Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
En bi pwonyo ngat mane ki ngec? Kede ngat mane ma bi miyo ngeyo tito? Gin ma gityeko weko caano, kede ma gikwanyo ki ididi.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Pien myero cik obedo i wii cik, cik i wii cik; rek i wii rek, rek i wii rek; kany manok, ki kun manok:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Pien, ki labi ma okoto-koto kede leb mukene, obiwaco bot jo man. Bot jo ma owaco gi ni, “Man aye kuc ma utwero cayo jo ma goro obed i kuc; ci man aye dwogo kuc; ento pe giwinyo.”
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ento lok pa Rwot obedo botgi: cik i kom cik, cik i kom cik; rek i kom rek, rek i kom rek; kany matin, kanyo matin; paka giceto, ki gipobo i anyuma, ki giyubore, ki gitingore i twok, ki gipungore. Aisaia 28:9-13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
Lok magi ma oaa ki i Yesaya, gutye kigiwaco ikare mapol i Tabulu pa Habakuku. Kany, atero keken me kwanyo kom lok acel onyo aryo ki i lok ma con, me medo i lok ma wacalo kombedi. Lok man nyutu jo ma pe giloyo tem, pien “giceto, gicwer piny i dwogo, gigoro, gitingo, kadong gikwanyo.” Gin obedo jo ma pe giloyo tem ma ikom ngat mane Lubanga onwongo bitemo “kwano” me “poyo” “ngec” onyo “tito lok me cik.” En tem ma orumi i kom poyo pi “medo ngec”; ka mano, en aye tem acel ma oketo “jo ngec” ki “jo marac” i tung tung i Daniel pot-ocel abicel, pien Nabii weng gubedo ki wiya acel ka gitito agiki pa piny. I Daniel pot-ocel abicel “jo ngec” ginen, ento “jo marac” pe ginen “medo ngec.”
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
Jo ma i pot buk Isaya gitemi ki "Lok pa Rwot" ma "pe giyie winyo." Kacel, "Lok pa Rwot" ma giyabo woko—ma onongo twero gimi "nongo ngeyo" i "medo pa ngec"—en obedo cik me Baibel ma nyutu kit me lolo maber tari me poropheti. Jogi ma gipoto i pot buk Isaya giyabo woko cik ma nyutu ni me nongo ngeyo tari me poropheti, myero i yeny rek ma "kany matin, ka kany matin." "Lok pa Rwot" ma ocweyo atam ma giyabo woko, en obedo yore me yero rek me poropheti ki kany ki kany, ci kete rek acel pa tari me poropheti i rwate ki rek mukene pa tari me poropheti ma cwalo lok ikom gin acel. Rwom pa tic me weko rek bot rek i kit man dong tye piny ki tic me keto cik ma adada me nyutu pa poropheti. Cik ginen, ma obedo "cik," piny gi myero kicobo kacel, ki giningo kany ki kany i Baibel. Nyako pa Isaya ma pe onongo obedo ki dic, ma gipeko i atam, gitimo kamano pien gimul lok madit ma pe myero gimul, en aye ni, tari dwogo cako pire kene.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
Peke gin mo ma wa myero lwor pi kare ma obino, ka keken ka wa pe waparo yo ma Rwot okwalo wa, ki yubu pa En i gin me con pa wa. Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Lubanga pe obedo lami me jukan, ki adwogi ma rwate kwede me moko atir en ni lanabi weng i Bibul tye ka nyutu rek acel keken me lok pa lanabi. Pe weng gi neno gin acel acel i rek en, ento kare weng en obedo rek acel keken pa gin ma timegi i agiki me lobo. Gin ma timegi magi gi ywayo wa dok i giko kare me tem, ma dong lubo kwede kec abiro ma agiki, ma giciko ki Donyo marom aryo pa Kiristo. Lok pa lanabi acel romo bedo ikom jo pa Lubanga ma tye kidog cikke i rek man me con, ento kwena pa lanabi mukene romo bedo ikom jo pa Lubanga ma pe tye kidog cikke, onyo ikom the United States, the Vatican, the United Nations, jocat pa piny, onyo Islam, ento kare weng obedo rek acel keken.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Kwena pa Elija ma i Malaki, kede kwena ma tye i Buk me Revelation chapta acel, apar angwen ki apar aboro, ki kwena pa Daniel chapta apar acel ki apar aryo, gin kwena acel keken. Gibedo rek acel me gin matime con, ento gin acel acel tye ki rwategi mapat i tito me gin.