In the last article we referenced the following words of Jesus.
I coc ma okato woko, wan wanyuto lok pa Yesu ma bino anyim.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Beduru bot lanabi ma pe atir; gin bino botwu ki lacer me dyang, ento i cwinygi gin olwol ma coyo matek. Ibino ngeyo gi ki cirogi. Jo kwano ciro me muzabibu ki ikom olwedo, onyo ciro me opok ki ikom otum? Keken yot maber oyabo ciro maber; ento yot marac oyabo ciro marac. Yot maber pe twero yabo ciro marac, kede yot marac pe twero yabo ciro maber. Yot keken ma pe yabo ciro maber, kiguro piny, ka kicweyo i mac. Keken, ki cirogi ibino ngeyo gi. Pe ngat keken ma waco bot an ni, Rwot, Rwot, bi donyo i lwak me polo; ento ngat ma timo dwaro pa Won an ma obedo i polo. Jo mapol biwaco bot an i cawa en ni, Rwot, Rwot, pe wan waco lok pa lanabi i nyinggi? Kede i nyinggi wagolo woko lapiir? Kede i nyinggi watimo tic mapol me rweny? Enoni abi waco botgi baya ni, Pe onongo angeyo wun; wut i yaa ki i an, wun ma utimo richo. Pien mano, ngat mo keken ma winyo lok man ma aye owaco, ka timo gi, abicoyo ki ngat ma ngene, ma oketo ot pa iye i kal. Kot oboto, pi ma opong obino, yamo oduwo, ci oyayo i ot en; ento pe obuto, pien rwome ne onongo i kal. Ento ngat keken ma winyo lok man ma aye owaco, ka pe timo gi, obicoyo calo ngat ma pe ngene, ma oketo ot pa iye i bungu. Kot oboto, pi ma opong obino, yamo oduwo, ci oyayo i ot en; obuto, ka buto ne madit. Matayo 7:15-27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Lweny me woko me mwaka 1863 omako cing me acaki me Adventism me Nino abicel ma Laodikea keto twol mape atir iyie sandi. Sandi nyutu cik me Setan me pluralizimu, pe calo Kidi me atir ma pire tek. Atir ma pire tek kijweko iyie lwak aryo, kede gin atir ma kinyuto i cal aryo maleng me Habakkuk, ma Adventism, ki kadi-kadi, oyweyo ne, gin o aa ki i Baibul, kede Roho me Porofesi otyeko yiko gi. Gin atir magi tye ma pire tek.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
Lami tye ka temo cweyo paro pa laco wa ki dako wa woko ki tic me yubu jo me ocung i cawa mag agiki eni. Lok pa bwoli pa iye kityeko yubu pi kelo paro woko ki peko kacel ki tici me kare eni. Gi cimo rwom manok keken i lacer ma Kristo obino ki i polo kelo pi miyo Jon pi jo pa En. Gi tedo ni gin ma tye i anyim wa pe tye ki rwom ma mite me nongo rwat makwongo iye. Gi cwalo piny atir ma aa ki i polo, ka gibolo jo pa Lubanga ngiyo ma gi nongo i con, kun gicoko miyo gi ngec me ngeko ma pe atir keken. Lubanga owaco ni: “Cungu i yoo, nenu, kadong penyu pi yoo macon, kama yoo maber tye, ka wotu iye.” [Jeremiah 6:16.]
