede. Lwak meno, obedo lwak pa Ezekieli ma ocungo i dwoko lok pa yamo me nyandwat ma pire tek. Lwak meno obedo Kanisa ma ogamo, ma kidoko ki Kanisa ma tye i lweny, obed Kanisa ma ogamo, ka ruc pa ngano ki magugu otyeko otime. Ruc meno bene kityeko nyutu calo doko ki kit pa Laodikea dok obedo kit pa Filadelfia. Miller oyabo cwinyne ki oweko Lami adwogi ma adwong odon i iye, en keken oruco ngano ki magugu, ci omiyo lwak pa aremo matut pa En ocako kwo.
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
I 31 December, 2023, Dano me Burash me Kop odonyo i rwom ka jo oceto woko, ocako tic me kwanyo kop me bal, kun tye ka keto ada ma macon pa Tebul pa Habakkuk i kit manyen me ada.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
Lakony pe obino me kwanyo woko gin ma paatriak ki profet owaco; pien En keken owaco kun jo magi. Gin adier weng me Lok pa Lubanga obino ki Iye. Ento kidi ma bera mape ki pimo magi giketo gi i kabedo me bal; lergi ma ber gicwako ne me timo latic bot bal. Lubanga odwaro gikwanyo woko ki kabedo pa bal, ka diket gi dok i kit pa adier. Tic man, lwet pa Lubanga kende romo tyeko. Kun onongo otyeko kub ki bal, adier onongo tye timo latic me tic pa lami-raal pa Lubanga ki pa dano. Kristo obino me keto ne kany ma biro gudo Lubanga, kede me timo rwede pa dano. The Desire of Ages, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
Acel ki gin adier me acaki ma kipwonyo i 2024 en yaro ikom walo cwiny me 18 July 2020. I rek ki rek, gineno ni walo cwiny me acaki i rek weng me yub giketo 18 July 2020 calo alama me yo ma pire tek i lok me alama me dako ma pur apar. Lok me walo cwiny obedo “lageng” me yabo adiera me kabedo maler; ento i walo cwiny madit me 1844, kabedo maler en “lageng” ma oyabo walo cwiny.
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
Dichwo ma ogamo ogeng me tur, ma En bene obedo Leona pa dul pa Yuda, ocako yweyo bul pa lok me "Midnight Cry" i mwaka 2023. Wan dong otyeko nongo kabedo ma i nino pa Miller, ma En tye ka keto sanduku madit i wie me tebul, ka cwalo iye adwogi ma myero gubedo luro ki rweny ma maloyo ceng tyen apar. Acel i bot juwel jene obedo nyutu pa ngo ma En obedo i coc me porofeti.
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
Ka lok me porofeti kiyabo woko, En obedo Simba pa kaka me Yuda, ma okwako ada ma con ki oketo gi i yubu manyen me tung adek pa 'ada'. Kristo, macalo Alfa ki Omega, acel ki agiki, omiyo yubu eno rwate kacel. Macalo Lok pa Lubanga, en oyubo maber gin weng me Lok pa En. Macalo Palmoni, en oyubo maber kom weng pa matematika.
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
Ka Peturo tye i Caesarea Philippi, i cawa adek, en nyutu pire keken ni en Palmoni, kede keto dwong ikom "fractal me poropheti". Acel ki gin ma agiki ma Kristo onyutu pire keken calo Rwot me poropheti, obedo keto dwong ikom fractal me poropheti, ma ki nyutu ki kom Peturo i Matayo 16:18, ma obedo cal pa 1.618, ma i piny me nature gicwaco nying "golden ratio", ento Palmoni ocwaco nying "fractal me poropheti".
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
Wa cako keken nongo fraktal me lajwok ma obedo i iye cabit maleng me namba 27 ceto i 34. Mapwod pe wa dok cen kanyo ka wa ceto bot kitap Joel, myero kimedo ayot me fraktal me lajwok i tam wa pi gungu pa Miller.
