The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Lok me ka maleng obedo “lagi” ma oyabo apuk me cwiny ma otime i nino October 22, 1844, i cakke me lok me malaika ma adek, ci lok me apuk me cwiny en aye “lagi” me yabo lok me ka maleng pa tem me hekalu i agiki me malaika ma adek.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Kede an abi miyo in lageng pa piny pa polo; gin weng ma ibikobo i piny, bene gibikobo i polo; ki gin weng ma ibiyweyo i piny, bene gibiyweyo i polo. Matayo 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Ni dwe September 11, 2001 ki lwongo ne “9/11”, ki rwate ki “911” me bedo cal me emergency call i United States, en gin ma kiketo ki En ma ocweyo gin weng. Ngeyo maber pi pe-mamalo me July 18, 2020, en aye gima weko wot pa 144,000 ngenone calo en; ento keken ki jo ma mito neno ni Yesu kombedi tye ka nyutu gin me lamo ki gin me lobo calo kit ma Otime higni 2,000 mukato, pe ki yore mapat. “20/20” neno obedo maber loyo weng ma in iromo bedo kwede, ki pe-mamalo me 2020 obedo cal me yo ma weko ot pa Lubanga ngenone i kin mukato me lok mayero pa ten virgins.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Neno 20/20 bedo ber loyo ka kiketo kacel ki poyo con ma ki yaro ne ki ada ma twolo bedo. Paulo kwano ni, “tipu pa lanenyo tye i tung tipu pa lanenyo,” kadok nyako ma pe godo pa Matayo gin keken kwede nyako ma pe godo ma Joni miyo nyinggi calo 144,000, kadok Joni nyutu gi calo nyako ma pe godo i Revelation 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Gin aye jo ma pe gityeko rwate ki dako; pien gin cwer. Gin aye jo ma luwo Rombo kama keken odhi. Gin aye jo ma kigolo gi woko i tung ji, gibedo miero pa Lubanga ki pa Rombo. Revelation 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Me yubo ma mokwongo pa kare me Fall gin jo ma mapur ma giluwo Omwana me rom i Hekalu, ki “lagony” me ngeno Hekalu obedo kuc ma olore i higa 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Abi keto lagara pa ot pa Daudi i wi twolne; omiyo en bi yabo, pe ngat mo bi loro; en bi loro, pe ngat mo bi yabo. Yesaya 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Ka dano Adventist acel obino bedo i iye jo 144,000, ki pire tek pa poro en bino otyeko yudo kwer cwiny ma obedo pi waco i wang lwak lok me poro ma pe otime.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Lweny pa Panium ma i rek 15 me Danyel 11 en lweny ma kelo bot rek 16, ma nyutu cik me Sande i Amerika me Potopoto.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Ci Rwot me bor obino, oketo got me meko, ocano gang ma kigengo maber loyo; lwak pa cen pe gibedo i anyim en, jo ma oyero pire kene pe gibedo i anyim en, pe bene obedo twero mo keken me bedo i anyim. Danyel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
I nyig man, United States okoyo Rasia, kacel ki jo ma Rasia oyer. Ento i nyig ma anyim, pe ngat mo keken twero cung mung ki dwogo malo pa Loma, ma nyutu Yuda ki Jerusalem calo tuk me acaki i kit mako piny weng; ka Loma obedo pinyruoth ma angwen i poropesii me Baibul. I nyig 16, ka Loma ocungi atir i piny maleng ma atir, cal me twero pa Loma ma atir ne tye iye piny maleng ma atir; eka nyutu kit pa nyig 41, ka kiketo raka me twero pa Loma me roho i wi piny maleng me roho pa United States.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Di aryo pa le me piny ma kany i lacan apar adek pa Kitaap pa Apokalip, tye kanyuto Republicanism ki Protestantism. I loc apar abich pa lacan apar acel pa Daniel, Antiochus Magnus, ma tye kicono calo Antiochus adek (III) ki Antiochus the Great, oloyo lobo me South, ma Ptolemaic Dynasty tye kanyuto ne. Antiochus tye kanyuto Donald Trump, ki rwot me South tye kanyuto Russia. Lweny pa Panium obedo lweny ma ikini United States ki Russia, ki jo ma Russia kiyero; lweny ma Antiochus oloyo, ento anyim, oneno lobo ne kicwalo ne ki Rome ma me ada—twero pa loc apar angwen—ma kicano rweny me woko pa di me Republican pa le me piny. Rweny me iye tye kanyuto ki di me Protestant pa le me piny. Di aryo bene tye i lweny pa Panium, pien Peter obedo kany macalo Protestant ki lok ne ma oa ki Kitaap pa Joel.
