“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
Wa myero ngeyo pire kene ngo ma yubo Kricitiani, ngo ma obedo adieri, ngo ma obedo yie ma wa okawo, cik me Baibul gin ngo—cik ma omiyo wa ki bot Twero ma loyo weng. The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Pi higa mapol, Future for America otyeko nyutu ni kanisa abic aryo me Revelation, pe keken gitye calo rek pa Isirayeli me kare ma kombedi, ki kare pa apostol nyo i agiki pa piny; ento bene kanisa abic aryo bene gitye calo Isirayeli me kare macon, ki kare pa Moses nyo i pogo Stephen ki kite. Jo ma ocako tic me Adventism pe gipwonya adwogi man, ento gineyo ki gitiyo kwede cik ma tero adwogi man. Yesu nyutu agiki ki i acakki, kede Isirayeli me kare macon tye calo Isirayeli me kare ma kombedi. Kamano, adwogi mo keken ma obedo but i kit me porofec pa Isirayeli me kare ma kombedi, bene ne tye i Isirayeli me kare macon.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Mapat ki historia pa Millerite, neno me cwege pa Kristiani tye ni kanisa abiro onongo gin nyutu kanisa matye i Asiya matin i cawa pa Yohana. Neno me cwege bene gimako ngec ni lok me konyo ma kicwalo bot kanisa keken romo ki neno ni nyutu lok me konyo ma peke pi kanisa mapol i kare ducu pa historia pa Kristiani, kede bene ni lok me konyo acel acel ki ciko acel acel eni obedo pi Kristiani keken. Gimako ngec bene ni kanisa abiro gi nyutu kare abiro pa historia pa kanisa, cako ki i cawa pa lami me Yesu nyo i agiki pa lobo. Neno magi tye mapat ki historia pa Millerite. Gin angwen me ngec ikom kanisa abiro ma kelo neno me cwege ma tye mapat ki William Miller, gibedo ki tye i kit poyo me historicist ikom Bibil. En aye yo me timo man ma malayika pa Lubanga giledo William Miller me yeco.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
Kanisa abiro pa Asiya obedo lok me gonyo pa Kanisa pa Kristo i kit abiro ne weng, i wot ma otur ki yilo weng, i kare me lonyo ki me peko weng, kacel ki cawa pa apostol nyo i agiki pa lobo. Gobo abiro obedo lok me gonyo pa tic ma gitimo twero ki rwodi pa lobo i kom kanisa, ki gwoko pa Lubanga pi jo ne i kare acel keken. Opok abiro obedo lok me gonyo pa kwer abiro ma mapatpat ki ma dit tutwal, ma ki ooro i kom lobo, onyo i lwak me Roma. Acal abiro gin bal abiro me agiki ma ki ooro i kom Roma pa Papa. Ki kwede magi tye gin mukene mapol ma otime, ma gigobo i iye calo yog matino ma pwiri i yog madit, gipongo yog madit pa lok me laloc, nyo gin weng giroko i nyanja pa kare ma pe otum.
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Man, pi an, obedo yoo pa nyutu pa John i buk me Revelation. Dano ma mito ngeyo maber buk man, myero obed ki ngec pire tek pa but mapat-pat me Lok pa Lubanga. Cal kacel ki lok me calo ma kitiyo kwede i nyutu man, pe kiyaro weng iye keken; ento myero kinongo gi i laco mapat-pat, kaci kiyarogi i but mapat-pat me Lok pa Lubanga. Kany obedo rweny ni Lubanga ocano ni wapwonyo gin weng, paka wek wa nongo ngec rweny pa but mo keken. William Miller, Miller's Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Sister White ogamo kacel ki gwoko tam “historicist” ma Miller omako, ento omedo kelo ngec ma piny loyo ikom buk me Revelation loyo gin ma Miller oneno, pien Miller onongo pe ongiyo sanctuary macalo en obedo maber atir. Onongo ongiyo ni sanctuary obedo piny. Sister White onongo ongiyo ni, ka Yesu nyuto lok me poro ma kiketo iye i buk me Revelation, Kristo otimo kamano kacel ki tic ne calo Lajole Madit me polo.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Ka Yohana odwogi oneno Kirisito, en tye ka woto i iye tung mac, ki lor pa pirisiti. Tung mac tye i Kabedo Maler; kamano, man tye i gin matime inyim dwogo i Malo pa En, ento mapwod pe odonyo i Kabedo Maler Maloyo Tutwal i 1844. Miller pe onongo twero ngeyo pire tek pa gin ma tye atir man. Pe bene Tyndale, Luther onyo John Wycliffe, nyo ngat mo keken i joo ma oyubo Lamo i acaki, pe onongo gi twero ngeyo ne. Ada obedo ma tye ka medo wot wot; tye ka lumi maloyo, kadi dok lumi maloyo mapol nyaka ceng ma opong tutwal.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