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Gin ma macalo piny weng pe ki ngeyo maber ikom kwena mapat meno en ni ki nyuto ne bot jo pa Lubanga keken i kare matidi mapud pe giko pa kare me temo pa dano. Kun wa ngeyo ni kwena mapat jwijwi kwer ni giko pa kare me temo obino cok-coki, waparo romo bedo cal ma maleng loyo pi giko pa kare me temo i Baibul.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Ngat ma pe atir, obed pe atir dok keken; ki ngat ma dirica, obed dirica dok keken; ki ngat ma atir, obed atir dok keken; ki ngat ma maleng, obed maleng dok keken. Revelation 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Mapwod pe ki miyo ngec pa tyeko pa kare me temo i Templo me Ciel ki lok ma i dul apar acel, obi bedo lok me gonyo ma pire tek, ma obedo me nabi, ma obino ki bot Buk me Nyutu, ma kiyabo bot lacoo pa Lubanga.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Myero obed lok me lanabi ma pire tek, ma jo pa Lubanga bikenyo ne con keken, mapwod pe mapigo abicel aryo me agiki obino. Ka kare meno dong rwate, lok me lanabi me kwon man (lok me lanabi me Apokor) ma kikano, myero gigolo kano ne. Lok me lanabi keken i kwon me Apokor ma kikano, en aye lok me lanabi me rwom madongo abicel aryo me polo.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Aneno Lakwena mukene ma tye ki teko madwong oboro woko ki polo, ma obedo ki law me kome polo; ki reinbo tye i wiye, wang-wiye calo ceng, ki tiye calo otir me mac. I lwete tye buk matidi ma oyabe; ci oketo tiye tung macego i wi nyanja, ki tiye tung amalo i piny, okok ki dwon madwong calo ka leona okwang; ka dong okok, kube abicel aryo gicwalo dwon-gi. Ka kube abicel aryo dong gicwalo dwon-gi, abedo ka cako coyo; ento acweno dwon ma aa ki polo ma owaco bot an ni, Igeng maber gin ma kube abicel aryo giwaco, pe i coyo gi. Kwena pa Yohana 10:1-4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Ka pud pe ogiko kare me tem pa dano, ka ‘cawa tye macokcoki,’ gibiyabo woko ada pa Bibil ma patpat me nyutu ‘gin ma myero otime macokcoki.’ Lacam ma tek i Buk me Nyutu lur apar en obedo Yesu Kiristo, ma ogoyo dwon calo leone.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Malaika madwong ma oyubu John pe onongo obedo ngat mo mukene, ento Yesu Kristo keken. Keto tung macero pa En iye nam, ki tung macego pa En iye lobo ma pe tye pi, nyuto dul me tic ma En tye timo i kare me agiki me lweny madwong kwede Setani. Kabedo man nyuto twero pa malo ki cing pa En i lobo weng. Lweny man onongo cako medo i teko ki bedo ma pe gilokki, ki kare ki kare; binedo bene nyo, ocoke i kare me agiki, ka tic ma loyo me twero pa otur obino tyeko rwom pa gi. Setani, kacel ki dano marac, bimiyo lobo weng ki kerek ma pe ginongo hera pa adiera obed i bal. Ento malaika madwong mano kwayo winyo. Oyabo dwon madit. Obin nyuto twero ki cing pa dwon pa En bot gin ma kicwalo pire ki Setani me kongo adiera.” The Seventh-day Adventist Bible Commentary, Volumu 7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
I kare me agiki, “kanisa” ma “Setani” obolo gi, gibedo i bolo pien pe ginongo alira me “truth”. Lok me “truth” i gonyo me 2 Thessalonika ma Sister White otyeko nyuto kombedi, obedo lok me Giriki ma mokwongo, ma kicako ki i lok me Eberi ma kiloko calo “truth”, ma kiketo pire ki leta me Eberi adek, kacel ki tito “Alfa ki Omega”. Tye tyenyo mo i Biblia ni “truth” ma kicwako kwede “cik me waco me mokwongo”, ma tito jami me kit pa Kristo, en aye “truth” ma kikweyo, ci kelo bolo madit?
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 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 2:1–12.