250 Years
Mwaka 250
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Ka wa paro rek aryo pa lec me piny, wa nongo ni i 1776 lec me piny ocako golo tung kene i malo, ki i 1798, (mwaka piero aryo aryo lacen) lec me nam pa Revelation apar adek oyudo cobo ne ma kelo tho, ki lec me piny ocako bedo rwot calo kingdom ma abicel i porofesi me Baibul. Mwaka mia aryo ki piero abic lacen, i 2026 wa oyudo ngec pa tem ma i iye pa templo ma ocako i May 8, 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Higa “250” meno bene tye ki rwate ki Antiochus Magnus. Kacake ki cik ma i 457 BC, ka wa medo bot cik meno higa 250, wa cungi i 207, higa 7 mapir ki lweny pa Panium, ki higa 10 malubo Ptolemy oloyo Antiochus i lweny pa Raphia, ma kityeko yaro i vesi 11 me Daniel 11. Daniel 11:11 obedo rek ma i woko me twon pa Ripablik ma rwatte ki Revelation 11:11, ma en rek ma i iye me twon pa Protestanti. Daniel ki Revelation obedo kitap acel keken, ci Revelation tye katiyo ki “seals” calo cal me poropesí ma i woko, ki kanisa calo cal me poropesí ma i iye ma rwate kwede.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Cyrus rwako cik adek weng, pien pe itwero nongo cik ma adek labongo cik ma acel ki cik ma aryo.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“I kit maracel me abiro me Ezra, cik me rwot tye ka nonge. Ayat 12–26. I kite ma opong loyo, rwot Atacerkse, rwot me Persia, aye ocako kwano i mwaka 457 BC. Ento i Ezra 6:14, gang pa Rwot ma i Yerusalemu kicako ni obedo kicwako ‘calo cikke [“decree,” i margin] pa Cyrus, ki Darius, ki Atacerkse rwot me Persia.’ Rwote adek man, i tic me cako, me moko cwiny dok, ki me tyeko cikke, gityeko cikke meno i kit ma otero i rwom ma obedo mite pi porofeto me nyuto acakki pa mwaka 2300. Ka omako 457 BC, kare ma cikke meno otyekere, calo nino pa cikke, gin ducu ma porofeto owaco ikom wiki piero abiro-gari aryo onen ni otimere.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Ki cik adek ma kityeko nyutu iye Cyrus i 457 BC, higni "250" gityeko agiki i kit gin mukene ma tye i kin lweny me Raphia i 217 BC, ka Ptolemy IV orem Antiochus Madit, ki i 200 BC ka Antiochus dong orem Ptolemy i lweny me Panium i lok ma apar abic. Rek man oketo Antiochus Magnus kacel kwede Donald Trump. I acaki pa lobo pa ruoth ma abicel i lok me porofet pa Bibul, i 1776 dok i 1798, tye kare me higni "22" ma nyutu dwogo dwong’ pa lobo pa ruoth ma abicel. Higni "22" magi bene nyutu gin mukene ma kinyutu ki namba "22" i agiki pa gin mukene pa lobo pa ruoth ma abicel, ki 2001 dok i 2023. "22" obedo cal pa yiko kacel pa Diviniti ki Humaniti ma kityeko otimo i kin gin mukene pa lobo pa ruoth ma abicel i lok me porofet pa Bibul, ma en obedo le me piny ma tye ki lig ma i woko me Ripablikanizim ki lig ma iye me Purotestantizim.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Tic ma Kirisito otimo ki rwom ma kicwalo calo ‘22’ en tic me agiki pa Kirisito i Ka Maleng Madit, ma kicwalo calo kwanyo woko bal, ma, ki lok pa Yoeli, kacel ki lok me yubu ma Roho Maleng omiyo Petero, tye ka timore i cobo pa kobe me agiki.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Kon, lok cwinywu, dok udwogo, pi ni richo mamegu kikwanyo woko, ka cawa me yweyo obino ki bot Rwot. Acts 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Kwanyo keca woko en tic agiki pa Jadolo ma i polo.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
