In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
I lanyut me coc ma wa dong tye ka yiko, ma tye ka miyo tam ikom Kristo macalo Malayika i Revelation apar ma obur piny, Kristo macalo Malayika madongo nyutu ‘dul ma En tye ka timo i agiki pa lweny madongo ki Setan.’ ‘Kabedo’ ma Kristo otyeko cano, ka otyeko keto tung macek pa En i nam ki tung ameyo pa En i lobo ma pe tye ki pi, ‘nyutu twero pa En ma madongo tutwal ki ruhi pa En loyo lobo weng.’ Ka Kristo oyaro ‘ki dwon madongo,’ o ‘yaro’ ‘calo ka leon tye ka ror.’
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
Kirisito bi nyutu twero weng pa En i “cawa me agiki pa lweny madit”; ka Kirisito nyutu twero weng pa En, En otimo kamano macalo Simba pa Kaka Yuda.
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
Lakony gityeko nyutu ne i bot Yohana ki cal me ‘Leona pa kabila pa Yuda’ ki me ‘Rombo ma macalo ni kityeko ogoyo kwo ne.’ Rweny pa Yohana 5:5, 6. Cal man ginyutu bedo acel pa twero ma opong weng ki hera ma yweko iye keni. Leona pa Yuda, ma tek tutwal bot jo ma kiko kica ne, bino bedo Rombo pa Lubanga bot jo ma winyo ki jo ma matek i yie. Tic pa Jo-Apostol, 589.
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. 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.”
Kit ma Kristo onyutu kwede calo Simba pa dul Yuda nyute pire tek tic pa en me gudo ki yweyo poropheti me Baybul, ki kare ma Rubanga otere. Mapwod pe kare me tem pa dano ogudo woko, ka ‘kare tye i wi cing,’ bibedo yweyo me ada me Baybul ma pire tek ma binyutu ‘gin ma myero otime i cawa matidi.’
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ngec me nyuto pa Yesu Kristo, ma Lubanga omii ne, me anyuto bot laticene gin ma myero e cawa manok obino otime; ci ocwalo malaika ne me anyuto bot latic ne Yohana. En ma ocoyo lok pa Lubanga, kede lanyutu pa Yesu Kristo, kacel ki gin weng ma oneno. Opong kica en ma kwano, kede gin ma winyo lok pa poropheti man, kede gu gwoko gin ma kicoyo iye; pien cawa dong tye i cing. Revelation 1:1-3.
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
Ka “kare” ma tye “i cing” obino i kit ma gin otime, kityeko waco kica bot jo ma kwano, ma winyo, “kadong gwoko gin ma kiketo iye.” Lok me ngec man obedo lok ma lapire, ma lube ki kare, ma twero ngene keken ka “kare tye i cing.” Enotere—i kare man, ki pe con—jo bi twero kwano, winyo, “kadong gwoko gin ma kiketo iye” i Buk me Nyuto. Ka “kare tye i cing,” kica ma kityeko waco bot jo ma “kwano,” “winyo,” “kadong gwoko gin ma kiketo iye” romo kwede yabo Buk me Daniel i “kare me agiki.”
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Kono in, Daniel, geng lok, ci keto lanyut i buk nyo i kare me agiki; jo mapol bi wot i anyim ki i anyima, ki ngec bi medo. Daniel 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
‘Mapol’ ma tye ka ‘ceto ki aa’ (ma nyutu pwonya pa Lok pa Lubanga) tye ka timo mano i ‘kare pa agiki,’ ka ‘lok’ ma onongo ki yilo ‘i buk’ pa Daniel ki yabu. Ento tye kit mukene pa jo ma pe gonyo ma tye ka ceto ki aa konye kende kacel ka ki keto ‘cik pa Ceng abicel’ i Amerika ma ki rwate kacel.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Nen, nino obino, Rwot Lubanga owaco ni: abi cwal lacam i piny; pe lacam pa makkati, nyo pe mito pii, ento lacam pa winyo leb pa Rwot. Gin obiro yabu ki yabu ki bot yamo dok i bot yamo, ki i tung ma i bor dok i tung anyim; gibiro pito ki pito me yeny leb pa Rwot, ento pe gubed oneno. I nino en, mon ma pe gi nongo kwede kacel ki lutan ma yut gibiro tup pi pii. Gin ma gicako kwer i nying richo pa Samaria, ki waco ni, “Lubanga mii, o Dan, tye ngima”; ki ni, “yor pa Beersheba tye ngima”; bene gin obut piny, pe gidok ocing doki. Amos 8:11-14.