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
Myero pe dano keken otemo golo woko lugu me yie wa—lugu ma kityeko keto i cako me tic wa, ki kwan me Lok ma ki lamo malit, ki nyutu. I lugu man wa kityeko yubo pi mwaka maloyo abic apar. Dano romo paro ni gityeko nongo yore manyen, ni gitye ki twero me keto lugo ma tek maloyo lugu ma dong kityeko keto; ento man obedo bwoc madit. ‘Lugo mukene pe twero keto dano labongo lugu ma dong kityeko keto.’ [1 Corinthians 3:11.] I kare mukato, dano mapol otemo me yubo yie manyen, me keto lugu manyen; ento pi kare mede ni gin ma giyubo ochung? Cokcoki opoto; pien pe kityeko keto i Kidi. Testimonies, volume 8, 296-297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Ka dwe me September 11, 2001 obino, koth pa Roho Maleng bene obino.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Ka ot madit me New York City ogoyo piny ki keto cing pa Lubanga keken, koth me agiki ocako myemo. Ka ceng apar acel me dwe me September i higa 2001 obino, bur me lim me timet pa Popo oyabe.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
I kare man, ka richo tye ka loyo, kanisa pa Protestanti ma gi yweyo woko, “Eyo meno Rwot owaco,” gibino odonyo i kit ma pe rwate. Gibino lube ki piny. I gepoko pire-gi ki Lubanga, gibino temo me lokeo bwongo kacel ki yweyo ki Lubanga obed cik pa piny. Gibino timo tic bot ladito pa piny me cweyo cik me dwoko bedo loyo ma oceto woko pa dano me richo, ma obedo i Templo pa Lubanga, ka nyutu pire ni en aye Lubanga. Yore pa Roman Katoliko gibino i lubo pa gamente. Kwer pa adwogi pa Bibil dong pe gibino weko ne ki jo ma pe gi lokeo cik pa Lubanga obed yore me kwo-gi. Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Cik Patriot Act nyutu cako me gwoko yore pa Katoliki pa Roma, ma i yore i yore kelo bot cik me Sande ma opong bino. I dwe me September 11, 2001, yamo angwen ma tye ranyisi pa Islam me peko ma adek ocako poyo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Malaika tye ka mako yamo angwen; yamo magi ki nyutu calo faras ma tye ki mirima, ma tye ka temo me loke pire kene ki woto ki dwiro i wi piny weng, kelo balo ki tho i yo ne.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“क्या हम अनन्त संसार की बिलकुल दहलीज़ पर ही सोए रहें? क्या हम सुस्त, शीतल और मृत बने रहें? ओह, काश हमारी कलीसियाओं में परमेश्वर का आत्मा और श्वास उसके लोगों में फूँका जाए, ताकि वे अपने पैरों पर खड़े हों और जीवित रहें। हमें यह देखना आवश्यक है कि मार्ग सँकरा है, और फाटक तंग। परन्तु जब हम उस तंग फाटक से होकर प्रवेश करते हैं, तो उसका विस्तार असीम होता है।” Manuscript Releases, volume 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Kot, yamo, ki pi ma opong weng obino i September 11, 2001; ci Kanisa me Seventh-day Adventist ma Laodikea otye i tem, macalo kit ma jo Yahudi onongo otye i tem i baptiiso me Kiristo, kede kit ma jo Protestant ocako kwede i August 11, 1840. Cokki ki kare meno nyo i nyutu ma obalo cikke me July 18, 2020, ot me Kanisa me Seventh-day Adventist ma Laodikea orwodho piny manok manok, calo tutwal ka Tempol me jo Yahudi onongo kigamo ni obedo pe ki ngat iye mapwod pe i Lacar, kede calo kit ma jo Protestant oketo gi i kit me Protestant ma kimuko woko i woro cwiny me acel i April 19, 1844.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Tugedo pa Laodikea me malaika me adek kon dong odonyo i yore me temo ma agiki pa en, kacel calo kitemo ma ocake i ceng 11 me dwe me September 2001, lawi gikwayo ni gidwogo i yore macon, ma obedo lok me adiera ma caka, pe keken pa tugedo me Millerite me malaika me acel ki aryo, ento bende pa tugedo me malaika me adek.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Cal me yweyo woko ada ma i tung, i kom bwoyo marac ma tek, en aye kwena ma Paulo ocoyo i Makwaco ma aryo pa bot Tessalonika. Kwena eno kinyutu ki "the daily" i buk pa Daniel, pien en i but me Makwaco pa Paulo bot Tessalonika ka William Miller o nongo ngeyo ni "the daily" i buk pa Daniel nyutu Roma ma lapiny.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Tye kwon ma kigoyo ma cwalo nyutu me bedo pa “the daily” i Buk me Daniel. Mapol gin pe atir; ento ka i mito neno coc pa teolog me Adventist ma tye atir ikom gin man, itwero nongo The Mystery of the Daily, ma John W. Peters ogoyo. Pe amito cwalo lok ikom kit eni me “the daily” i coc man. Bene, tye kwon mapat mapat ma cwalo lok me gin matime ikom “ngat mane, ang’o, ki pingo” ma omiyo tam ma pe atir ikom “the daily” ocweco pire tek i Laodicean Seventh-day Adventism.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
Yubu pa lok me Leb Hibrw ma kiloko calo 'the daily', kacel ki histori pa goyo wic bot gin atir ma obedo tyen pa 'the daily' ma ocako matwal i 1901, gityeko keto ne pol kare i tabul pa Habakkuk, kacel bende i coc ma anyen anyen ma ikom buk pa Daniel.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Amito gwoko wii pa "the daily" i coc man i rwate me lapor ma rwate ki cal me Ruma ma kiloro woko. Dano mo keken ma yee twero pa coc pa Ellen White ki cwiny maleng, myero keken gi kwane gin magi wek gi ngeyo poyo ma kakare pa "the daily."