Cik madit ma Robinson ki Roger Williams gigoyo dwong ki cwiny ma lamal iye, ni adwogi obedo me wot mede anyim, ki ni Kristiani myero obedo gi mwete me kwako luny weng ma aa ki i Lok pa Lubanga ma lamal, con orem i ngec pa lanyutu-gi. Kanisa me Protestant i America, ki ma i Europe bene, ma gityeko ki twero madit i kwako kica pa Reformation, pe ginywako wot mede anyim i yoo me dwoko kit. Ento, ki kare ki kare, dano manok ma rwate gicungo me poyo lok me adwogi manyen ki me nyuto bal ma kigwoko pi kare madit; ento gin mapol, macalo Yahudi i cawa pa Kricito onyo Papisti i cawa pa Luther, gicwako geno calo ma kwaro-gi gene ne ki bedo calo ma gi bedo ne. Konya, dini dok odok i patpat keken; ki bal ki yie ma pe atir, ma onego kiweko woko ka kanisa con mede woto i luny pa Lok pa Lubanga, gigi kigwoko gi ki kigihero. Kamano, kit cwinya ma Reformation ocwalo i dano dok otyeko woko manok manok, nyo onwongo tye mito madwong me dwoko kit i kanisa me Protestant, calo ma nono tye i Kanisa me Roma i cawa pa Luther. Ne tye ki maro lobo acel keken ki otulo me cwinya, ki pako acel keken bot paro pa dano, ki loko pwony pa Lok pa Lubanga ki tam me dano. The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Ka pe ki ngeyo ni “adiera” yaro kacel-kacel i mukato weng, ci rwate pa “ler” manyen mo keken i rwom ma agiki man romo bedo pe twero ngeno. Ka dong dano opako ngeyo yik pa “adiera” ma yaro kacel-kacel, pire kene cako keto geno i yore me mukato, i kit pa dano, kede i tutwal pa dano ma opoto.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Yore me tic ma Miller otiyo kwede obedo alama me yoo ma okobo rek me porofet weng, ma keto lami pi med-ikome pa ada me Bibul ma ocako ki jo Aposto. Ento i alama me yoo ma kiketo calo Miller, wan nongo cako ma mito rwatek i agiki. Jo mapol pe gineno gin matye atir eni, ento bot Satan pe obedo kamano.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Satan ogengo adier ki yweyo ne, kopo ki gonyo ne i polo dok cen. Ka lok me mukato otyeko nongo kabedo ma Reformers ocako neno malube kit me kwano Bibul, Satan otimo calo kit ma pol kare otimo; oketo gin me mape adier. Rwec me mukato pa tic ne me yubo adier woko nyutu ni jo Jesuit calo Ribera ki Louis de Alcazar gicwako kit me tic me meko mape adier, ma gitero pire malube i kom Buk me Apokalip. Kit me tic ma opoto, ma gitye ka lwongo “preterism,” ocake i cawa mia ariyo ki cawa mia adek, ki lawoti madito aryo me kit man ma pe adier. En acel en Eusebius pa Caesarea (260–339), ki Victorinus pa Pettau (onec macego i cawa 304). Jo aryo man me kare me con woko gicwako ki cwiny kit eni, kun ginyutu ni Buk me Apokalip otyeko tim weng i cawa pa Lwak pa Loma, ki jo me mukato macalo lawi-piny ma ngec marac, Nero.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