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
Lapor pa Samaria ne obedo lapor ma kinyutu kwede Ahab ki Jezebel; Ahab kinyutu calo United States, ento Jezebel kinyutu calo Kanisa Katolik. Jezebel, Ahab, ki lanen ma pe adier i agoya kwede Elija i Got Karmel, ginyutu calo cik pa Sande. I agoya meno ne tye dul aryo me lanen ma pe maleng: lanen pa Baal ki jolemo pa yago. Baal ne obedo acel ki jogi ma giworo; gin mukene ma giworo i yago ne en Ashtaroth. Baal ne obedo jogi ma dic, ento Ashtaroth ne obedo jogi ma dako. Kacel, jogi ma dic nyutu calo gamente, ento ma dako nyutu calo kanisa.
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
Jok ma oketore i Dan, oketore ki Rwot me acel pa Samaria Jeroboam, ma oketo otino me dyang me zahabu i Bethel kacel ki i Dan. Bethel ki tye kiteongo ‘ot pa Lubanga’ ento Dan ki tye kiteongo ‘hukumu’; kacel-gi gi nyutu lupok pa kanisa kacel ki gavumenti, ma binen time i Amerika anyim keto cik me gwoko Sande. Otino me dyang me zahabu aryo magi ginyutore ki otino me dyang me zahabu pa Aron.
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
Otino dyang obedo lagoro, ki gim yero me yinyo obedo cal; eka otino dyang me yinyo pa Aron, kede bende otino dyang aryo me yinyo pa Jeroboam, gi nyutu rwate kacel pa kanisa ki gamente ma otime i kare manok mapwod pe gicako keto i tic cik me Jumapiri i United States. I kit pa Jeroboam, taun aryo omiyo adwogi me aryo ikom alama pa rwate kacel pa kanisa ki gamente, ma kiwaco ni cal pa lagoro i Buk me Yabo.
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
Kit me Beersheba nyutu dog-wii me Abraham. Nguce me acaki ma kimiyo nyinge 'Beersheba' tye i Genesis 21, ma obedo kite ma Apwostol Paulo otiyo kwede me gengo jo ma i cawa pa iye gityeko moko tamgi ni myero igwoko cik me seremonial ki riemo wek igwoko kwo. Paulo otiyo ki kite ma kityeko miyo nyinge Beersheba cono me acaki. Otiyo kwede gin mukato meno me welo dog-wii aryo ma pe rwate kacel, ma gitukore-gi, i lok acel keken. Paulo otyeko tic ki nwo me dako dic (Ishmael) me nyutu dog-wii ma obedo piny i twero pa dano, ki oribe Ishmael ki Isaac, ma otyeko tic kwede me nyutu dog-wii ma obedo piny i twero pa Rubanga. Kite man me Baibul obedo kare me acaki ma kimiyo nyinge Beersheba, ci lacen i gin mukato Paulo otiyo kwede gin mukato meno me yaro kit ma obedo i gin mukato pa keken, ma dong kityeko yarone i gin mukato me Baibul. Paulo gene ci otito ni gin mukato me Baibul dwogo odoco.