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
Kare ki kubo ma Miller okwaco jo ni, “bin i neno,” kede Kirisito, macalo ngat ma yweyo turu, okwaco Miller ni, “bin i neno,” obedo 1798 paka i cik me Sunday, ento iye tye ki “fractal” i gin man weng ki kare me 1798 paka i 1863. Tye ki “fractal” mukene ki 9/11 paka i cik me Sunday, kede mukene ki 2023 paka i cik me Sunday.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Ka Miller ogamo wange i rwom me tic, en onongo nyutu lok pa kare me 1849, kare ma Rwot onongo tye ka temo me tyeko tic, ento pe oromo. Ocako kwo dok i 2023, pien en obedo Elija ma ogweyo i yoo ki Mose. Otho i 1849, ci dok otho i ceng 18 me July 2020.
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
Ndoto pa en gimiyo iye i mwaka 1847, ci Rwot oyaro lwet pa Iye kace aryo kede ocwalo cal pa 1850. Ka Rwot oyaro lwet pa Iye kace aryo i gin ma otimore ikom 144,000, Miller ochier ki tho.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Acaki me lweyo pa Isirayel kacel ki Yuda kityeko yubo ne i Yesaya.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Lok pa lanabi omii i 742 BC; ci higa 19 anyim, i 723 BC, Israyel kityabo ki jo Asuri; ci higa 46 anyim, Yuda kityabo ki Babilon. Namba adek magi nyutu kare me higa 19, kede higa 46 ma bino anyim. Ka lok pa lanabi aryo magi ogiko i 1798 ki i 1844, i rwom, kare me higa 19 ma ocake ki 742 BC nyaka 723 BC ne obedo higa 19 me Alfa, ma ne nyutu higa 19 me Omega, ka cako ki 1844 nyaka 1863.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller otho i higa 5 i iye “omega” me higa 19, ki i higa 7 anyim coc pa Hiram Edson ikom “seven times” kicwalo piny. I higa 7 anyim, “seven times” kikwero woko. 1856 onongo myero obedo “sealing” ma onongo obedo i anyim pa “Sunday law” me 1863, ento onongo pe obedo.
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
Malaika me adek obino i 1844, 1888 ki i 9/11. Sista White onongo onyutu ni ka ot madit me New York City ogudo piny, lok adek me acaki i Buk me Revelation pot buk apar aboro gibipore.
Revelation 18
Please provide the exact English text of Revelation 18 (and specify the version) so I can translate it accurately into Leb Lango.
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Cik acel—Bang gin magi, aneno malaika moro mukene o aa ki polo, ki teko madwong; ci piny obedo ler ki kit ma maleng pa en.
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
En ogoyo dwon ma tek loyo, kowaco ni, “Babilon madongo oboro, oboro; kacel obedo kabedo pa jogi marac, ki kabedo pa cwinya marac weng, ki okwene pa winyo weng ma pe maleng ki ma pe gimaro.”
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Verse adek—Jogi weng i piny gimato waini me cwiny marac me nyono pa, rwote pa piny bene gintimo nyono kwede, kede jocato pa piny gidoko lagoro ki med pa gin ma ber pa iye.
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
Malaika madwong me acel obino i piny ki ngec i lwete ne, ki kicweyo cik bot Yohana ni omed wot okawo buk matino ocam ne. Malaika me acel man timo tic acel keken calo malaika me Nyutu apar aboro ma omiyo lobo lumeny ki madwong ne. Man obedo pien malaika me acel en Alfa, ki malaika me adek en Omega, ki cako pol kare nyutu agiki.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
Yesu ocwalo lacar ma tek me obino i lobo ka ociko jo ma tye i lobo, wek gicere pi dwogo neno pa En ma aryo. Ka lacar oceto ki i wang Yesu i polo, ler ma tutwal ki kit ma maler ocako anyim pire. Ki waco an ni tic ma okwako en obedo me miyo lobo ler ki kitene, kede me ciko dano pi koko pa Lubanga ma tye ka bino. Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Malaika ma acel obedo lok acel me Revelation apar aboro.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Bang gin man, aneno malaika mukene obino woko ki polo, otye ki twero madwong’; ki piny obed ler ki dwong’ne.
The second angel is verse two of Revelation eighteen.