I cawa me 1800, John Darby (1800–1882) ma oa ki United Kingdom, okelo kit me Setaani mukene, ma ki keto bene i coc ma i piny pa pot-buk pa Bibul ma ki lwongo ni “Scofield Reference Bible,” Bibul ma wa kityeko nyutu con calo “Trojan horse.” “Dispensationalism” obedo rwom me teologi ma opogo lok me con ki kit ma Lubanga orwate kwede dano i kare mapat pat, onyo “dispensations,” ma i kare magi Lubanga oyubo plaani pa en i yore mapat pat. Amito nyutu man kombedi, pien man obedo acel i ikin pwonye me bal ma kikelo i movimenti pa Future for America ki dwon ma oa ki kabedo acel keken ma Darby oyabo kwede lok me Setaani pa en. Lok pa Darby ma ocolo Future for America obiny ki filosofi pa movimenti ma gi lwongo ni “woke” me kare wa kombedi, ma cwal anyim pe-cik acel keken, ma Revoluson pa Faransa omiyo nyutu, kede kwo me rac ma pe kiciko acel keken, ma Sodom ki Gomora omiyo nyutu.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Kombedi, jopwonya pa kite pa Lubanga i Adventisim manyen tye katic ki yore me ywayo adwogi pa Bibul, mapoto ki kit me aryo me yubu lok pa Bibul, ma gi tiyo kwede me pinyowoko kacel ki kwero Bibul ki Tipu pa Poropheti. Gimiyo dano nying calo jo min angeyo maber i leb pa Bibul, onyo jo min angeyo maber i histri pa Bibul. Ka mano, jopwonya pa Adventisim me tin tye loyo wic pa Adventisim me Laodicea, kun gi yubo Lok pa Lubanga mapoto ki ngec pa histri me dano ma opoto onyo ki ngec pa leb me dano ma opoto. Kit me bal manyen man, ma gi kitiyo kwede mapol me kego kwedo ma itye ka kwano kombedi, wabicako waco ikomgi mapol i gin acoya man ka watamo ranyisi me Revolusen pa Faransa. Setan tye ki ngima, ki ngec ni kare ne otye mot. Cik ma me agiki i cik pa Miller, namba apar angwen, kato woko ki paragrafo ma piny.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
Lok ikom Lubanga ma gipwonya i dyere me kwano wa tye kare weng i kom yore me yie pa dul acel. Rom me cano wii ma pe tye ki ngec ki cobo kwede kit man; ento kare weng obino kato i lewic me dul. Wii ma pe kiciko pe bi gudo keken ki neno pa jomukene. Ka an obedo lapwony pa lutino i lok ikom Lubanga, abed mape anyim anongo twero gi ki wii gi. Ka gin man gitye maber, abicweyo gi me kwano Buk pa Lubanga kene gi kene, ki abicwalo gi woko ka gi tye ocom me timo ber i lobo. Ento ka pe gitye ki wii, abiketo iye gi wii pa ngat mukene, abicoyo i wi-gi 'japire tek me dul,' ki abicwalo gi woko calo latic ma kiciko! William Miller, Miller's Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
I cawa ma oromo pi anyim me kare pa Yohana ma ocoyo Buk pa Revelation, kacel ki i cawa me Reformation, Satan onwongo tye ka cwalo yore me porofeti ma pe adier me wunywo kacel ki me balo nyutu me Baibel ma adier. Gin ma kare mo kimiye woko i gin matime con en ni, yore weng magi me Satan gicwene atir ikom buk pa Revelation keken, pe ikom buk moro mukene. Man obedo lok ma jogi keken magi ma gicwalo wunywoc me Satan gicayo iye. Buk pa Revelation dong kare weng en aye ma Satan ocito kwede me lweny. Satan ngeyo ni buk pa Revelation en aye ma myero olweny ikome. Ka waneno adwogi man, dong wanyar bene neno bedo mukene ma pe oneno i wang, ma ocano iye ki adwogi madit mukene.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Kit tic ma pe atir pa Jo Jesuit onongo me gengo ngiyo matir ni Paapa pa Kanisa Katolika Roma obedo Antikristo ma Bibul onwongo onyutu. Jonyub weng pa Protestanti gutyeko ngeyo kede ginyutu gin atir man. Kakana, ka lok me gin mukato ma atir pa jo calo Ribera ki Louis de Alcazar otyeko yaro piny weng i kare mukato, ki i wac kacel ki i coc, lok me gin mukato pa jo calo Ribera ki Louis de Alcazar kityeko tic kwede me yaro kit tic pa Setan me gengo ngiyo matir ikom “Dano me richo.” Waco ma ki coyo i coc onyo ma ki waco i wac ma nyutu nining pa cako yore pa Setan magi, tye atir i tung keken ma gi rwatte iye; ento Setan onongo tye ka temo guno mapol, loyo keken cing me Bibul ma nyutu ni Antikristo obedo Paapa pa Roma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