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. Review and Herald, November 1, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Kwero tamo pa William Miller pi “the daily” obedo kacel kwero twero pa coc me Ellen White, pien oneno ni “Rwot omiyo tamo ma atir pa ne bot joma oyubo yubu me cawa me kec.” Kimiyo oneno bene ni tamo mukene me “the daily” gikelo “darkness and confusion,” ma pe rwate ki Kristo. Miller onongo nongo ni “the daily” obedo Rome ma pe yaro Lubanga ka onongo okwano Second Thessalonians.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
An okwano dok, ki pe anyono ka mo mukene ma en [the daily] ononge kwede, ento i Daniel kende. Cak acel [ki kony pa concordance] acoyo lok ma ocung ki en, 'kwanyo woko;' 'obi kwanyo woko the daily;' 'ki i cawa ma the daily bino kwanyo woko,' ki mukene. An okwano dok, ki aporo ni pe abi nongo gin ma bi yaro lok eni maler; me agiki acono i 2 Thessalonians 2:7, 8. 'Pien ger me tim marac ma pe ngene dong tye ka timo; kende ngat ma kombedi tye ka gengo bimed ka gengo, nyo kikwany woko ki i yoo; ci eka lamarac eno binyutu piny,' ki mukene. Ka acono i lok eni, o, kit ma atir oneno ne maler ki ma loyo! Kany keken! En aye 'the daily'! Ber, kombedi, gin ma Paulo mito yiko wa kwede i 'ngat ma kombedi tye ka gengo,' onyo ma gengo, en ngo? I 'dano me goba,' ki 'lamarac,' gin ma kigamo bedo 'Popery'. Ber, ngo ma gengo 'Popery' ni pe onyutu piny? Ee, en aye 'Paganism'; ber, ento kombedi, 'the daily' myero bedo 'Paganism'. -William Miller, Second Advent Manual, pot 66. Advent Review and Sabbath Herald, January 6, 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Kagolo, Adventism me Laodikea oketo i woko ngec maber ma gicweyo ne bot Miller kacel ki gin ma gikwanyo dwon pa cawa me kwer, ki cako geno i tam marac pa Protestantism ma orweny ni “the daily” nyuto tic pa Kristo i Dyer me Lubanga. Ngec meno pe rwate i rwom mapol; ento, loyo bedo keken ma obedo bwoc, gonyo ni alama me Setani obedo alama pa Kristo.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller onongo nyutu “the daily” macalo Roma me pagani, lingweny; ento Adventism me Laodicea o kawo tam ki Protestantism ma orweny woko ni en nyutu tic pa Kristo i Kot Maleng pa Polo. Kwero woko me nyutu pa Miller ni “the daily” obedo Roma me pagani, en tye calo kwero woko pa adaa acel ma ki nyutu i caati maleng aryo weng, ma gi obedo tyeko pango lok pa Habakkuk, Wet aryo. Ka con, mano obedo kwero woko pa adaa me acaki, calo kaka obedo kwero woko me “seven times” pa Leviticus 26.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
Yweyo adiera ni “the daily” tye cal pa Loma pa pagani, obedo yweyo kome pa Adventism ki twero pa Spirit of Prophecy. Keto cal pa Sitaani macalo cal pa Kristo obedo rwate ki keto tic pa Kristo macalo tic pa Sitaani.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
I jwiko Kristo, jo Yudaya otime richo ma pe romo konyo kica; ki ka wa jwiko lwongo me kica, wa romo timo bal acel acel. Wa kunyro Rwot pa Ngima, ki wa yaro ne i wang Sinagogi pa Sataani ki i wang lwak pa polo weng, ka wa pe winyo lajogi pa En ma otyeko cwalo, ento kamaloyo wa winyo latic pa Sataani, ma gin cemo kwaco cwinya woko ki bot Kristo. Kun ngat tye ka timo man, pe romo nongo geno onyo kica, ci i agiki obi kwanyo woko mito weng me bedo ki kuc ki Lubanga. The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Kare Adventism me Laodicea gi okwero ngec ma i gang me “the daily” ki “the seven times”, pe keken gi okwero twero pa Spirit of Prophecy ki kit ma dul, ento bene gi okwero tic pa William Miller, ma angele Gabriel ki angele mukene ne gi yiko ne i ngec ne.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