Kombedi wakwayo wun, owota wa, pi bino pa Rwot wa Yesu Kirisito, ki pi rwate wa weng ocweyo bot En, ni pe ipoto cwinyu kare manok, onyo itur; pe ki Lamo, pe ki lok, pe ki barua ma calo ki wa, calo ka nino pa Kirisito ocikke. Pe dano keken obwanyu ki kit mo keken; pien nino eno pe obino, ka pe cono dong “weko Lamo woko” obedo i acel, ki ngat ma tim marac oporo, lakit me goro; ma tye ka cwanyo ki ogolo pire tek loyo gin weng ma ki lwongo ni Lubanga onyo ma kipako; nyo calo Lubanga, obuto i ot pa Lubanga, onyutu pire ni en Lubanga. Pe upoo ni, ka pod an obedo ki wun, an owaco wunu gin man? Kombedi unongeo gin ma tye ka omako, me obed oporo i kare ne. Pien teko me tim marac ma ocobo dong tye ka tic; ento en ma kombedi tye ka omako, obi mede omako nyaka ki kwanyo woko ki yo. Ci eka dong ngat marac eno oporo, ma Rwot obi ogoyo woko ki pum pa wiyene, ki obi bolo woko ki cal maler pa bino ne; pa en, bino ne onyo ikare me tic pa Setani, ki teko weng, ki alama, ki tim matek me bwola, kacel ki bwanyo weng me pe kicol i joma tye ka goro; pien pe gigamo mero pa ada, me gubed gwoko kwo. Kacel pi man, Lubanga obi cwalo botgi tim ma tek me bwola, me gigeno bwola; me gubed weng kigero woko joma pe gigeno ada, ento gimero pe kicol. 2 Tesalonika 2:1-12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
Nyig lok man ma aa ki i Maco bot Tesalonika gityeko waco pi en mapol i Tabul me Habakkuk; eka i kare man wa bicono tam macok coki keken. Gin ma Sister White cwako nying ni “tic ma lamal pa Satani” obedo lok pa Paulo ma waco ni, “tic pa Satani, kun tye kwede teko weng, alama, ki lamal ma pe adier.” Tic marac ma pe adier ma Sister White ki Paulo giyaro ocake i cik me Nino Abicel i Amerika ma Kacel.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
I kabedo man me Tesalonika ma wa tye ka neno iye, Paulo nyutu wa ni Paapa i agiki me piny obedo gi nying angwen ma pe rwate. Paapa obedo “dano me keca,” obedo “nyathi me loro,” obedo “misteri me keca,” ki “ngat ma marac en.” Paulo bene miyo wa ngec mapatpat ikom kit pa Paapa labongo nying angwen, pien owaco wa ni Paapa (ma i kare pa Paulo, en pud con obedo me aa) “binyutu i kare pa en.”
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
Paapa “bin nyutu i kare ne.” Kede angec, ada pa Bibul ma cwec loyo—ento pe obedo keken ada pa Bibul—ni Paapa pa Kanisa Roma obedo Antikristo pa porofesi pa Bibul, ki keto atir ki abicel me ngec ma rucu keken ki ma atir i Bibul ma nyutu “kare” ma Paapasi bin loro lobo, en kacel “kare” ma dano ducu yaro kwede nying “Dark Ages.” Bibul nyutu Paapa macalo Paapasi, kun nyutu acok-acok kare atir, aa ki 538 dok ce 1798, ma Paapasi bin loro lobo. Paulo owaco ni en bin nyutu i kare ne.
Paul also identifies that it is the pope that “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.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Paulo bende nyutho ni en Paapa ma ‘ogengo ki cweyo pire ite maloyo gin weng ma kityeko yee ni obedo Lubanga, onyo ma ki woro; kun keken calo Lubanga obedo piny i ot pa Lubanga, nyuto pire ni en Lubanga.’ I bot gin mukene mapol, man nyutho ni Antikristo me poropheti pa Baibul obedo cal me dini. Pe en Hitler, onyo Alexander the Great. Man dok gonyo mapol nongo pa Paapa, pien pe keken en rwot marac me dini; ento en rwot marac me dini ma waco ni tye i ot pa Lubanga. Antikristo waco ni obedo piny i lacic me Kristiani.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Keken ki Paulo ki Daniel, ka Papa obedo i kanisa mamegi ma en owaco ni me Kricitiani, en onyutu kit pa Setani ma onongo omero bedo i kom pa Lubanga ki bedo malo loyo gin weng. A waco Paulo ki Daniel pien jo mapol ma gicweyo lok pa Bibul gityeko neno ni, ka Paulo onyutu ni acel ikit pa Papa en ngat ma yaro kene ducu, Paulo onongo keken omako lok pa Daniel ma ocoyo pa Papa i Diro apar acel pa Daniel, ka Daniel kany ocoyo ni:
“And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Rwot obitimo kit kica pa en; obiyweyo wi pa en, ka obidwongo iye loyo lubanga weng, obiwaco loc mubec i kom Lubanga pa lubanga, obilare kun kec otyeko: pien gin ma kiketo dong obitimo. Daniel 11:36.
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope 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.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Ka Paulo owaco ikom kit me mito kene madwong pa Paapa, ogamo tyen coc pa Daniel, kede owaco ni en aye Paapa ma “ocango ki oyaro wiye malo maloyo gin weng ma gilwongo ni Lubanga onyo ma gepako; ki kamano ni, calo Lubanga, obut i temple pa Lubanga, nyutu wiye ni en aye Lubanga.” Tyen coc pa Daniel ma nyutu kit pa Paapat, bene waco ikom “cawa” ma kigero me “nyutu” ni Paapat obedo Antikristo, kede oyaro ni Paapat binen obedo yot nyaka “kudho ogiko.”