I Buk me Nino tye ada mapol ma kikud woko ki care ma kicweyo ki yore pe ada magi me yubu lok pa Bibul, magi ma pe tye i kom lok pa ngat ma namba ne aye abicel, abicel, abicel. I kin ada magi, acel ma adwong tutwal en ada ma nyutu ne ka kanisa abiro gityeko ngeyo maber i tyeko yubu gi opong weng. I tung kanisa abiro tye ada ma gicoyo maber kacel ikom tere ma ocako i ceng 11 me dwe me September, 2001, ci obet i kec me cik me Sunday. Satan tye ka temo gwoko le man ocuke piny, ci oyubo yore pa Setani me kud kidi maler me ada mapol ma tye i Buk me Nino, pe keken lok me nyutu ni Papa pa Loma obedo Antikristo.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Pud pe “ngat me lacim” onyutu woko i mwaka 538, dano calo Eusebius ki Victorinus ogamo Buk me Nyutu me temo me cweko nyime pa twero pa Papa i mudho. Anyim i gin mapire tek, Kristo otyeko kica ma omino bot Thyatira kede okwanyo “morning star” me Reformation (Wycliffe), ci Labilo anyim okwanyo ngat aryo ma lamal i gin mapire tek me bedo luywoko kede me medo i tic pa Labilo. Lweny ma omede madongo pi yubo me adieri, ma rwate i malo ka mukene me Buk me Nyutu kiyabo woko (pud pe giko kare me tem), tye ki ler ma oa bot kanisa abiro ma Miller pe onongo oyaro, bende Sister White pe; ento romo peya me nyutu ni kin Miller ki Spirit of Prophecy gicwako kede gigwoko ler manyen, pien ler manyen pe gamo ki ler macon.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
En adier ni wa tye ki atir, kede wa myero mako maber ki teko i kit me cwiny ma pe twero yubu; ento pe wa myero neno ki coc i can manyen mo keken ma Lubanga romo cwaa, ka waco ni, “Adier, pe wa neno ni watye ka mito can mukene mapol loyo atir macon ma wa oywako kombedi, kede ma iye wa otung.” Ka wa tye ka mako kit man, lagony pa Shahidi ma Atir keto i kit wa kwerone, “I pe ingeyo ni in obedo pire marac, ki cwiny-mac, ki dich, ki oneko neno, ki lacore.” Gin ma tye ki riek me jami kede gi pe mito gin mo, gi tye i kit me oneko neno i kom kitgi ma adier i cak Lubanga, kede pe gi ngeyo. Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Tem ma pire tek me lacer manyen en ni ka ogamo ada ma kityeko keto matir, kede ka ogwoko ada mapore.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
"Ka twero pa Lubanga nyuto wa ni ngo ma obedo adiera, adiera man myero obed adiera pi kare weng. Pe myero yeyi paro mo mo keken me mukato, ma ogamo woko ki lare ma Lubanga omiyo. Jo bi oo ki poko me Bibilo ma botgi obedo adiera, ento pe adiera. Adiera pi cawa man, Lubanga omiyo wa calo piny ma geno wa ocungo iye. En keken opwonyowa ngo ma obedo adiera. Acel bi oo, ento acel mukene bene, ki lare manyen ma ogamo woko ki lare ma Lubanga omiyo ki nyutu pa Roho Maleng pa En." Selected Messages, buk 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Satani dong ocako lweny bot Buk me Revelation aa ki kare ma John ocone lok ma tye iyie. Yesu owaco ni:
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 13:16, 17.
Ento obedo maber wang ma botu, pien gineno; kede lwit ma botu, pien giwinyo. Pien adier, an awaco botu ni, lamedi mapol ki jo ma bedo maber gidwaro neno gin ma uneno, ento pe gineno; kede winyo gin ma uwinyo, ento pe giwinyo. Matayo 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Gweth ma orwako neno ki winyo obedo gweth me tye ki ngec pa lok me Nyutu pa Yesu Kiristo. Ka Yohana onongo ocwalo cing pa jo me ‘nino me agiki’ ma neno ki winyo lok, opoto piny me woro malak Gabiriel, ma lakite owaco bot Yohana ni, ‘Pe itim kamano.’