Lubanga ocwalo malaika pa En me cweyo cwiny pa lalim acel ma pe onongo o geno Baibul, me lawo ne me yeny lok me porofet. Malaika pa Lubanga gibino bot dano ma kiyero kare kare, me lawo pwecne ki yabo i ngecne lok me porofet ma kare weng onongo obedo otum bot jo pa Lubanga. Cako pa rek me adiera omiyo ne, ci olawo ne mede me yeny keng acel ki acel, nyaka ne oneno Lok pa Lubanga ki lacim ki yaro. Kany oneno rek me adiera ma opong maber. Lok meno ma onongo oparo ne calo pe ki rwate ki Roho Maler, kombedi oyabi i wangne i ber ne ki dwongne. Oneno ni but acel i Baibul yubu but mukene; ci ka lok acel onongo ogeng iye i ngecne, onyono i but mukene me Lok gin ma oyube ne. Oyaro Lok pa Lubanga maler ki cwiny maber, ki paro dwong madit ki lworo madit. Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
"Malak pa en" obedo lok ma nyutu malak Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
Lok pa malaika, ‘An aye Gabriel, ma atye i anyim Obanga,’ nyutu ni kabedo pa en tye madit i koti pa polo. Ka obino ki lok bot Daniel, owaco ni, ‘Pe tye ngat mo ma tye kede an i gin magi, ento Mikael [Kristo], rwot pa yin.’ Daniel 10:21. Pi Gabriel, Laloro owaco i Revelation, owaco ni ‘Ocwalo ci onyutu ne ki Malaika ne bot laticne John.’ Revelation 1:1. The Desire of Ages, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Miyo nying ni alama pa Setani obedo alama pa Kiristo, pe obedo keken romo kwede cwe ma pe kiweyo; ento cwe ma pe kiweyo bene rwate ki gengo lakwena ma Kiristo cwalo. “The daily” dong obedo alama pa cwe ma pe kiweyo; ci ka ngene ni “ma kiyero,” William Miller, onongo kigi miyo ne niang ma ber pa ada man, ci paka kityeko giyo woko, dong rwate ma pire tek ki Second Thessalonians, ma aye dul keken pa Lok pa Lubanga ma i iye Miller onongo nongee. Giyo woko ada man, nyutu atir ni pe gihero ada, ci genge meno kelo kwanyo woko Roho Maleng ki miyo roho ma pe maleng pa Setani, ma Paulo miyo nying ni pe ada ma matek.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Macalo kwede “the robbers of thy people,” ma “establish the vision,” “the daily” obedo cal ma nyutu Rome ma pe gen. I kit me Leta me aryo ma Paulo ocoyo bot jo Thessalonika, Paulo opwonyo ni kwanyo kwena pa chapta aryo obedo rwedo ni jo ma timo mano pe ghero ada. Pien pe ghero ada ma ki yaro i chapta aryo, gipok ki gobo-cwiny ma tek.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Janabi weng tye ka waco pi nino me agiki, kede lok ma kicwalo gi Roho Maleng’ ma con i coc man nyuto ni kwanyo cwiny ma pire tek bino bot jo ma pe gihero ada i cawa me yweyo pa Roho Maleng’. Dul acel tye ka poko mafuta, ento dul mapat tye ka poko kwanyo cwiny ma pire tek.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Roho Maleng kityeyo piny i kit me gin ma otime, ka Roho Maleng tye ka kikwanyo ki bot jo ma gikano medo me ngec ma kityeko yabo i cawa aryo me tem i kare me sealing, ma ocake ki 11 Seputemba, 2001 oko i cik me Sunday ma tye ka bino cok-coki. Dwogo i coc ma onongo bene:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