Macalo i kare me con, gityeko keto, ki geno, richo pa jo bot misango me richo, ci ki remo ne gicwalo gi, i cal, i kal maleng pa piny; kamano i laloc manyen, richo pa gin ma odwoko cwinya gityeko keto gi, ki geno, bot Kristo, ci, ma pire tek, gicwalo gi i kal maleng pa polo. Ka kwero me kit cal pa piny kityeko timo en kede kwanyo woko richo ma kityeko timo ne mape maleng, kamano, kwero ma pire tek pa polo bitim kede kwanyo woko, onyo jweyo woko, richo ma kicoyo kun. Ento mapwod pe man otime, mito bedo ni ki nyutu buk me coc me ngeyo ng'ama, ki dwoko cwinya pi richo ki geno i Kristo, opore ne bedo ki kony pa tic me kwero woko richo ma en otimo. Omiyo kwero pa kal maleng tye ki tic me yenyo-ngeyo—tic me bura. Tic man myero otime mapwod Kristo obino me yaro jo ne; pien ka obino, goro pa en tye kode me miyo dano ka dano calo kit ticne. Revelation 22:12.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Tic ma ocako i October 22, 1844, ocako i tung pa "Midnight Cry", ci en ogiko i tung pa "Midnight Cry", ma Pita nyutu ni en kare me kwanyo woko richo, ma nyutu kare me kobo pa jo matye kwo, ka "care me pim cwiny" obino.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
Tic pa temo me nnyutu, kede kweyo woko richo, myero gitiek mapwod pe i kare me dwogo pa Rwot me aryo. Pien jo ma otho bi temi gi ki gin ma kicoyo i buk, pe romo ni ki kweyo woko richo pa dano nyo mapwod pe ogiko teme ma lok pa gi bibi nnyutu iye. Ento Aposto Pita nyutu pire keken ni richo pa jo ma tye ki yie bibi kweyo woko ‘ka cawa me yweyo obino ki i wang Rwot; ci En bibi cwalo Yesu Kristo.’ Tic pa Lwak 3:19-20. Ka temo me nnyutu ogiko, Kristo obi, ci lim pa En obed ki En me miyo i ngat acel acel calo kit tice pa ngat obedo. The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Kare me yweyo” tye bene “kare me dwoko gin weng i kitgi macon.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Erwako, dwogo cwiny, ki yubu bot Lubanga, wek richo mewu ocoyo woko, ka cawa me yweyo cwiny bi oa ki bot Rwot; En obicwal Yesu Kiristo, ma cen kicoyo botu: en ma polo myero omako nyo i cawa me dwogo ne gin weng, ma Lubanga owaco ki wi laneni maleng pa en weng cok ki kare ma lobo ocake.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
‘Kare me cogo cwiny’ bino ‘ki i wang Rwot,’ ma obedo ka ‘Yesu Kiristo’ kicwalo. Ka malaika me Revelation apar oboto piny i di 11 me August, 1840, Sister White oyaro ni malaika en ‘pe obedo ngat mo mapat ki Yesu Kiristo, ento Yesu Kiristo keken.’ Tic ma Kiristo ocako i di 22 me October, 1844, ne kikweyo iye ki gin lok me 1840 okato 1844; gin lok ma Sister White waco ni ne obedo ‘yaro maler me twero pa Rubanga,’ kun oketo rwate kwede kare me Pentekote i cawa pa Pita, ci timo ki rek aryo mag gin lok pa lanen me nyutu anyim bot boto piny pa malaika me Revelation apar aboro ma omiyo lobo weng ler ki lamal pa iye.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