Malayika ma aryo en verse aryo me Revelation apar aboro.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Oyabo ki dwon ma rwom matek, waco ni, “Babilon ma madit opoto, opoto; ci obedo kabedo pa jogi marac, ci kwac pa cwin marac weng, ki ot me mako pa layeny weng ma pe maleng ki ma pe mit.”
The third angel is verse three of Revelation eighteen.
Malaika me adek en aya me adek i pot buk 18 me Buk me Ngec ma Yohana oneno.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Jo me lobo weng gi onyo divai me kwer pa tim me lico pa iye, rwodi pa lobo bende gi otimo lico ma pe kacik kede iye, kede lutic me cato pa lobo gi obedo lonyo mapol ki pore pa gin ma nywinywi pa iye.
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
Rwodi weng timo zina ki malaya i kare me cik me Sande, calo ma ki nyutu i vasi adek. Lok pa malaika aryo ni Babulon obolo woko, en aye vasi aryo. Tic pa malaika acel obedo me cobo piny ki lagwok pa en, en aye vasi acel. Vasi acel obedo 9/11. Vasi aryo obedo kit me golo i woko ma odonyo mede i tung dano weng cake ki 9/11, kadi vasi adek obedo cik me Sande. Pi man, 9/11 obedo lok pa malaika adek, kacel ki cik me Sande bene. 9/11 obedo ciko ni cik me Sande tye tuki me obino, calo ma ki nyutu i vasi acel, aryo, ki adek, kadi dwon mapat pa vasi angwen obedo cik me Sande. Dwon ma acel i Revelation apar aboro obedo ciko ni cik me Sande tye tuki me obino, ci ciko en dok obedo gin ma tye ada i kare me cik me Sande.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
9/11 oko bot cik me Sunday kimiyo kit calo kare me “alpha” “come and see” i kwena me Miller, oko bot “omega” “come and see”. I kin 9/11 ki cik me Sunday, kidi ma ber giketo gi i tebul me Miller i tung me odi, gigogo ki gicaro gi i piny, ci dong dano ma tye ki lonyo me piny odoko gi odoco. Malaika ma o aa piny i mwaka 1840 ki buk matidi, en obedo malaika mambere, “alpha”, ma onongo nyuto malaika ma o aa piny i 9/11. Malaika eno gityeko nyutu ne i chapta apar, ka gi waco bot John ni buk obedo swiiti, ento dong obedo bita.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Yohana ne tye ka nyutu yo me malaika ma mukwongo ma gi Millerites gityeko nyutu, ki bene en ne tye ka nyutu yo me jo 144,000. Ma mukwongo, en ne nyutu cawa me agiki, macalo kit ma nabii kare ducu gitye timo. Pik ma eni, ne gityeko owaco con ni buk bino bedo mit, ci lacen bino bedo macur. Millerites pe gine ngeyo con eni, ento jo 144,000 myero gine ngeyo eni.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Miller, calo laloc pa malaika acel, obedo simbolo me mukwongo pa ngat ma ocamo buk matino. Calo miler, myero oyiko witi ki pumba, dong oyubu nyim me witi obed unga, dok oyubo makati ma myero ocami. Opoko makati ne kun oketo iye i tung ot ne, kede okwayo dano weng ma bemito, “bi i nen.” Ento calo simbolo pa en ma ogolo buk ki i lwete pa malaika, Miller, calo Yohana, tye ka keto lok bot cawa me agiki pa malaika adek, loyo cawa me acaki pa malaika acel. I ker ne ocako ki waco wa ni otyeko okwako lok ne ki i lwete ma pe nene. Malaika me mukwongo i Yabo pa Yohana, kapita apar, tye ki buk matino i lwete; ento malaika me Yabo pa Yohana, kapita apar aboro, ma obedo omega bot alpha me 1840, pe kityeko nyutu buk i lwete ne, kacel en aye buk ma Miller okwako - buk ma aa ki i lwete ma pe nene. “Bi i nen” pa Miller obedo 9/11, kede “bi i nen” pa ngat me buras me piny obedo Cik me Sunday.