I kare me agiki, twero acel-kwede ma pe giko owaco ni, pi gin ma ‘pe gi rwako mito pa ada, wek gicwalo,’ ‘Pien mano, Lubanga obicwalo bot-gi bwoyo ma tek, wek giyie i bwoyo; wek gin weng obed gikwer ma pe giyie i ada, ento cwinygi obedo mamit i tim pe atir.’ Ka gi kwanyo yubu me Lok pa Lubanga, Lubanga okwanyo Roho Maleng pa-ene, ci weyo gi bot bwoyo ma gimito. Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Rek ki rek, Daniel kwano ni i kare me agiki, lunyodo pa jo mamegi (lamarak pa Roma) aye gicido vijon. Lunyodo bene gityeko nyute calo “the daily.” Solomon kwano ni i kare me agiki, jogo ma pe gi ki vijon gikwero, ma obedo bedo laber pe ki lubang. Bedo laboo obedo Laodicean, ki Laodicean obedo dako matim neno matek.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
Kit pa Kanisa ma kinyutu ki nyako mapur ma pe gin ngec, kigwongo bende kit pa Laodicea. Review and Herald, August 19, 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Bedo dako ma apuk ka kwena me Midnight Cry obino obedo nyutu gin ma Yohana ocoyo i Apokalip care apar abicel calo, “kwer pa nangi mamegi.” Kiwaro ma Yohana omiyo i bal ma namba abicel rwate ki rwom me adek pa dragon, lamwo, ki lajony ma pe atir, ma cok ki 1989, tye ka cwal piny weng bot Armagedon.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Lok pa Paulo i Tesalonika ma aryo pe obedo keken ikom ni Daniel oyero Lom pa jo ma pe tye ki yie calo “the daily”; ento pot buk man tye ka dwogo cwiny ikom kit marwate pa Lom pa jo ma pe tye ki yie ki Lom pa Papa. Lom pa jo ma pe tye ki yie ogengo (withholdeth) Dano me richo ki donyo i kom pa piny i 538. Ka Lom pa jo ma pe tye ki yie kityeko kwanyo ne woko, dong “the mystery of iniquity,” “that wicked” ma en Paapa pa Lom, oyaro. I pot buk man Paulo tye ka nyuto marwate me lanen ma matira ikom Lom pa jo ma pe tye ki yie ki Lom pa Papa. Kweyo pwony me pot buk man obedo kweyo adwogi ka ki kwano goba ma tek.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Pe ngat mo ogoba bot wun i yoo mo keken; pien nino meno pe bino, ka acel dong obedo: cako wiro woko, kacel ngat me bal onyuut, otino me lupor; ma obedo owi ki gin weng ma kilwongo ni Lubanga onyo ma kipako; wek en calo Lubanga obed i ot pa Lubanga, onyutu iye ni en Lubanga. Pe iparo ni, ka an onongo tye ki wun, an owaco bot wun gin magi? Kombedi i ngeyo gin ma tye kagengo, wek onyuut i kare ne. Pien misteri me tim marac dong tye katic; ento ngat ma kombedi tye kagengo obedo gengo, paka kicobo woko ki i yoo. Kare meno, en ngat marac onyuut, ma Rwot obino orweyo ki pum pa wic ne, kendo obino obalo woko ki lalingo me bino ne; en keken, ma bino ne obedo iyie tic pa Setani, ki twero weng, kede cal ki aloka ma goba, kede goba weng me tim marac i but jo ma tye i lupor; pien pe gimako her pa adwogi, wek gikwoke. Pi man, Lubanga obicwalo botgi goba ma tek, wek gigeno kwena; wek gin weng ma pe gigeno adwogi, ento gihero tim marac, gicwere woko pi bal. 2 Tesalonika 2:3-12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Ango ma omiyo jo me kare me agiki man "kicwero gi me kum"? Ango ma omiyo gicwalo botgi "goba ma tek"? Ango ma omiyo "gibalo," kacel gi nyutu apoya me gudo gi? Lok me coc man waco ni, omio bedo kamano pien pe gi her adwogi; kacel ki adwogi ma kicwalo i pot buk man nyutu ni Rome me jo ma pe geno Lubanga, lwak ma angwen i porofesi pa Bibul, obedo ma bi ogengo Rome me Paip, lwak ma abicel i porofesi pa Bibul, ki yaro i kom pa Rwot nyo kare ma yore me lami pa jo ma pe geno Lubanga kikweyo woko.