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
“Indignation” otyeko i mwaka 1798. Daniel i rek man—kadi pe man obedo acel ki kabedo 7 ma atir i buk me Daniel ki buk me Revelation, kama kikwaco gin matime me higni 1260—ento nyutu maber twero pa Papa, kede keto cal ni onongo okwako ‘laro ma kelo tho,’ macalo John lwongo ne, i mwaka 1798. Kumeno, rek man nyutu tyeko me kare me kongo pa Papa, ento pe nyutu dwong pa kare me kongone.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
I tyen me coc man, Paulo bende nyutu teko ma obin gengo lwak pa Papa piny ki tero rwom i lobo i mwaka 538, ka owaco ni jo Tesalonika ma ocoyo botgi dong onongo ongeyo adwogi man ma pire tek. En openyo ni, "Pe upare ni, ka anongo pud abedo ki botu, anongo owaco botu lok man?" En omiyogi par ni dong onongo ongeyo "gin ma tye gengo" (mityo ni gengo) lwak pa Papa nyo okane "obin nyutu i cawa ne." Teko ma onongo obedo anyim, ma ogengo lwak pa Papa me tero rwom i lobo, en ne teko ma onongo tye kitero rwom i lobo ka Paulo ocoyo baruwa. En ne Roma me pagani. Paulo ocoyo ni Roma me pagani "kikwanyo woko ki yoo" wek lwak pa Papa omed tero rwom i lobo.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Ngec man keken omiyo William Miller onen ni twero ma giketo calo “the daily” i buk pa Daniel, obedo Roma me Pagani. Adventizim tyeko yee ni kit pa yubo ne, ci dok piny pa ngec porofetik pa William Miller weng, onongo kityeko bedo i kom ngec ma otyeko nongo i buku pa Daniel ki Revelation, ki ni buku aryo meno gikwano ikom twero aryo ma golo lobo woko: Roma me Pagani ki Roma pa Papa. I dul me lok i Thessalonians, Miller, ka dong onongo tye ki ngec (macalo Protestant weng i cawa ne onongo ngeyo ni Papa obedo Antikristo); ka orwate ni Roma me Pagani obedo twero me mukato ma onongo odonyo anyim twero pa Papa, ki ni Paulo owaco ni Roma me Pagani myero kikwanyo woko anyim papasi me dongo ka kicako bedo i kom pa lobo, eka oyiiko man ki buk pa Daniel ki “the daily”, ma i kare adek giwaco ni “the daily” myero kikwanyo woko anyim papasi cano twero pa lobo. Lok pa Paulo omiyo Miller onen ni Roma me Pagani en obedo “the daily” pa Daniel, ci ki ten acel dok onongo twero neno ni twero aryo ma golo lobo pa Daniel en Roma me Pagani ki Roma pa Papa. Gin ma kare man obedo faundesoni pa moviment pa Millerite. Kombedi Adventizim tye ka kwero tutwal tic pa Miller, ento pe keken, gi dong twero nongo ni yore ma lamal pa medo me ngec pa Miller i kom “the daily” i Daniel nyutu adwogi ni twero ma Paulo owaco ni “tigo” nyime me dongo pa twero pa Papa nyo ka kikwanyo woko, en obedo Roma me Pagani; en aye poyo ma kare pa paro pa Miller ikom gin magi.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
Ka ada pa "the daily" i Buk pa Daniel tye cal pa Roma ma pe yero Lubanga, ma onongo ocako con i lwak pa Roma me Pope, ma Daniel onongo oyaro calo rac ma golo piny, ento Miller onwongo twero ngeyo cawa me poropesii ma rwato ki lwak ma poropesii pa Bible okwaco; ki, ka wic pa iye oyabere bot ngec magi, oketo kacel dyere me adaa ma nyutu pati pa Adventism. Gin ada meno kityeko oketo gi pire tek i tebul aryo pa cal pa piyonia me 1843 ki 1850. Gin ada meno obedo pat pa Adventism, ki gityeko keto piny i ngeyo pa "cawa". Mukato pa kare ma pat kityeko oketo i kabedo, obedo lok ma makwongo i Tebul pa Habakkuk.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
Gin ma pe ginyutu i Tebulu pa Habakkuk en ni, kac ma ki keto iye kare giyubo kit ma omiyo twero me neno ma mite pi jo ikare me agiki me ngeyo ni tye adiera ma ki nyutu calo kac. Tye adiera me acaki ma en kidi me acaki ma ki keto i kac, ento “the daily” i buk pa Daniel pe en adiera me acaki pa Miller. Adiera ma bino bedo kidi me acaki i kac ma Miller onongo ki cako yubo, en “the seven times” me Leviticus 26; ento, labongo adiera me “the daily,” Miller pe ongenyo kit me porofesi ma myero ongenyo me cwalo kwena pa lakica me acaki. Kit ne en ma oketo porofesi i neno pa twero aryo ma gubalo. Miller onongo waco lok makwako the dragon (pagan Rome) ki the beast (the papacy). Lakica me adek cwalo kwena bot the dragon (United Nations), the beast (the papacy), ki laneno marac (the United States).