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
An Yohana, aneno gin eni, kede awinyo gi. Ka onongo awinyo kede aneno, abito piny me woro i anyim ti pa malayika ma onyutu an gin eni. Eno owaco bot an ni, “Nen, pe i timo man; pien an obedo latic kwed in, kede owota pa in ma gin janabi, kede gin ma gwoko lok me buk man: woro Lubanga.” Revelation 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriel ki John gin jo ma oyubu, ma myero gilworo Laco me yubu keken. Nabii mapol ki jo maleng, kadi kwede malaika, gi mito me “nen” ki “winyo” lok pa Kwaco me Otum ka ki dwogo cwalo ne i agiki me piny.
“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, “Maber wangeu, pien gineno; ki litu, pien giwinyo. Pien adier, awaco botu ni, janabi mapol ki ngat maleng mapol gi odwaro neno jami ma uneno, ento pe gineno; ki winyo jami ma uwinyo, ento pe giwinyo” [Matayo 13:16, 17]. Maber wange ma oneno jami ma ne gineno i mwaka 1843 ki 1844.
“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.
Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Gin ma jo maber (Yohana) ki laticgi ma kacel kwede (malaika) gimito neno, en obedo opong ma agiki pa Midnight Cry i agiki pa Adventism, ka piny bi bedo oler ki duŋ pa Lubanga. Yabo pa Nyutu pa Yesu Kristo obedo gin ma kelo nyutu ma agiki pa twero i Latter Rain.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Pi rwak ma eni, jo nabi onwongo kweyo kede yeny matek, jo ma onwongo waco poroc pi kica ma obino botu: gin onwongo yeny ngo, onyo kit kare mane Timu pa Kirisito, ma obedo i gine, onwongo nyutu, ka onwongo nyutu con peko pa Kirisito, kede dwong ma bino lubo. Botgi onwongo nyut ni, pe pi gine keken, ento pi wa, gi otimo tic pi jami magi, ma kombedi ki minyutu botu ki gi ma owaco Injili botu, ki Timu Maleng ma ocwalo piny ki bot polo; jami magi ma malaika bedo bero neno iyie. Kono, yik alut pa paro botu, bedu macwiny, kede geno weng i giko pi kica ma bino cwalo botu i nyutu pa Yesu Kirisito. 1 Petro 1:10-13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Jonabi, jo atir ki malaika gi mito bedo i cawa ma, i kare me pongo agiki pa "Midnight Cry", "ngwono"—onyo twero pa Lubanga—kicwalogi piny. "Ngwono" meno, ma obedo twero me yubo pa Lubanga, kicwalo ne bot jo ka "Revelation of Jesus Christ" kikwanyo woko. Setani ngene ni yore me cwalo twero me yubo pa Lubanga bot jo pa En obedo lok ma kikwanyo woko i buk me "Revelation"; omiyo dong obedo tice ma lamal pa en me bobo wic, golo piny, ki loro woko lare ma tye i buk me "Revelation". Lare meno pe obedo mana nyutu pa "ngat me richo" kende, pien lok ma adier meno kityeko ocoyo woko maber ki jo Protestant reformers weng i mwaka mapol matwal.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Onongo atye i Roho i nino pa Rwot, kede awinyo i poto an dwon madit, calo dwon pa oturumpet, waco ni, An Alfa ki Omega, me acel ki me agiki: kede, gin ma in ineni, goyo coc i buk, i cwalo bot kanisa abiro ma tye i Asiya; bot Efeso, bot Simuna, bot Pergamo, bot Tiyatira, bot Sardis, bot Filadelfia, kede bot Laodikea. Ento adwogo me neno dwon ma owaco ki an. Ka adwogo, an oneno tyen me taa abiro ma me zaabu; kede i dyere me tyen me taa abiro, dano acel macalo Wod pa Dano, oyet ki lub ma obito i cing, kede ocungo i iye ki belti me zaabu. Wiye ki lutege oyera calo lich me dwer; oyera calo barafu; kede wangi calo lela me mac; cenggi calo shaba ma kigwoko maber, calo ka giyito i tanuru; kede dwonge calo dwon me pii mapol. En tye ki nyota abiro i tung acucu pa iye; kede ki i tonggi owuo panga ma tek, ma ki makali aryo; kede pala me wiye obedo calo ceng ka tye ki rwom ma dongo. Kane an oneno en, oporo i cinggi calo otho. En ocweyo tung acucu i an, owaco bot an ni, Pe iluor; An me acel ki me agiki: An en ma tye ngima, kadi onongo otho; ento nen, atye ngima pi kare weng, Amina; kede atye ki lakii me Kuzimu ki me