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Rwom ma tye bot Roma me gwoko cal ki Roma me Papa, ma kinyutu i pot buk man, bende kinyutu ki Yohana kwede rwom ma tye bot ot lamo pa Pergamos ki ot lamo pa Thyatira. Pergamos rwate ki Roma me gwoko cal, ento Thyatira obedo Roma me Papa. Paulo ki Yohana gicwalo lok aryo me nyutu rwom pa teko aryo, calo buk Daniel bende timo kamano.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
I buk pa Daniel, rwom pa Roma ma pe woro Lubanga ki Roma me Papa kiketo piny dok dok. I pot buk aryo, kityeko yaro rwom man calo kwedho pa airon ki rango ma oywiywi. I pot buk abicel, Roma ma pe woro Lubanga ki Roma me Papa gin piny ma mapatpat; kacce pot buk aryo yaro twero aryo calo kwedho, pot buk abicel poyo ni twero me Papa obino ki bot piny pa Roma ma pe woro Lubanga ma tye ki lunyut apar. I pot buk aboro, lunyut matidi me lok abongwen oo i apar aryo, en aye Roma i kit aryo mamegi. Lok abongwen ki apar acel, en lunyut matidi i kit me laco, kede mano poyo ni en aye Roma ma pe woro Lubanga; ento lok apar ki apar aryo, en lunyut matidi i kit me dako, kede mano poyo ni en aye Roma me Papa.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
I Daniel chapta 8, vesi 13, Roma me juogi ki Roma me Papa ginyutu calo twero aryo me balo piny. Roma me juogi obedo “the daily”, twero me balo piny; ki Roma me Papa obedo kwer me balo piny. I chapta 11, vesi 31, “the daily” twero me balo piny me Roma me juogi keto gin marac me balo piny, ma en twero me Papa. I chapta 12, vesi 11, “the daily” twero me balo piny me Roma me juogi kigolo, pi keto gin marac me balo piny pa Papa.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Kit me bedo kwede pa twero aryo me opoto pa Roma, obedo teme ma lamal i buk Daniel ki Revelation, ki kit me bedo kwede eni en aye ma Paulo nyuto ni obedo adiera ma mito hero, ka dano obedo me yweyo bwoc madwong ma kelo ne ki geno lok ma pe adier. Lubanga pe time gimoko peke peke, ki coye acel acel me kit me bedo kwede pa Roma me pagani ki Roma me Paapa kelo lami pa kene ma pire tek ikum lok eni; ento weko cal me Roma i cawa me agiki, en aye weko kot me agiki ki nywako bwoc madwong i kabedo pa ne. En aye bedo kiponge kare ducu calo Laodicean ma pe obedo ki wel.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Kacce pe ginyutu kica maleng pi dul ki tic pa William Miller, jo me coc lok pa kare mukato me Adventist ma Laodikea ginyuto ni en aye ngeyo ne pi rwate pa Rome me lamal ki Rome pa Paapa ma obedo cuke me poropet, ma iye oketo tito weng me poropet ne. Gabriel ki anjel mukene gogolo Miller me ngiyo rwate pa Rome me lamal ki Rome pa Paapa, ento i lok pa kare mukato ne, pe oneno Rome calo rwate adek ma kicwako kacel, ma tye ki: dragoni, lec me bur, ki poropet me kwena.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