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Ka ngat acel oyie weng—pe manok, ento weng—poropheti me kare ma jo Millerite oketo atir i cal me jo mukwongo ma pwod aryo, ngat en myero openyo ka oneno gin atir meno pire keken. Iromo oyie gi nining ka pe iteme gi con? Ka joma tye ka penyo gin atir me cim gimeko gin atir meno pi teme pire keken, ci lacen giyie gi weng, ci gityeko yubu i bot Kidi, pe i bot ywaya.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
Wek jo ma tye ka cung i ocing pa Zion calo jogwoko pa Lubanga obed lacoo ma twero neno peko ma tye i anyim jo, lacoo ma twero yaro atir ki bal, maber ki marac.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Pi weko jo ma biwinyo me lenyo maber poropheti me cawa ikom lok me con pa Millerite, myero gitim tic me neno kare me con ma ginyutu kwede poropheti me cawa. Man nyutu tic me gonyo gin matime i rek me cawa. Ka ngat ma tye ka kwano poropheti okato rwom me penyo ma i iye obaro kare magi me poropheti, ma gi Millerite oketo nyinggi ki i Bibil, ci ceken gicwako kwede ki rekod me lok me con, dong en bino bedo i kabedo me ngeyo ni lok me con ma i acaki pa poropheti me cawa ki i cal nyutu lok me con ma i agiki pa poropheti acel keken. Ki wang man, ngat me kwano myero okwano ni lok me con dogi dwoko. Kun ngec man dong tye, myero bene onen ni Yesu nyutu agiki ki acaki.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Kede ki rek me poroporo ma nyutu agiki pa piny calo 'cweyo tempu', lakwan myero ongeyo ni tye kidi me agiki ma ki keto i wi tempu ma ki cweyo i wi lagam. Myero odonyo neno ni lagam pa tempu ma ki tiyo kwede Miller me kelo i wang (ma nyutu Yesu Kiristo, pien pe tye lagam mukene mo ma ki romo keto, labongo Yesu Kiristo), obedo lagam ma ki cweyo i wi cawa me poroporo. Pien Yesu nyutu agiki ki acaki, lakwan myero bene neno ni kidi me agiki i wi tempu myero ocakala kwede lagam. Lagam pa tempu pi Miller obedo cawa me poroporo; ento kadi kamano, lagam en Yesu Kiristo.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.
Ki kica pa Lubanga ma omii an, calo lajubi ma ngec, aketo kit me acaki, ki dano mukene tye ka yubo iye. Ento dano weng obed ki paro maber ikom kit ma oyubo iye. Pien pe tye kit me acaki mukene ma dano twero keto, mapol ikom ma dong kiketo, en aye Yesu Kiristo. 1 Korint 3:10–11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
Paulo nyuto ni ticine en yubo ot pa Rwot, ma iye en okete odira, onyo cako ne. En obedo apwostol pa jo pe Yawudi, ki en onongo okete odira pa Kanisa me Kristo. Pien, Paulo bene nyuto ni ring wa gin ot pa Roho Maler. Bende tye ot pa Solomoni ki kac maler ma i thim; ma weng gitye ki odira, ma weng gitye calo Yesu Kristo. Odira ma Miller onongo oyubo en odira pa ot pa Adiventisimu, ki odira pa ot meno en Yesu Kristo keken, pe ki rim; ento tutwal, ot meno en ma kiyubo ki gin me yubo ma gin me Roho ki me porofetik.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
Eka, kidi me wii bende myero obedo Yesu Kristo; ento kidi me wii bende myero tye ki cik me poropheti ma pire tek, pien Miller ne onwang cik mapol, ma iye tye cik ma pire tek pa jo‑Miller, me “nino acel obedo macalo mwaka acel”. Ka pe tye cik eni, poropheti me cawa pe ngene, ci tyen pe tye. Myero i agiki bedo gin ma rwate ma nyutu Yesu Kristo (Tyen), ma obedo cik ma pire tek i iye cic mapol ma keto Nyutu pa Yesu Kristo. Cik en aye cik me “lok me acaki”, ma nyutu gin ma cing i kikome pa Kristo ma miyo ngene agiki ki acaki.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