Malaika ma tye ka rwate i waco ngec pa malaika me adek obiro miyo can i piny weng ki dwong pa en. Tic ma orumo piny weng, ki teko ma pe yore, tye kany ki waco anyim. Wot me bino me 1840-44 obedo nyutu madwong pa teko pa Lubanga; ki cwalo ngec pa malaika me acel i dul me misyonari weng i piny, kadong i piny mogo obedo mit me dini ma madwong loyo, ma kityeko neno i piny mo keken ki ikare me Reformation me cawa maromo 16; ento gin eni obiro loyo gi ki wot madwong ma i ngec me koyo me agiki pa malaika me adek.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Tic ma bino time obedo calo tic me Nino pa Pentecost. Macalo ‘kot me cako’ ne keti, i cwalo piny pa Roho Maler i cako pa Lok Maber, me miyo ‘kec’ ma welo ocako yubo, kamano ‘kot me agiki’ biken keti i agiki me opongo pa keyo. ‘En waa, wa binen ngeyo, ka wa mede wot me ngeyo Rwot: wotne orwate calo otum; kede obiwa calo kot, calo kot me agiki kede kot me cako bot piny.’ Hosea 6:3. ‘Bed cam ento, nyithin pa Zayon, kede winyi i Rwot Lubanga: pien oketo pi in kot me cako i twoke, kede obiwiro piny pi in kot, kot me cako, kede kot me agiki.’ Joel 2:23. ‘I nino me agiki, Lubanga waco ni, Abi cwalo piny ki Roho na i dano weng.’ ‘Kede bi time ni, ngat keken ma bino lwongo nying Rwot bikwanyo woko.’ Tic pa Apostol 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
Tic madit pa Injili pe bi otum ki yaro me Teko pa Lubanga ma piny maloyo yaro ma onongo nonge i cako ne. Lok pa nabi ma onongo otime atir i koth me acaki i cako pa Injili, gin dok bitime atir i koth me agiki i kare me otumone. Kany gin ‘cawa me dwogo cwinya’ ma Lapostol Petero onongo ongolo wic anyim ka owaco ni: ‘Lu dwogo, dok lu lokre, pi richo pa lu oyweyone woko, ka cawa me dwogo cwinya obino ki i wang Rwot; dong en bi cwalo Yesu.’ Acts 3:19, 20. The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Kit me Advent me mwaka 1840 dok 1844 obedo nyutu ma rwom maber pa teko pa Lubanga, ma ocako tic pa Kirisito me yweyo kabedo maleng pa En. Gin ma otime man ocako ka Yesu, ma kityaro calo malaika ma acel i Apokalips 14, odonyo piny i August 11, 1840, macalo kit ma kityaro i pot buk apar pa Apokalips. Nyutu pa teko pa Lubanga ma ocake kun omiyo cako pa kwero me yenyo, kono obedo calo cal me nyutu pa teko pa Lubanga ma bino dok odugo i giko pa kwero me yenyo. Kare me agiki ocako i 9/11, ka Yesu dok odonyo piny calo malaika pa Apokalips 18, ka ot madit pa New York gigolo piny ki lwete pa Lubanga, ki tic me kwero me yenyo oloko woko ki bot jo ma otho dok i bot jo ma tye ngima. Kud obino ka ki cwalo Yesu.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Yesu opwonyo wa ni wan myero wapenye me nongo, ci Zekariya owaco ni wan myero wapenye pi koth me agiki, i kare me koth me agiki. En dong maler ni myero ingeyo ni itye i kare me koth me agiki, me tyeko cik pa Zekariya.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Penyu bot Rwot koth i kare me koth me agiki; ka mano Rwot bi timo kome me polo ma ler, kadi bene bi miyo gi koth ma pido pido, ki miyo ngat acel acel lum i pur. Zekariya 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
I 9/11 Jesus odonyo piny calo Malaika pa Apokarifa apar aboro, kede koth me agiki ocako poto mot, entoo opoto keken bot joma giromo cik pa Zekariya me “kwayo koth me agiki,” ka gi tye ki ngiyo ma atir ni “kare me yweyo” ki dwoko gin weng o aa. Pwonya myero “ngeyo” ni kare me lanen me koth me agiki o aa.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
Pe myero wa kuro pi kot me agiki. Obino i tung dano weng ma bi ngeyo kede ma bi mako gin-kene ludwe ki opub pa kica ma obo iwa. Ka wa cobo gic me ler, ka wa pido kica ma atir pa Lubanga, ma mito ni wa ogeno Iye, dong kigamo weng bityeko. [Yesaya 61:11 kicoyo.] Piny weng myero opong ki pak pa Lubanga. The Seventh-day Adventist Bible Commentary, volumu 7, pot 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