I kare pa en, United States pod pe ocako tic pa lanabi ma pe atir, pien jo Protestant pa United States pe gubedo nyako pa Loma nyaka 1844, ki tic me twol pa Miller dong kityeko keto i cal me 1843 ma kicweyo i dwe me May me 1842.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
I higa 1989, veso me agiki abicel me chapta 11 pa Daniel kityabo ki lageng, kacel lami pa cawa meno ongeyo ni tye twero adek, ma tic me jwero gi wot pire kene i veso 40 dok i 45 me chapta 11. Rwot me cen i veso 40 obedo twero me dragon; rwot me bor obedo twero pa Papa, ma i cako me veso, i 1798, ki cing pa twero me dragon pa France me Napoleon, kigoyo ne bal me tho. I veso eno twero pa Papa cako tic me yeco bal me tho ne. I 1989 rwot me bor omedo ki twero me dragon pa Soviet Union, ma dong obedo rwot me cen. Ka isolo pa Katolika omedo ki Soviet Union, obino ki jo lweny ma proxy pa United States, lajwero ma pe ada me Revelation chapta 16. Rwot me cen me dragon, rwot me bor me isolo, ki lajwero me chariots, horsemen ki ships, ginyutu weng i veso 40, kacel rek me jwero otyeko i veso 45, ka twero pa Papa "obino i agiki ne, ki pe tye ngat mo me konyo."
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armagedon, i Kitabu me Nyutu 16, en kabedo me piny ma alama, ma nyutu gicwako woko pa jo dano ma obedo i anyim dwogo pa Kiristo. Nying “Armagedon” obedo alama; kityeko yubo ne ki nyingo aryo: “Har”, ma nyutu “got”, ki “Megiddo”, ma obedo but me Jezreel. Kit ma Yohana oketo got kacel ki “Megiddo”, ento “Megiddo” en but, miyo ngec bot lalim me poropheti ni “Armagedon” obedo alama ma tye ki nyutu me kabedo me piny, pien got pe tye i but me Jezreel.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Jezreel Valley obedo ikinyi nam adek (Nam me Mediterranean, Nam me Galili, ki Nam ma ki otho) ki Jerusalem. En obedo macok coki i tung piny i Israel me bor, ka nam adek man ki Jerusalem gitye oko ne i tung mapol. I Daniel 11:45, rwot me bor obedo i agiki, ka pe tye ngat mo me konyo; gonyo man nyutu agiki pa lobo ne ni obedo ikinyi nam ki got me lamer ma maler pa Jerusalem. I Daniel 11:40, kimiyo anyutu twero adek, gin ma obedo jami me yubo me coro ma kelo tho pa twero pa Paapa, ki agiki pa en.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Lok mukwongo ma i pire magi onyutu cawa me agiki i mwaka 1798, ka twero pa Pope ogamo wir me tho; ki pire angwen apar abic onyutu wir me tho ma matwal ne. Tuk me porofeti ma ikany me tho ma mukwongo ki me agiki pa twero pa Pope onyutu gonyo pa dano weng, ka gi tye ka dwoko cing pa twero pa Pope i wiye, ka wir me thone ogweng con i agiki me tho pa twero pa Pope. Pire abicel tye ki lamino pa atir, pien acaki ki agiki megi gi weng obedo tho pa twero pa Pope, ki pire ma i tung gi obedo gonyo pa dano weng ka wir me tho ma mukwongo ogweng.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Miller onongo oywako lero ki malak me polo ikom rwom ma tye i kin Rome ma pe yubu Lubanga ki Rome me Pope. Lagony me ngec pa Miller ikom mer pa lok pa lanabi—ma onongo otic kwede i yubo weng pa lok pa lanabi—en "the daily" i Kitap me Tesalonika ma aryo. "The daily" i dulo meno en Rome ma pe yubu Lubanga; en aye ma oyiko "vision" ma William Miller obino opoyo ngec iye, pien en aye Rome—ogori pa jo me yin i cero apar angwen me dulo apar acel—ma oyiko "vision".