I 2 Tesalonika, gin ma pe giyudo amaro ada matir, pi gikonye woko, gikwero ada ma ginyutu kwede ki lok me Leb Girik, ma ki cwalo ki lok me Leb Hibrio ma kimiyo ki cuk adek, ma ki loko ne calo “ada matir” i Cik Macon. Dul ma oyudo goba ma tek, pien gin geno bwola, gi okwero dwogo i yoo macon, pite me Adventism ma ginyutu i kacoc aryo lamal. Kono, i poto me coc ma wa tye kedo kwede pi kare mapol kombedi, owaco ni:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Malaika madwong ma oyubu John pe onongo obedo ngat mo mukene, ento Yesu Kristo keken. Keto tung macero pa En iye nam, ki tung macego pa En iye lobo ma pe tye pi, nyuto dul me tic ma En tye timo i kare me agiki me lweny madwong kwede Setani. Kabedo man nyuto twero pa malo ki cing pa En i lobo weng. Lweny man onongo cako medo i teko ki bedo ma pe gilokki, ki kare ki kare; binedo bene nyo, ocoke i kare me agiki, ka tic ma loyo me twero pa otur obino tyeko rwom pa gi. Setani, kacel ki dano marac, bimiyo lobo weng ki kerek ma pe ginongo hera pa adiera obed i bal. Ento malaika madwong mano kwayo winyo. Oyabo dwon madit. Obin nyuto twero ki cing pa dwon pa En bot gin ma kicwalo pire ki Setani me kongo adiera.” The Seventh-day Adventist Bible Commentary, Volumu 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
I lok ma kicoyo anyim, “kanisa ma pe giywako hera pa ada” obedo nyiri ma marac ki ma puk pa Daniyeli ki pa Matayo, ma Amos 8:12 nyutu ni gibicako yeny ngec me ciko me agiki pa Lubanga ikare ma dong ogiko. Dong ogiko, pien gi geno lok mape ada ikom bon pa Adventism. Adventism ka acel ocako me camo lok mape ada eno i 1863; kacel ki kare eno, en odok pire marac kacel.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
An atamo ni gin ma an abedo ka coyo kombedi obedo mara keken ducu, ento lacer pa lanabi manyen mane ki cweyo i Adventismo ki ceng 1863, obedo ngo? Ellen White owaco ikom kwena pa Jones ki Waggoner me 1888 ni, en obedo kwena ma obedo tye ka yaro pi ceng mapol. I 1888, bot Adventismo, kwena gi romo winyo calo manyen ki ma oketo goro; ento bedo manyen ne kede goro ne pe obedo piny ki kwena manyen, entono obedo piny ki opuk me wange ma obedo ka dogo i jo Lubanga ki ceng 1863.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
Ellen White otyeko nyuto ni Adventism obedo i kit Laodikea pi anyim 1863, ci opur-wang me Laodikea dong ocako oywako iyie Adventism pi anyim 1863; ento i 1863 Kanisa, ki lok me cik, oweko woko adwogi ikom “kare abiro” me Levitiko 26, ma en aye “porofesi me kare” ma acel me acel ma Miller onwongo nongo. Pe tye ler me porofesi ma oaa i Adventism ki 1863 doki! Ngo ma oloko?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
Kidi me acaki pa ot pa Lubanga, ma ki cweyo iye kare me poro, ma onongo tito Yesu Kristo, ki weko ne i tere ki Adventism i 1863. Kidi me acaki ma Miller oketo i acaki pa ot pa Lubanga, ma rwate i kare calo ma Kristo onongo nyutu iye i Daniel, ma onongo nyutu kene calo Palmoni, “ngat me cimo ma maber matek,” kijuko ne kede ki weko ne i tere. Kidi me acaki mapire tek ma Miller onongo nongo...