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
I tung pa “bi neno” pa Alfa ki pa Omega, itye ki kwena pa malaika me aryo, pien Alfa obedo 9/11, ma obedo ves acel pa chapta apar aboro, ki ves aryo en malaika me aryo ma otyeko i ves adek, ma en Cik me Sande ki “bi neno” me Omega. I mino pa Miller, malaika me aryo ki bolo piny pa Babulon kityeko tito cal kwede odii abiro me tic ki lok “ywayo”, ento lok ma opong weng nyutu ni bal tye ka loyo atir.
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
Malaika me acel ki malaika me adek gubino piny kede lok ma myero ki kawo ki camo i ceng 11 me dwe Agasti 1840 ki i 9/11, ki keken-gi. Ceng aryo magi rwate kwede vesi acel me chapta apar abicel me Revelation.
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
Gin ada me yub kiceto i coc i dwe me May me higni 1842, ki pioneer chart me 1843 ma obedo Alpha pa tabul aryo pa Habakkuk. I higni 2012, tabul pa Habakkuk kiceto i coc, ma kakare ki dwe me May me 1842.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
Jo Millerite otyeko yudo cwiny piny me acel i April 19, 1844, ma onongo obedo ranyisi pa July 18, 2020. I kare man malaika aryo obino, kacel obino ne obedo rwom kwede Labi me Loro 18:2. Cwiny piny man otyeko nyutu agiki pa malaika acel. Kany ni malaika aryo obino, cawa me turo i lok me ger pa dako ma pe ogwate ocake. Kit ma otime ki malaika acel myero obedo rwom kwede kit ma otime ki malaika aryo, ka wa tero man i kit man, obino pa malaika aryo ocake rwom kwede obino pa malaika acel i 1840 ki 9/11.
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
Kare me kuro obino i 9/11, ma kiyaro ne ki Aparil 19, 1844. I 9/11 yamo angwen pa Islam kikweyo woko, ento dok gicono gi. Yamo angwen meno ma i Yohana gin yamo ma tek pa Isaia, kacel ki yamo me tung arii pa porofeci; ci lacar ma keto lakit ono malo ki tung arii. Ka oono malo, okwaco, “Mako, mako, mako, mako” pi kare angwen, ki lok pa Sister White. Kare me kuro ma cako ki bino pa lacar me aryo, kiyaro ne calo yamo angwen ma gicono gi nyaka 144,000 gityeko oketo lakit botgi.
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
Ka cwiny opore ma acel otime, Samuel Snow onongo ocobo kacel kwena me Midnight Cry, kun kicoyo ne calo dwon i lamwo i dwe me July 2023.
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
I Exeter camp meeting, yiko pa nyako maleng, ma pire kede temo me yep, otyeko yweyo kacel ki puroo jo Millerite, lube ki tic pa Lakwena me Kica. Exeter camp meeting oyaro keto alama; pien kuno tic oter anyim calo peya madwong ma luro, onyo calo dul me lweny ma tek, nyaka Malaika ma adek ochopo i nino 22 me October, 1844. Lagonyo pa lok me kare mukato en aye yiko.
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
Malaika me ariyo timo tic me yero ki weko i woko ka obino, calo kit ma otimo i poto cwinya me acel, ki otum ki rucu me October 22. I tung pa rucu ariyo, ngec pa malaika me ariyo owaco. Malaika me ariyo obedo rucu ma mede mede nyaka i temo ma agiki pa mafuta. Temo ma agiki pa mafuta kelo i temo me litmas pa malaika me adek. Temo me litmas man obedo musalaba pi Yesu, ki Paca me Gethsemane, ma nyutu ni “paca me dii me mafuta,” oywate temo me litmas pa musalaba, ki temo pa mafuta pa nyeko ma pe ocako ki laki oywate gabo od me 1844.