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Laco ma kiyubo malo me ngeyo medo me ngec i mwaka 1989 o nongo ngeyo kit me adek pa Loma. Miller en laco pa malaika me acel ki me aryo, kadong o nongo ngeyo nyuto me acel ki me aryo pa Loma me keto but maono ma onyuto bot lobo weng. Laco pa malaika me adek o nongo ngeyo nyuto me adek weng pa Loma, pi keto but maono ma kimiyo ne me waco bot lobo weng.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Nyutu pa Roma me acel obedo Roma pa Pagani. Ki iye Roma pa Pagani obino Roma pa Paapa, nyutu me aryo. Ki iye nyutu aryo ma me acaki obino Roma ma kombedi, lupok mar adek pa nyoka madwong, cim madwong, ki lanabi ma pe atir.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Wabi mede tung me yubu pa ‘the daily’ i rek me Advent i coc ma bino.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
En ma neno ma piny i wang kom, ma kwano cwiny pa dano weng, owaco ikom jo ma otyeko nongo lere madwong ni: ‘Pe gi rumo ki pe gi kwole pi kitgi me yore pa kwo ki pa lamal.’ Ee, gi yero yo gi keken, ki cwinygi omaro i gintim me kwero. An bende abi yero rweny pa gi ma pe adiera, abi kelo bwokgi botgi; pien ka an ocako kweo, pe onanga; ka an owaco, pe giwinyo: ento gitimo marac i wang an, ki giyero gin ma pe an omaro.’ ‘Lubanga bi cwalogi ki rweny ma tutwal, mondo gikwano gin ma pe adiera,’ pien ‘pe ginongo mero pa adiera, mondo giben ogwoko,’ ‘ento gi mero i bedo marac.’ Isaia 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Lakwon pa Polo openyo: ‘Bwola mane matir loyo ango ma twero goyo bwola i cwinya loyo dwoko ni itye ka yubu od i piny maber ki ni Lubanga akwako tic mamegi, ento adwogi en ni itye ka timo gin mapol malubo yore me lobo ki itye ka timo richo bot Yehova? O, en bwola madit, bwola ma oyeyo, ma kayo cwinya, ka dano ma dong onongo ngeyo adwogi gipoko kit pa bedo maleng’ me lamo ki teko pa en; ka gi paro ni gi rwom ki gi dong ocero gi jami mapol, ki pe gi mito gin mo keken, kadi adwogi en ni gi mito gin weng.’
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
Lubanga pud pe oloko kit pa en bot latic pa en ma tye ki geno maber, ma tye ka gwoko ngoye gi obed pe ki tum. Ento gin mapol tye ka ywayi, 'Kuc ki gwok,' i kare acel lor woko ma obun tye ka bino botgi. Ka pe tye goyo piny cwiny ma matwal, ka pe dano golo piny cwinygi ki cato balgi kede nongo adwogi macalo ma tye iye i Yesu, gin pe gibidonyo i polo mo keken. Ka yweyo otime i dul wa, pe wabibedo i yot ki guropaco ni wa obedo lagoro kede wa med ki jami mapol, kede ni pe wa mito mo keken.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
Ngat mane nyalo waco adieri ni: 'Dhahabu wa omokore i mac; gonge wa pe gilingo ki piny'? An neno Lati wa ka onyuye gi lacuc i gonge ma giwaco ni gonge pa bedo maber. Okwanyo gongegi woko, oyayo lingo mane tye piny. Eka owaco ni an: 'Pe ineno kaka gi cobo gi kuce lingo gi kwor pa kitgi? 'Ot madwong ma omako geno otyeko bedo malaya!' Ot pa Wuona otime obed ot me cato, kabedo ma bedo pa Lubanga gi duong' otyeko wot woko! Pi en aye, ducu mot, kede twero peke.' Testimonies, volumu 8, 249, 250.