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
Ka Kristo owaco lok pa lanabi ikom kidi ma kijuko, en onongo oterone bot gintim ma otime atir i ngec pa Isirayel. Kit ma otime man onongo ki kube kwede yiko templo me acaki. Ento ka onongo tye ki cwalo mapire keken i cawa me bino pa Kristo me acaki, ki myero odonyo i cwinya pa Yuda ki teko maloyo, in aye tye ki kwena pi wa bene. Ka templo pa Solomono giyiko ne, kidi madwong pi ogulu ki pite gicweyo weng i kacweyo kidi; ci ka gi okelo gi i kabedo me yiko, pe myero gigonyo iyegi gin me tic keken; latic onongo romo keken me keto gi i kabedo ma kiketo pi gi. Pi tic i pite, gicweyo kidi acel ma madwong loyo ki ki mwon ma pire keken; ento latic pe ginyuto kabedo mo pi en, ki pe giyee ne. Obedo gin ma lacer botgi, pien onongo obedo tye i yo me ticgi labongo pe gitiyo kwede. Pi kare madongo odong calo kidi ma kijuko. Ento ka latic me yiko ot odonyo i keto tung, gi ocamo pi kare madongo me nongo kidi ma rwom ne keno ki teko ma oromo, ki mwon ma atir, me cako kabedo meno, ki me nyutu dwe madwong ma binyalo bedo peke iye. Ka giyero pe ki rweny pi kabedo man ma piro madwong, bedo ber pa ot weng obin dong i kwo me peko. Myero ginongo kidi ma romo dwir bot ceng, bot yie, ki bot yamo matek. Kidi mapatpat gityeko giyero i kare kare mapatpat, ento i pongo me dwe madwong gi opoko piny i kete. Gin mukene pe ginyutu tem me lok ma peya i pieng. Ento me agiki, gi odugo wii gi i kom kidi mane kare madongo kijuko. Onongo ocako bedo bot pieng, bot ceng ki bot yamo me koth, ento pe oneno rweny motwo keken me poko. Latic me yiko ot opimone. Otyeko poko tem weng, ento tem acel kende onongo pe gityeko timo iye. Ka romo nyutu tem me pongo matek, gityeko moko ni gibinoyee obed kidi me tung. Gitemone. Kidi giyee ne, gi okelo ne i kabedo ma kiketo pi en, ki ginyutu ni orwate atir. I neno pa lanabi, Aisaia onyutne ni kidi man obedo cal me Kristo. Owaco ni:
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“Mii Rwot me lweny keken obed ma maleng botwu; mii en obed lworwu, mii en obed lacimwu. En obedo kabedo me gwoko; ento bot gang aryo pa Isirael, obedo kidi ma gicobo iye, ki kidi ma gipoto iye; obedo twol ki nyig bot jo me Jerusalem. Ki ngat mapol i ikomgi gibicobo, gibipoto, gibicego, gibinyig, ki gibimako.” Ki cwalo lanen piny i neno nyo i bino pa acel, kinyuto ni Kricito myero oremo pek ki tem, ma kit me timo bot kidi me tung madit i Tempol pa Solomon obedo cal me nyutu ne. “Ento pien kama eni, Rwot Lubanga owaco: ‘Di, an abeto i Siyon pi rwom kidi, kidi ma kikemo, kidi me tung ma par, rwom ma otum: ngat ma tye ki yie pe obi oyoo.’” Isaya 8:13-15; 28:16.
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
I ngec madwong ma pe tye tyen, Lubanga oyer kidi me but, ci okete keken. Oyeo ne “but ma atir.” Lobo weng twero keto iye gin ma pire tek ki bal cwinygi; twero tedo gi weng. Ki lugwok ma opong, gin twero yubo iye. Kristo obedo “kidi ma kitemo.” Gin ma geno iye, pe bi tur. Otyeko temo weng. Orwako pire tek pa bal pa Adamu, ki bal pa jo ma bino anyim pa Adamu, ci otyeko loyo mapol teko me marac. Orwako pire tek ma dano weng ma otimo peko ma odwogo giketo iye. I Kristo, cwinya ma tye ki bal otyeko nongo yweyo. En obedo but ma atir. Dano weng ma gicwalo iye me geno, gimero i lugwok ma opong.
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
I lok pa porofet Aisaia, gicoyo atir ni Kirisito en obedo kidi me dul piny ma atir, kede bende kidi me poto. Aposto Pita, kun ocoyo lok ki cwiny ma Roho Maleng omiyo iye, nyutu atir bot ngat mene Kirisito obedo kidi me dul piny, ci bot ngat mene obedo kidi me gudo:
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
Ka obedo ni wun otemo ni Rwot tye ma ber. Bot en ma wun obino, calo i kidi matye ki kwo, ma kikwero ne ki dano, ento kiyero ne ki Lubanga, ka ma wel; wun bende, calo kidi ma tye ki kwo, ki goro wun dok ot me Lamo, lwak pa jodolo maler, me miyo cer me Lamo, ma kiye ki Lubanga ki Yesu Kiristo. Kono bende kicoyo i Cik ni: “Nen, an ater i Siyon kidi me kor madit, ma kiyero, ma wel; ki ngat ma genone pe obi kuny.” Bot wun ma genone, en tye ma wel; ento bot jo ma pe gwinyo, kidi ma jo ogoro otyeko kwero ne, en keken omiyo obedo wi me kor, ka kidi me boto, ki pobo me kwoyo; pam ki jo ma giboto i Yub, pien pe gwinyo. 1 Peturo 2:3-8.