I 9/11, cawa me dwoko cwinya ocako, ki poyo woko richo pa jo tye kede kwo bene ocako. Gamo meno rwate ki lok madito ma acel mapatpat i giceto pa Aburahamu ma tye i rwom adek. Lok ma acel ne en ni, ka Rwot okelo Isirayel ki i cwer pa Misri, obi gamo jo pa giceto pa-ene, kede piny ma gitye odako calo jo me woto ki lakit. Jo me giceto ma acel onyuto calo kit jo me giceto ma agiki, mane gin 144,000. Jo pa poropheti magi bibi gamo calo opuk pa beast me piny ma Protestant, kun opuk pa beast me piny ma Republican bene bitye ka gami i kare acel.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Hukumu pa Republican Horn obino i agiki pa histori pa en, ma en Cik me Sande. Cik me Sande kiromo ne i opongo pa vesi 16 pa Roma ocako twero pa Yuda i mwaka 63 BC — i Ceng me Atonement, kaka jo me histori mogo waco.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiochus Magnus tye calo United States me Amerika i nyig coc apar cen i apar abic. Ronald Reagan ojuko lweny me nyig coc apar, ma ne keto cal me opoto pa Kacel me Soviet i nyig coc piero angwen. Isaya 8:8 nyutu lweny acel keken ma ki nyutu i nyig coc apar ki piero angwen me Daniel apar acel, ki nyig coc adek magi ma rwate weko wanyut ni Rusia en ja ma ojuko lweny i lweny me Raphia i nyig coc apar acel.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Lweny pa Raphia i rek apar acel onyutu anyim lweny ma i Ukraine ikin rwot me tung malac (Russia) ki twero me kobo pa Papacy (Ukraine). Lweny eno ocako ne ki tic me gament pa Obama i cawa pa papa me acel ma obuto ki piny me tung malac, ma obedo bene papa me acel me Amerika, kadi ni en obuto ki Amerika me tung malac. “Tung malac” obedo alama me globalism, spiritualism ki communism, ki papa me acel ki i Amerika me tung malac orwate ki President Obama ma globalist, ka lweny me rek apar acel obino. Reagan, macalo United States i rek apar, ocako cwak me mung ki papa ma gwoko yore ma macon; eka Nazi pa Ukraine gicweyo ne ki President ma globalist i cawa pa papa ma globalist. United States i cing pa Trump kombedi tye i rwate ma peke mung ki papa me acel me Amerika me tung maler, ma gikwanyo ne “conservative”.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reagan ne obedo ki gamo me i bwoc kwede Antikristo ma i porofesi me Bibul, i lweny me verse apar; ci Obama ocako lweny me verse apar acel, i kare ma Paapa bende ne obedo globalist, calo Obama. Trump kombedi tye i gamo me wang piny kwede Paapa ma rwate calo pa Reagan, ento gamo me acaki ma ne i bwoc, kombedi obedo gamo me wang piny. Paapa adek, ki Pulezidenti adek, rwate kwede lweny adek me verse apar, apar acel, ki apar abich.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
Kric me Roma obedo lamal i lapir ki goba. En romo kwano gin ma obino. En tye ka kuro kare, kun oneno ni kric me Protestanti gupako en i yeco gi pa Sabat ma pe kakare, ki ni gi tye ka cogo me miyo Sabat man obed cik ki kit acel keken ma en keken otiyo kwede i kare mukato woko. Jogi ma gikwanyo woko twot me adwogi gibedok kwayo kony pa twero man ma oywako kene nying ni pe romo balo, me cweyo malo gin ma ocake ki bot en. Pe obedo tek me paro ni en bi rwate obino konyo jo Protestanti i tic man. Ngat mane ngene maber maloyo laloc me Papa kit me tedo kwede jo ma pe winyo cik me kric?