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
Kadi bene Paulo tye ka tic ki bwoc man i Genesis 21 me yaro lagam aryo ma gicaro pire kene, i bwoc man keken tye lagam aryo ma Lubanga omiyo kwede Abraham; ento pe gin lagam aryo ma Paulo otyeko kwanyo ki i lok me coc man. I bwoc man, Lubanga dok ociko ni, i rek pa Isaka, obino tyeko lok ma oweko con me miyo Abraham obed wu pa ogwanga mapol; kede odok ociko ni obino miyo Ismael obed wu pa ogwanga madwong. Bwoc acel i Kitabu Maleng, lagam angwen ma kikwayo iye, kede en aye kare me acaki ma Beersheba kiwaco nying en i Kitabu Maleng.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
Omiyo en owaco bot Abraham ni, “Kwany woko dako ma latic man ki otinone; pien otino pa dako ma latic man pe bi yabu kwede ki otin na, Isaka.” Ci gin eni onongo peko madit i wang Abraham pi otinone. Lubanga owaco bot Abraham ni, “Pe obed peko i wang in pi otino, kede pi dako ma latic pa in; i gin weng ma Sara owaco bot in, winyo dwon ne; pien i Isaka bikwaco nying pa nyith in. Kede bende otino pa dako ma latic abi miyo en bedo jo piny acel, pien en nyith in.” Ci Abraham ocako i cawa con, okano makati ki agulu me pi, omiyo Hagar, oko keto i twere ne, ki otino, ocweyo ne woko; en owoto woko, okale pire kany i bungu me Bereseba. Genesis 21:10-14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Beersheba nyutu lagam pa Abraham. I but man keken, Abraham bende otimo lagam ki Abimelech.
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
I kare meno, Abimelek ki Fikol, lutiang madit pa dul lweny ne, owaco bot Abraham ni, “Lubanga obedo kede in i gin weng ma itimo. Kombedi, kwe i bot an kany i nying Lubanga ni peke ibitimo ki an ki bwola, onyo ki otino na, onyo ki cucu na; ento calo ber ma atimoi, ibi timo an, ki piny ma itye kam odiyo iye.” Abraham owaco ni, “Abi kewe.”
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
Ci Abraham opiko Abimelech pi bur me pi ma latic pa Abimelech okawo woko ki dwong. Ci Abimelech owaco, an pe angeo ngat ma otimo tic man; in bende pe i waco an, an bende pe awinyo pi en, ento tin.
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
Abraham okawo rombo ki dyang, omiyo Abimelek; gi aryo giketo rwom. Abraham oketo rombo min abiro me ogwok keken. Abimelek openyo Abraham ni, “Gin angeo rombo min abiro ma iketo keken?”
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
En owaco ni, “Pi nywol ram dako abiro magi, in ibikelo gi ki cing am, wek gubed lami pi an ni an ogoyo bur pi man.” En onwo nying kabedo meno Beersheba; pien i kany gi aryo omako lagam. Kamano gi ociko kica i Beersheba; eka Abimelech ocungo, kede Phicol, ladit me lweny mamegi, gi dwogo i piny jo-Filistini. Abraham ocuko otut me yago i Beersheba, ki kany okwayo nying Rwot, Lubanga ma pe giko.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Ki Abraham onongo obedo i lobo pa Filisita pi nino mapol. Genesis 21:22-34.
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
Beerseba obedo cal ma nyuto dic pa Lubanga kwede Abiraamu. I Kitap pa Lubanga tye lok me dic mapol ma kicimo, ma gicobo Beerseba ki dic pa Abiraamu. "Beer" nyutu "wang pi" kede "sheba" nyutu "abiro." "Sheba" en dong lok acel me Leb Ebiru ma giketo ne calo "seven times," ma William Miller onyoŋo maber ni en yaro poropesy me mwaka 2,520 i Levitiko 26. En obedo "poropesy me kare" ma acel ma ocoyo, kede en obedo adwogi ma acel ma kicweyo woko i 1863. I kabedo me lok ma "sheba" giketo calo "seven times" i coc angwen mapat, kwer pa Lubanga ma gi yaro kwede "seven times" gikwaco ne "kec pa dic na."