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
Tem ma agiki, ma i cogo obedo bura, obedo tem ma apar pi Israeli ma i kare me con. Kigiyiko gi ni githo i cerek. Kadi obedo Kadesh, Gethsemane onyo Exeter; tem ma agiki ma i anyim bura, ka tung aryo kigiywayo, nyutu tem ma agiki ma obedo oko 2023, ma obedo i anyim bura ma i bur ma ocengo pi Yubu pa Sande. Tem ma agiki eni obedo gonyo. Tem ma agiki onyo tem me agiki nyutu ni tye tem ma acel.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
I mwaka 2023, cawa me kuro otyeko kun Lejone pa dul me Yuda oyabo kit me neno ma onwongo myero okuro, ki kwanyo lwetne. Eka ocako tic pa Samuel Snow.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Ka wa keto kare pa malaika ma acel ki pa malaika ma aryo i rek ki-lube, gin nyutu ni malaika ceno ki lok ma temo jo pa Lubanga ki dwoko ma gi dwoko i cik ma waco ni gigol lok ki gicam. Lok me yang’ol dong kiketo i wang joo paka lok me yang’ol obale. Eka malaika ma adek obino. Kare pa malaika ma adek obedo mwaka 19, ma obedo mwaka 19 me Omega ki 742 BC dok i 723 BC.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
Kare me 1844 nyo 1863, ki kare me 742 BC nyo 723 BC, tye ka rwate ki keken; kede bene tye ka rwate ki kare me malaika ma acel ki ma aryo. Rek angwen magi me gin matime me porofeti rwate kwede kare ma cako ki 9/11 nyo Cik pa Sunday. Rek abic magi gibedo gin matime pa Alfa pa Miller, "Bin i nen," ki pa Omega pa Kiristo, "Bin i nen."
Four times Seven
Abic aryo bor angwen
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
Ka Levitiko 26 kityeko ngeyo maber, en nyutu "kare abicel aryo" kare angwen, kede ni "kare abicel aryo" obedo lamal pa Miller ki kwena pa en. I 1842, ngeyo pa Miller pi "kare abicel aryo" kiketo i cal me 1843 ma Sister White owaco ni, "kigoyo tung ki lwete pa Rwot," kede "pe myero ki loko ne." I nyim hiny abicel aryo Miller otho i 1849, kede i nyim hiny abicel aryo kwena pa "kare abicel aryo" kiketo i coc ki Hiram Edson, kede i nyim hiny abicel aryo kijuko ne.
In 1842 the first table of Habakkuk was published.
I mwaka 1842, tabelo me Habakkuk me acel ne kicwalo.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
I mwaka 1849, Lakwena me Alfa pa ‘cawa abic aryo’ ma i wi caat me 1843 o tho.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
I mwaka 1856, giweyo Lakwena me Omega me "cawa abicel aryo" ma tye i cal me 1850.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
I mwaka 1863, tebul aryo pa Habakuku kigiweyo woko, ci cal pa 1863 kicwalo i wang lwak.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Nyutu me Lubanga ma kityeko yaro i acaki, ki nyutu me dano ma kityeko yaro i agiki. I tung, lako lok aryo kityeko nyutu, pien lok mariyo kar weng tye ki dogo aryo.
First angel
Malaika mokwongo
In 1842 the first table of Habakkuk was published.
I mwaka 1842, tabelo me Habakkuk me acel ne kicwalo.
Second angel
Malaika me aryo
In 1849 the old messenger of the 1843 chart dies.
I mwaka 1849 lakwena ladit pa cal me 1843 otho.
In 1856 the new messenger of the 1850 chart is ignored.
I mwaka 1856, lakwena manyen me cal me 1850 pe giyaro ne.
Third angel
Malaika me adek
In 1863 the message is rejected and the 1863 chart was published.