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
Kanisa Katolika me Roma, kede yomere weng pa en mapirek piny i lobo weng, obedo dul madit acel ma tye i wang loyo pa kom pa Papa, kede ki yubo ni obed me tic me mito pa kom pa Papa. Milyoni me jo ma cwako Komunio pa en, i piny weng pa lobo, gicoyo gi ni myero gitiyere me luwo Papa. Pek obedo me piny-gi onyo goromenti ma gitye iye, ento gi myero paro ni twero pa Kanisa tye malo ikom weng. Ka kadi giywako lagam me yaro atir bot goromenti, ento i buto tye lagam me winyo bot Roma, ma kobo gi ki lagam weng ma tye kiny marac ikom mito pa en.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
Kit ma otime con tero adwogi pi tim bene ma en otimo ki ngwec kede pe giko me keto iye tic pa pinye; ci ka onongo ocako nongo kabedo, obedo ka medo jami ma en mito, kadi bene ka obalo lati rwot ki jo. I higni 1204, Papa Innocent III okwanyo ki Peter II, rwot me Arragon, lagam mapire tek man: “An, Peter, rwot pa jo Arragon, awaco kede agami ni abed kare keken tye ki yie matwal kede aluwo rwoti-na, Papa Innocent, kacel ki jo ma bi cako kabedo i Katolika pi en, kede Kanisa pa Roma, kede ki yie matwal me gwoko piny-na i luwo ne, ka agengo yie pa Katolika, kede aturu bal marac me heretika.” - John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Man rwate ki lok ma gicako pi teko pa pontif pa Roma “ni tye ceke pi en me kwanyo woko ki kabedo rwodi madit me lobo” kede “ni twero me weko jo piny woko ki luwo gi bot ladit me lobo mape atir.” - Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
Wek iparo ni, cok pa Rome en aye ni pe oloko keken. Yore pa Gregory VII ki Innocent III kombedi en aye yore pa Kanisa Katolik me Roma. Ka obed ki twero keken, obinoketo gi i timo ki cwiny matek tutwal kombedi calo i kare mukato woko. Jo Protestant pe ngeyo maber ngo ma gitye katimo ka gimenyo cwako kony pa Rome i tic me yweyo Sande ki malo. Kun gitye kagwoko cwiny me poko tamgi, Rome tye kagamo dwogo keto twero ne odoco, dwogo lobo ma loyo ma ocweyo woko. Ka yore man dong okete i United States ni kanisa romo tic kwede onyo loyo twero pa gamente; ni tim me dini romo keti kwede ki cik pa gamente; i cing me acel, ni twero pa kanisa ki pa gamente myero oloyo omo me cwiny, ci gudo pa Rome i piny man obedo atir.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
Lok pa Lubanga omini wa ciko pi peko ma tye ka bino; ka ciko man pe gimako, ento piny pa Protestanti bino ngeyo adaa ngo ma tam pa Ruma obedo, ento dong kare okato woko pi rweyo ki i kakite me mako. En tye ka medo i twero ka mung. Doktirin pa iye tye ka keto poyo gi i ot me cikke, i kanisa, kede i cwiny pa dano. En tye ka yiko ot ma wiye malo kede ma ngur; i iyie pa otgi ma i mung kwero ma con pa iye bin dok citi. Ka mung kede ka pe ngat geno, en tye ka medo lweny pa iye me tyeko tam pa iye ka kare bino me giyo. Gin acel keken ma en mito en aye kabedo me twero, kede man dong kityeko miyo ne. Kare manok, wan bineno kede binwongo i cwiny ngo ma tam pa kit pa Ruma obedo. Ngat mo keken ma ogeno kede ogwoko Lok pa Lubanga, obinongo kweg kede kwero. The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
I mwaka 2016, ki yero Trump, ci jo me lobo ducu ma Biden obedo lami-gi kicwalo yero me 2020; ento mano ngeyo keken bot jo ma tye ki neno 20/20. I rek apar adek, Donald Trump ‘dok cen’ i 2024, ki teko mapol maloyo con, ci cako kete pi kare me golod, kede lweny me Panium i rek apar abic. En ci, Papa Leo obino me keto neno i 2025, Papa maromo adek ma ki kube kwede lweny adek me rek apar tung i apar abic, kede President adek me lweny meno. Papa ki President me acel ki me adek giciko gi calo jo ma gwoko kit macon, ci Papa ki President me aryo obedo jo me lobo ducu. Kwer me acel obedo me mukwongo, kwer me agiki obedo me pire piny; pien kityeko yaro ne i rek apar angwen calo cal ma oketo neno ma i woko me poropheci me nino agiki.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