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Kare an bene abi wot macok ki botu, abi yaro botu abicel aryo kare pi richo mewu. Era abi kelo ligangla botu, ma bi dwoko kum me kica na; ka ucengo dok acel iye gang mewu, abi cwalo twot marac botu; ci abi mii wunu i lwete pa lami. Levitiko 26:24, 25.
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
Lok ma kiloko calo “kare abiro” ki tyeko nyutu “cwer cwiny” me kica pa Lubanga i Levitiko 26, ma obedo “sheba” i lok “Beersheba”, bene kiloko dok aryo i Buk pa Daniel—kare acel calo “gamo” ma kicoyo i Cik pa Moses, ki kare acel calo “kwer”. “Gamo” ki “kwer” weng kiloko ki i lok “sheba”, pien “sheba” pe nyutu “abiro” keken; ento bene tye ki kit me “kica” onyo “gamo” ma ka giyogo, kelo “kwer”.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
En aye, Israel weng guleko cikni, kun gubalo woko, pi pe guwinyo dwoni; eka kwer ocwere i wa, ki kwac ma kiketo i cik pa Mose, lacoo pa Lubanga, pien watimo richo ikom en. Daniel 9:11.
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
Lok “sheba” onyo “abicel aryo”, ma nyutu nyith me rom abicel aryo ma ki miyo i bur me pi i Beersheba, nyutu laloc. Ki, laloc pa Lubanga onyo kwac pa En waco ni gin ma winyo cik gubedo ngima, ento gin ma pe winyo cik githo.
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
Beersheba tye lameny pa kica ma kinyuto ki geno pa Abraham. Dong ka “nyiri maber ma pe gityeko bedo ki dichuo” i Amos 8—ma bene gin “nyiri ma obalo wic” i Matayo 25—ki ma bene gin “lajwako peko” i Danieri 12—gitye ka kano “ki peko pa Samariya,” gin tye gicano rwate bot ryenyo pa Jezebel (papasi), ma oweelo ki Ahab (United Nations), ki ma tye ka telo i wi cal pa le (United States).
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
Ka gin acel keken “nyako maleng mapwod pe ongeyo lacoo” giwaco ni, “Lubanga me in, o Dan, tye,” gi tye gudo piny me woro cal me dhahabu pa nyathi dyang, macalo kit ma lamoko aryo (Aaron ki Jeroboam) otyeko nyutu ne. Nyathi dyang me dhahabu nyutu cal pa leja, ma obedo rwom pa kanisa ki gamente.
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
Ka gin acel acel nyeko ma pe gicako lati gicoyo ni “manner” pa Beersheba “dong tye,” lok me “manner” nyutu “yoo.” Man aye lok acel keken ma kitiyo kwede me nyutu “yoo” pa “yoo macon” i Jeremiah 6:16. Nyeko meno gicoyo ni, kadi bene gibwobo piny i cal pa lewa kede gicamo rany pa twero pa en, gin pud lutino pa Abraham. Gitye ka woto dok woto i Lok pa Lubanga yeny kwena ma kiloko kwede “east” gi “north” kede “sea to sea,” kede pud gicoyo ni gin Seventh-day Adventists, ento kare dong ocito.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Ento ngec ma bino ki tung ceng ki ki tung bor bikenyo ne; ka kamano obiceto woko ki cwiny marac madwong me balo, ki rib jo mapol woko. Ci obiyubu kac pa ot pa rwot i mede pa pi madwong, i got maleng ma rwom madwong; ento obino i agiki ne, ki pe obedo ngat mo me bi konyo ne. Daniel 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Nyeko maler magi tye i yeny me ngec me lok aryo ma ocake i anyim eni. Ngec me ciko ma agiki, ma ginyuto i cawa me agiki i 1989, i kare ma, calo ma kiyero i Kitap Daniel, bab apar acel, lok apac, ni “piny” ma kityo calo Soviet ma con, Papasi ki Amerika ma Kitye ki Dyer ogoyo woko, en aye ma nyutu dwogo ma agiki ki pobo ma agiki pa Papasi. I lok aryo magi, ngec ma kigoyo calo i tung cam ki i tung bor omiyo cwiny pa Rwot pa i tung bor (Papa) opoto matek, ki tuobo ma agiki ocako; ki obedo agiki i lok apac abic, ka Papasi kicako keto “tabernako,” ma oaa ki leb Ebru ma loke ne nyutu “tent” (“tent” obedo cal me kanisa), ento en obedo “tabernako” pa “ot pa rwot” ne, ma tito lwak. Kabedo ma en oketo “tabernako” ma tito rwom me kanisa ki lwak, onyo calo John o kwaco ne i Nyutu pa John, “cal pa lwec”, obedo “i wang pi madit mapol.” Nyeko maler tye i yeny me ngec me ciko ma agiki ma kigoyo calo i lok apac angwen ki apac abic pa Daniel bab apar acel, ci i lok ma medo kore, Mikael ocung malo, ki kare me temo oloro woko. Ci i kare en aye Amos aboro: apar angwen owaco ni nyeko maler “gibiro pobo woko, ki pe gibidwogo malo doki matwal.”