I mwaka 1863, giweyo ngec, ki gigolo piny chart me 1863.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
Kare me higa 21 ma nyutu lamal angwen me “seven times”, ma kigabo gi i rwom maleng me higa 7 keken ki keken. Ngec me Alfa kityeko miyo piny (1842), lami ngec me Alfa o tho (1849), lami ngec me Omega kityeko weko woko pe ki winyo (1856), kacel ki ngec me Omega kityeko kweyo woko (1863), ma nyutu 2012; July 18, 2020; 2023; kacel ki cik me Sunday ma bino pe cok. Tho pa Miller i 1849 rwate ki July 18, 2020. Lami ngec kacel ki ngec kityeko cako odok ki tho i 2023. Ngec me Omega kombedi tye ka gibuko woko, ci pi coni bino cik me Sunday, calo ma otime i 1863.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
I wot pa Millerite, kwena kiketo iye maber, ci ngat ma kelo kwena otho. I wot ma rwate kwede, kwena kiketo iye maber, ci kwena otho. Kwena odwogo i kwo i 1856 ki i 2023. Cuki i yie obedo nying me 1863, ki loyo obedo nying me kare ma rwate kwede i cik me Sunday. Puru anyim cuki i yie ki loyo me 1863 kede me cik me Sunday, golo lika pa light me omega pa capstone pa "seven times" me 1856 kitye kitero anyim, calo kit ma kitye kacako ki 2023.
We will continue in the next article.
Wa bi medo i coc ma anyim.
William Miller: 1782–1849
William Miller: 1782-1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: "mito" ki "kop me lweny" - "lagwok ma wic-tek", "lagwok ma oketo wic piny", onyo "lalweny ma wic-tek."
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Miller: dano ma tye ka tiyo ki masini me nino; pam, masini ma nino nyim wek obed lyen.
Strong-willed warrior
Lalweny ma cwinya tek
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
Latic me lobo ma atir, ma cwiny atir, ma ki miyo cwinyne pe gen i twero pa Lubanga ma tye i Bibul, ento ma ki cwiny matir o mito ngeyo ada, en ne obedo dano ma Lubanga oyero pire keken me cako nyutu pi lwongo dwogo pa Kiristo marom aryo. Macalo jo yubu kit mapol, William Miller i cawa me con olwenyo ki kwor, kadong ameeno oyaro tam madito me teko ki kwallo keni. Jo i dul ma iye ocako, gi tye ki cwiny me timo keni keken, ki mito twero, ki romo kwegi, kede mito lobo mamegi macok coki—jami ma bene ne nen maber i kit agiki mamegi. Ladit mamegi ne obedo kapiten i dul lutik pa lweny pa Revolusen, kede ki golo jami ma oweko i lweny ki peko me kare ma macer meno, gin ma kelo bedo kwor i cawa me con pa Miller.
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
Obedo ki teko me kom maber, ki ka obedo lutino bene, onongo onyuuto ni tye ki teko me paro ma loyo ma piny. Ka obedo madongo, man dong oneno maber. Wii ne onongo tye macek, odoko maber, ki onongo tye ki kec maber me ngec. Pe onongo obedo ki lagam me yub i koleji; ento hero me nongo ngec, kacel ki kit me paro ma ki kuro ki yik mapek, omiyo obedo dano ma tye ki ngwec me yero maber ki neno ma bor matwal. Obedo ki kit pa tim maber ma pe itwero yeki, ki nyinge maber ma jo mapol ne coye; onongo gicako geno ne mapol pi matiangi i cwiny, gwoko jami ki ceken, ki kica. Ki pire tek ki keto cwiny i tic, i kare macer oywako jami ma rom pi kwo; ento kit mere me kwano onongo ogwoko piny. Onongo otime tic i kabedo mapol me cik pa piny ki me lweny ki nying maber, ki yo me donyo i lonyo ki yele oneno calo oyabe maber bot ne.
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
Ngec pa Lubanga pe ki nongo labongo tek pa wii, pe ki kwayo pi ngec mamer, pi i twero yweyo puk ki i koko ma lamal me atir, pien dano ki Lubar Satan gi tyeko giloko pwony me atir ki puk. Lubar Satan, ki lutegi pa dano, gi tye ka temo medo puk me bal i buruu me atir. Myero wa yeny maber duk ma okano, ka wa penyi ngec mamer ki Polo, pi yweyo jami ma dano ocoko ki cik pa Lubanga. Tipu Maleng biconyo ngat ma tye ka yeny gin atir madit kede ma wel, ma rwate ki kite me cwaro woko. Aconye bot weng ni kwano madeke i Makwalo me Lok pa Lubanga pe rwate. Myero wa yeny; mano nyutu ni myero watim gin weng ma Lok pa Lubanga ociko. Macalo ka latic me yeny gol oyeny piny ki rwatte me nongo rop me gol, kamano ite myero iyeny Lok pa Lubanga me nongo duk ma okano, ma Lubar Satan otemo tutwal me cano i wang dano. Rwot owaco ni, ‘Ka ngat mo mito timo dwaro pa En, obino ngeyo lok me pwony.’ Yohana 7:17, Revised Version.