I ceng 31 me December 2023, tic pa malaika me acel, ma kityeko nyuto ne calo tic pa cik me acel, ocako keto kite. Temo me kite onongo obedo pi ni William Miller onongo tye kakare onyo pe kakare i nyuto ne ni en aye Roma ma omiyo neno obed guro i verse apar angwen. Nyuto pa Miller ni Roma obedo cal ma omiyo neno pa poropheta pi kare me agiki obed guro, i kit mogo, en aye ma pire tek i bot ada me kite pa Miller weng. Kit ma Miller otyeko nongo ngec mogo romo keken kwano ki keto lwak me paro ma kigwoko i cawa ne ki kit me bedo ne; ento, i nongo manyen mogo me poropheta pa ne, tye lagam ma piny mapol ni ang'o ma omiyo otyeko nongo ngec pa ne. Ada me kite ma pire ma piny i ngec pa ne onongo obedo nyuto ne ni en aye Roma ma omiyo neno obed guro.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller atir nyutu kit ma oyenyone me ngeyo ngo ma "kigolo woko" i buk pa Daniel. Pe keken oyaro kabedo ma onyenone dwoko penyi mamege, ento bene owaco pi ywe cwiny mamege ka onen gin ma wel loyo ma onongo oyenyone. Apollos Hale ocoyo awic i coc pa Miller keken, kede i lok ma bino Hale tye ka nyutu kit ma Miller obedo jwani me lok me anyim. Miller, macalo lamal pa lawi ma oyabo i 1798, obedo cal maleng pa jo ma Daniel oketo gi nyinge "jo ngeyo", ma "gi ngeyo" ka buk "oyabo". Lwak pa Miller ikom kit ma kiwalo ne i kwano Bibul, obedo cal ma kiweyo ki poyo ki En ma loyo gin weng. Pim wii i medo pa Miller, pien en cal pa jo ngeyo ma gi ngeyo medo me ngeyo, kadi pe, calo Miller, gi dwogo ki i otela pa bal.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
I dwe me May, 1816, gikelo an i ngec me cwiny, ci aa, lworo marac opongo i cwinya! Awil camo. Polo oneno calo shaba, ki piny oneno calo okutu. Ka mano, an odongo kamano nyaka dwe me October, kun Lubanga oyabo wanga; ci aa, cwinya, ngo ma Mulokozi ma an onwongo aneno Yesu obedo! Richo na opoto woko ki cwinya calo nyutu ma ocwil ki wi an; ci kun, Bibul nen twol atika bot an! Gin weng owaco pi Yesu; en tye i pot pot weng ki i rek rek weng. Aa, ceng'eno obedo ceng ma ber atika! Adwaro wot odiret i gang polo; Yesu obedo gin weng bot an, ci apoyo wii ni ami ngat weng oneno ne calo ka an oneno ne, ento atero.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
I kare me mwaka apar aryo ma an onongo obedo deist, an onongo akwano lok me con weng ma an twero nongo; ento kombedi ahero Baibul. En onwongo oyango ikom Yesu! Ento pud tye gin mapol tutwal i Baibul ma pe rweny bot an. I 1818 onyo 19, ka an tye ka waco ki omara—ma an onongo adonyo onen—ki ma onongo ogeno ki owinjo lok ma awaco ka an obedo deist, en openyo, i kit ma ling: “I paro ngo ikom coc man, ki man?” kwayo ikom coc ma con ma onongo apoto ka an obedo deist. An angeyo ngo ma onongo mito, kede awaco ni—“Ka imiya kare, abi waci purogi.” “Cawa adi imito?” “Pe angeyo; ento abi waci,” awaco; “pien pe atwero geno ni Lubanga onwongo onyuto nyutu ma pe romo ngeyo.” Kineno, aketo wii me peko Baibul na matek, ka angeno ni abiro nongo ngo ma Laro Maleng onongo tami. Ento piny ki kare ka aketo wii man, tam obino bot an—“Ka i nongo coc acel ma pe itwero ngeyo, in itimo ngo?”
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
Kit man me kwano Baibul dong obino i paro na:- Abicako kwanyo lok me pot buk macalo eni, abirimo gi i Baibul weng, ka apongo ngec me lokgi ki yore man. An ne anongo Concordance pa Cruden, [ma apongo i 1798], ma aparo ni en maber loyo weng i piny; ento abikayo mano kacel ki Baibul na, abibedo piny i mesa me kwano, abikwan peke gin mukene weng, makato ki gazeti matin keken, pien abiko cwiny ni anywako ngec ikom ngo ma Baibul na nyuto. Abicako ki Genesis, ka akwan poc poc; ka aneno lok ma pe anyang ae, abiyiko i Baibul weng me nongo ngo ma en nyuto. Ka atyeko yiko Baibul ki yore man, o, adiera onen calo lamer ma ber ki ma loyo! Apongo gin ma abedo yaro botu. Acwinya ocweo ni cawa abicel ogiko i 1843. Dong abito i nino 2300; gi ocwalo an i tyeko paro maromo acel keken; ento pe anongo paro me nongo kare ma Jwokony bino, ki pe anywako geno ne; ento lamer ocweyo an matek, macalo ni pe an ngene ngo me timo. Kombedi aporo ni, aketo “spurs” ki “breeching”; pe abi woto anyim Baibul, ki pe abi kare i nyuma ne. Gin weng ma Baibul kweyo, abi mako pire keken. Ento pud bene ne tye lok mogo ma pe anyang ae.