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
Ka nyako maleng gicayo ni gin Seventh-day Adventists ka keken i kare ma gitye gubedo piny me yabo cal pa leja, Jon omiyo gi calo Yahudi ma gicayo ni gin Yahudi, ento pe gin. Gicayo ni gin lutino pa Abraham, ento gi waco lok me bwoc.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Nen, abimiyo joma i Sinagogu pa Satan, ma gi waco ni gin jo Yahudi, ento pe gin, ento gi waco lok me bur; nen, abimiyo gi bino woro i anyim ti mamegi, kede ginenge ni an ahero in. Revelation 3:9.
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
Gi yaro lacar pa Pope, ci dong gi yaro kit pa en. Gi gamo ni gin obedo Yahudi, onyo gi gamo ni gin obedo Adventist ma gwoko Sabato; ento dong gi tye ki kit pa Pope, ma, i jami mukene, bedo “i ot pa Lubanga.” Gi gamo ni gin obedo Adventist, onyo gi gamo ni tye i ot pa Adventist; ento pe gi obedo Adventist, calo pe Pope obedo Kirisitiani.
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
Jogi ma tye ka woto “woto dok dwogo” me yeny “lok pa Rwot”, pe gin “jo me ngec” ma kiketo nyinggi i buk Daniel—ento kiketo nyinggi calo “dake ma pe otyeko bedo ki lacoo.” Obedo cwecwe ni jogi ma tye ka twolo, gi pur, ki gi lapii ma dwoko gi tho i citalo, pe gi “ngeyo” “lok pa Rwot”, pien gin tye ka yeny gin keken i citalo. Lok pa Rwot ma oyero piny mapwod pe kare me tem oloro, en aye Yer pa Yesu Kristo, ki jo ma pe me ngec, jo marac, onyo “dake ma ber”, gin jogi ma pe gi ngeyo “medo ngec” ma aa ki buk Daniel. Pe gi tye ki mafuta ma mite me lubo woto nyime i nyome, calo Matayo kwone.
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
“Kec” man obedo giko me tem. “Nyeke maleng” pa Amos, ma tye ka yeny mukate (Lok pa Lubanga) ki pi (Roho Maleng), gin aye “ngat marac” pa Daniel ma “pe gi ngec”. Gin aye “nyeke maleng ma pe gi ngec” pa Matayo, ma tye ka yeny Roho Maleng; kacel calo “shahidi” adek gin nyutu ngat ma gi nongo ngeyo ni karegi me goyo atera pi arusi dong otyeko, ki gi pe ki leya me ceto i weding, pien gi kwanyo “winyo” kwena mapat ma kombedi kityeko yabo woko. Ki cawa ma kwena mapat kiyabo woko nyaka giko me tem, en aye cawa me yayo me agiki pi woko. Bino i cawa meno pe igoyo atera obedo calo goyo atera me winyo lok, “Dong otum atir!”