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
Lok pa Lubanga obedo adieri ki ler; en myero obed lero pi tyen in, me weko i wot maber i yo, nyo i bur pa gweng pa Lubanga. Pi man keken Setan otyeko temo ki dwong me gengo yo ma kigero pi jogi ma Rwot ogwoko gi, wek gi wot iye. Pe myero icwal paro mamegi i Baibul, ka i miyo tam mamegi obed tung ma iye adieri myero opoto. Myero i wil paro mamegi i bur me yenyo; ki cwiny ma opiny, ma ocubu; kede keni mamegi ocobo i Kiriisto; ki kwayo ma cwiny, myero i yen ngec ki i Lubanga. Myero icwiny ni myero ingene dwaro pa Lubanga ma oyaro, pien obedo ikom maber pa i kene, ma pa kare matwal. Baibul obedo buk me lapwonyo ma ki twero kwede ingene yo me kwo pa kare matwal. Myero idwaro loyo gin weng, me ingene dwaro ki yo pa Rwot. Pe imyero iyenyo ki cwalo wii me nongo lok me Baibul ma itwero yilo me coye me tyek tam mamegi; pien lok pa Lubanga owaco ni man obedo yiko lok me Baibul pi giko mamegi keken. Myero i weko woko iye in gin weng me ywayo ki paro marac, ki ibin ki cwiny me kwayo i yenyo lok pa Lubanga. Review and Herald, September 11, 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
William Miller onywolo i Pittsfield, Massachusetts. Kwan pa kene ma lamal onongo obedo keken dwe apar aboro, ento ki kit me kwano ma maber, otyeko kwano pa pire kene. Pe ki kare ma opoto, ocako cono; ocoyo coc me nyutu, ci otongo buk me keto gin matime kare ki kare. Kwano pa kene oketo iye bot ngat me cono ma pe geno, ma gikonye i yo pa deism. I agiki pa cawa pa kene me apar aryo, otyeko bedo Justice of the Peace, ci obedo i Lweny me 1812. Gin mapol ma oneno ikare me lweny man gigoyo cwinyne dwogo bot Rubanga ma piri pa piri. Pud i 1816 dong oyub woko, ci ocako pwony me Bibul maber tutwal. Ocono ni, 'Makwalo Maleng ... obedo meraga, ci i Yesu, anongo lawi.'
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
I mwaka 1818, i kwano pa lok me lanen, oyubo ni Yesu binodwogo i tung me 1843. Inyim yie ma matek ki woyo pa Lubanga me timo kamano, i mwaka 1831 ocako yabo jami me kwano pa iye bot lwak i kabedo matino. Inyim bedo oyube ki J. V. Himes, luyubi me coc ma bieny, i mwaka 1839, yo oyabe me pako bot dul madwong i poto madwong. Ka jo mapol kigenye, pako pa iye, kacel ki pa jo mukene ma ogamo Kwena me Advent, opongo woko kelo mwonya madwong, ki jo nyo macalo 100,000 ma ogamo yie i bino cok cok pa Kristo. Ellen Harmon owinyo iye i Portland, Maine, i dwe me March me 1840, kare onongo tye ki higni apar aryo. Ocoyo ni, “Mr. Miller onongo oyaro lok me lanen ki atir ma tet ma oketo yie matek i cwinyo jo ma onongo owinyo iye. Odongo ikom kare me lanen, kede okelo ranyisi mapol me cweyo kabedo pa iye ma cing. Ci waco pa iye ma goro ki ma teko, kacel ki ciko bot jo ma pe gi ocoke, omako dul mapol calo gityeko kanygi.” Life Sketches, 20.