tho. Goyo coc gin ma in ineno, ki gin ma tye kombedi, ki gin ma bi time piny angec. Revelation 1:10-19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Ka dong Adventism ogwoko yore me "historicist", gi neno ni kanisa weng ma i Buk me Yab pa Yohana gony aryo ki adek, gibedo dwogo i kanisa ma agiki. Pe ber, i agiki me higa me 1800, Satani dong ocako gengo wang Adventism ki yore ma lamal — ki gwoko ne, ki timo ne — ma en bute ma tek i rwatte megi calo “lagwoko me ada madit me poropesii.” Kata ka yore en onongo kityeko weko ne i Adventism, bene tye jo mukene ma kitedo kwede yore ma lamal. Wa tiyo ki buk, Story of the Seer of Patmos, me nyutu adier ni keto kanisa weng i historia me Laodicea en tic ma tye atir i poropesii. Mag eni gin mucul ma kicwako ki buk eno ma miyo piny lok ma anywako.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Myero waparo ni, macalo gin matime kwede Ephesus, Smyrna ki Pergamos bi dok timo i kanisa ma agiki mapwod pe Kirisito odwogo marom aryo, ci bene lok me gin matime i Thyatira bi bedo ki cal pa en i kare me agiki. Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell onyuṭu atir ni gin ma otime kwed kanisa angwen me acaki odwogo; onyo calo ma owaco ni, ‘obin bedo ki lawi ma romo kwede i dul me agiki.’
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
En otyeko keto temo, ento gin weng onyuutu anyim bot higa 1843 calo cawa ma piny myero mino Lakony ne. Kit pa jo i bino ma acel pa Kristo kombedi odok doki.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell onongo tye ka waco ikom William Miller, ma onongo onyuto ni mwaka 1843 obedo Dwogo me Aryo pa Kristo; Haskell bende onyuto ni kite pa Obino me Acel pa Kristo dok otime i cawa pa jo Miller. Haskell obedo atir, kede Sister White omoko adwogi ni Yohana Batisita onongo ranyiso Miller pire keken.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
Ka Yohana Batisita ogamo bino mukwongo pa Yesu kede oyubo yore pi bino ne, Wiliam Mila ki jo ma odonyo kwede bene gigamo bino mariyo pa Wod Lubanga. Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel bene nyutu ni i kare me histori pa Pergamos (kanisa ma adek ma nyutu yubo me Kristiani ki tic me lubo jami me libo), histori pa Sardis, kanisa ma abic, otim dok.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Obedo cawa acel i kare pa Pergamos, ka Yie pa Kristo paro ni Paganizimu otho; ento atir, yie ma nen calo kigoyo piny, en keken otyeko loyo. Paganizimu ma kityeko batiza, odonyo i kanisa. I cawa pa Sardis lok man odok otimore doki. Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis obedo kanisa me Yubu ma ocweyo ki ogoyo apoya ikom bwola me Setani me kit pa Papa; ento, mapwod pe gin otyeko ticgi, gi ocako dong dwogo bot Romi. Gin oparo, calo kanisa me Pergamos, ni kit pa Papa otho; ento i ada, pe otho, dok tye dong. Haskell bende ciko ni “yik lum ma ki moko-kome ki kare mukato weng” tye ka nyutu bot kanisa ma ocero.
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
"Kole me keca ma kigobo kamako ki kare me con weng oywene i wi kanisa man ma agiki—jo ma odong—." Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Pe an tye ka miyo tam ni Haskell onongo onen ni histori ma tye ka yabo anyim ma gitito kwede kanisa abic aryo, bene otyeko i histori pa Isirayeli macon; ento atir okano ada man ka owaco ni “ler me wang ceng ma ki coko pire kene pa cawa weng ma macon” “gilero” bot “kanisa me agiki.” Isirayeli macon tye iye “ler pa cawa macon.” Ka bene okano matek cik ma mite me ngeyo kit alama pa kanisa abic aryo i histori pa Isirayeli macon, pe atir ni onongo ongeyo maloko piny rwatte ma gitito iye alama meno. An bene atir ni pe onongo onen but madwong loyo me gin matime ma gitito kwede kanisa abic aryo, but ma wa tye ka odonyo bot en.
We will address this truth in our next article.
Wa bi waco ikom gin atir man i coc wa ma anyim.