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then 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.’” Apollos Hale, The Second Advent Manual, 66.
Mano keken ikom yore mapol pa en me kwano Bibil. I kare mukene, o nyutu yore pa en me cobo ngec pa coc ma tye i wang wa—ngec pa “the daily.” “Acano piny,” owaco, “ki pe anongo kit mo mukene ma onen kwede, ka ento i Daniel keken. Ento an akawo lokge ma tye ka kube kwede, ‘kwalo woko.’ ‘Obikwalo woko the daily,’ ‘ki cawa ma the daily bikal woko,’ etc. Acano piny, ki aparo ni pe abinongo lacer i coc; me agiki, abino i 2 Tesalonika 2:7, 8. ‘Pien piri me tim marac dong tye katic; ento en keken ma kombedi gudo, obedo ogudo, nyaka kicwalo woko ki yo; ci dong eka en ma marac binyut piny,’ etc. Ka abino i coc eno, o, kit ma adada onen lacer loyo ki ber madit! Kany keken tye! en aye ‘the daily!’ Ber, kombedi, Paul mito nyutu ngo con ‘en ma kombedi gudo,’ onyo ‘ma gudo’? Kube ‘dano me lacam’ ki ‘gin ma marac,’ ‘Popery’ aye ma kityero bedo. Ber, ngo ma gudo ‘Popery’ wek binyut piny? En aye ‘Paganism’; ber ento, ‘the daily’ myero nyutu ‘Paganism.’ Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Lamal me pore pa Miller, ma kiwal ki dano kacel ki pa Lubanga, tye i rekod. Rwate ma onongo tye kwede i cawa macon omwoyo, ci paro ma obino iye obedo dwon pa malaika Gabriel, ma Sister White kinyutu ni “line upon line” en malaika ma dok-dok olimo Miller. En onyutu “seven times” calo ngeno ma acel pa en, ci dok onyutu “2,300” calo lunyik ma aryo me “seven times”, pien gin aryo gu otum i 1843 (macalo yie ma en onongo tye kwede i acaki). Poropheti aryo magi obedo “alfa” ki “omega” me ngeno pa en, ci i yore me poropheti ma rwate kwede Miller gu onyutu bal ma obino kete ki Samuel Snow ki kwena me “Midnight Cry” ma ocako “seventh-month movement.” Wot pa “Midnight Cry” obedo “seventh-month movement” ka owuoko ki “Exeter camp meeting”, pien onongo tye kinyutu obino pa Rwot i nino me 10 pa dwe me 7, ma i 1844 ocwene i 22 me October.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Bal ma oyubo keto teko pa malaika ma aryo, kineno calo ngec ma con pa Miller ni "kare abicel ki aryo" ki "mwaka 2,300" gityeko giko kacel i 1843. I coc man, pwonya ma mede ma kicano tye ikom kit ma Miller otyeko nyutu Rome calo cal ma oketo lok me neno. Jopwonya pa gin mukato me Adventist ginyutu ni ngec weng pa William Miller ikom lok me nyutu giketo i kom nyutu pa en ikom twero aryo me balo piny. En onwongo onyutu ni twero aryo magi obedo Rome ma pagan ki Rome pa Papa, ki oneno twero aryo magi i 2 Tesaloni ka otyeko nongo ngec ni 'daily' i buk pa Daniel obedo Rome ma pagan. Pat weng me lok pa nyutu ma Miller oketo woko, ma Sister White ominwa ngec ni malaika gicito iye ka i ka, giketo i kom ngec pa en ni Rome oketo lok me neno. Weng!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Chak ki December 31, 2023, Simba me dul Juda tye ka yabo Nyutu pa Yesu Kiristo. I kare meno, temo ma i piny ocako, ci otyeko ka Pope me acel ma aa ki United States ocako lwakone i May 8, 2025. I kare meno, temo me Ot pa Lubanga ocako.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Wa bi mede ki gin magi i coc ma bino anyim, ci wa bi tiyo kwede higa “250” macalo ratiro me yaro adier tam wa ni yaro ma oketo twolo otum ki Paapa ma tye kombedi.