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
I bot jo ma geno, Kristo obedo rwom ma adaa. Gin aye jo ma gipye i Kidi ki gibale. Bedo piny i bot Kristo kede geno i iye, gin ki nyutu kany. Opye i Kidi ki obale nyutu weko bedo maber pa wa keken, wot bot Kristo ki pacwiny calo nyithindo, ka waloko peko wa, ka wa geno i hera ne ma kwero. Kede kamano, ki geno kede winyo ni wan wayiko i Kristo calo rwom wa.
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
I tung kidi matye kwo man, Yahudi ki Gentile weng twero yubu. En piny me yubu ma keken, ma iye watwero yubu ki ber bedo. Obure romo pi weng, ki tekone romo me cwako dwong ki yot me piny weng. Ki rwate ki Kristo, Kidi matye kwo, joma yubu i piny man weng gibedo kidi matye kwo. Jo mapol, ki tic pa gingi kene, kicwagi, kityeli, ki kimegi maber; ento pe gubedo ‘kidi matye kwo’, pien pe gibirwate ki Kristo. Labongo rwate man, pe tye dano mo ma twero gwoko kwo pa gin. Labongo kwo pa Kristo i wawa, pe watwero mede ki lweny me tem. Gwoko wa me kare weng tye ikom yubu wa i piny me yubu ma atir. Kombedi, jo mapol giyubu i piny me yubu ma pe gitem. Ka pi obarak, yamo madwong odiny, ki pi madwong obin, otgi bi lubo piny, pien pe kigiyubu i tung Kidi ma pe kato kare, Kidi me icugu madwong, Kristo Yesu.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
I bot gin ma gi gopore i lok, ka pe gi winyo, Kirisito obedo lit ma ogoyo piny. Ento, ‘lit ma jo ma gicako ot ocayo, en aye kityeko timo wii me kong.’ Calo lit ma kicayo, Kirisito i tici pa en i piny, otyeko kwo i bot pe kiworo ne ki kobo. En, ‘kityeko yabo en ki kicayo ne gi dano; en dano me kum, ma opongo ngeyo kum: ... kityeko yabo en, wan pe wa woro ne.’ Isaia 53:3. Ento kare obino macok ma bityeko keto dwong iye. Ki dwogo ne bot gi ma githo, bityeko yaro ne ni, ‘Obedo Wot pa Lubanga ki teko.’ Roma 1:4. I dwogo ne marom aryo, bityeko gonyo ni en Rwot pa polo ki piny. Jo ma kombedi gutye ka gubino okumo en iye i yat, gubinyege dwong pa en. I anyim polo ki piny weng, lit ma kicayo obedo wii me kong.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
I dano mo keken ma obipoto iye, obiyayo ne odoko peya. Jo ma ojuko Kristo, cok-cok obineno gang-gi madongo ki piny-gi kityeko balo woko. Lamal-gi obiyey woko, kityekiyek calo lwo i anyim yamo. Ento ngo ma obalo Yahudi? En kidi, ma ka gicoyo iye, giben bedo ki kuc. En ber pa Lubanga ma kicwalo piny, bedo kakare ma kicwalo woko, ki kica ma kicako niang kwede. Dano gidwogo i lweny ki Lubanga, ki gin weng ma giben kwor-gi gidwogo odoko balo-gi. Gin weng ma Lubanga ocano pi ngima, gineno ni obedo pi tho. I tero Kristo i latal ma giYahudi otimo, obedo tye ki balo Yerusalemu. Rewu ma opye i Kalivari obedo dwong ma ocoyo gi i bal pi piny man ki pi piny ma bino. I nino madongo me agiki, ka yaro pa Lubanga obipoto i wi jo ma gicwalo piny ngwono pa Lubanga. Kristo, kidi me poto-gi, dong obimonone botgi calo got me cwer. Lamal pa wii-gi, ma i bot jo maleng obedo ngima, ibot jo marac obedo mac me golo weng. Pien iromo ma kicwalo woko, ngwono ma kikwero, jaricho obibalo.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
Ki porabulu mapol kacel ki ciko ma doki-doki, Yesu onyuto gin ma bi time bot jo Yahudi ka giyabo Wod pa Lubanga. I lok man onongo waco bot dano weng i kare weng ma gipe ogamo ne calo Lakonygi. Ciko weng obedo pi gi. Od pa Lubanga ma gityeko yaro, wod ma pe owoto, jo me pot me wii ma rac, jo-cweyo ot ma gigeyo, gitye ki rwategi i ngolo pa jaricho keken. Ka pe odwogo, gin ma gityeko poyo ni bino otime bi bedo pa iye. Desire of Ages, 597-600.
We will continue this in the next article.
Wabimedo ki gin man i coc ma anyim.