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
Piny dong ocoto i tim marac, i yubu ki buk me cwinya, i dyere keken me tho—nino, nino. Ngat ange tye ka neno peko me cwinya pi cakogi woko i nino? Dwon mane twero cego botgi? Yic an ocwalo woko i kare me anyim, ka alama bi miyo. “Nen, lami nyako bino; woturu woko me conye.” Ento mogo gibibedo oporo me nongo mafuta pi dok cwiyo i lawigi, ci opore tutwal gibinongo ni kit pa ngat, ma ki nyuto kwede ki mafuta, pe romo me cwalo bot ngat mukene. Review and Herald, February 11, 1896.
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
Rek pa loc pa lacoc ma ki nyutu kwede i gero pa nyako maleng apar tiyo ki mo me nyutu kit pa dano, ento "mo me gweng" kede "mo maleng" bene nyutu lok pa "Tyen pa Lubanga".
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
Gin ma tye ka woto ki dwogo ‘i kany ki kany’ i buk Amos, gi medo i lwak ma nyutu dul pa Seventh-day Adventist ma gicayo tic megi me ‘ngeyo’ lok ma pire tek ma aa ki buk Revelation, ma kiyabo ka ‘cawa tye i cing.’
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
Kombedi wan tye kwo i cawa ma peko madit loyo; ci pe ngat acel wa myero opoto i yilo me bino pa Kristo. Pe ka ngat mo lubo ranyisi pa ngolo ma jwang, ka par ni obedo ber me kuro kun peko madit obino mapwod pe otyeko yilo kit pa ngat me bedo tyen i kare meno. Obino bedo odiyo weng me temo nongo bedo maber pa Kristo ka lwak gicoyo iyie ki gitemgi. Kombedi en kare me cwer bedo maber pa Kristo—liba me nyom ma bi mii itwero donyo i cam me nyom pa Lawi. I ranyisi, ngolo ma jwang ginyutu calo ka gikwanyo mwony, ento pe ginywako. Man obedo ranyisi pa gin ma pe giyilo gi keni, pe gityeko yubo kit pa ngat me bedo tyen i cawa me peko madit. Obedo calo ka gicito bot luwenegi ki waco ni, Miya kit pa in; anyim, an abirweny. Jo ma gi ngec pe ginywako cwalo mwonygi i latara pa ngolo ma jwang ma tye ka puko-puko. Kit pa ngat pe gin ma itwero cwalo; pe gin me cato onyo cayo; en gin ma imako keken. Rwot omiyo bot ngat keken twero me nongo kit pa bedo maber kubo cawa me temo; ento pe ocwalo yoo ma ki yore me miyo ni ngat acel cwalo bot mukene kit ma otyeko yubo kubo tiro me peko, kun opwonyo lok ki Lami Kwano Madit, me onyutu kuc i kare me tem, ki timo geno me iromo golo got pa gik ma nen calo pe romo. Pe romo cwalo ototo ma layeny pa hera—me miyo bot ngat mukene ber ma yot, yaro ma ngec, ki goro cwiny. Pe romo ni cwiny pa ngat acel opobo i cwiny pa ngat mukene hera pa Lubanga ki hera pa dano.
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
Ento ceng obino, ki tye ma lubbe wa, kun rwom ducu pa kica bi nyutu ki tem mapat. Gin ma rwate bot yore me kica maber, ma timo geno nyaka agiki, gibedo gin ma otyeko nyutu adwong i aye me tem ki koke i cawa ma okato mapat me kare me temo gi, ki gityeko cweyo kica gi malubo rupe pa Kiristo. Gibedo gin ma gityeko bedo marwate maber ki Kiristo, ma, ki ngec pa en ki ngwok pa en, gityeko nywako but i kit pa Lubanga. Ento dano mo keken pe twero miyo ngat mukene bedo me cwiny ma rwate, ki rwome me wii ma lamal, ki pong lacam-gi ma orem ki twero me kica. Wa ngat acel acel twero timo tutwal pi ngat mukene, ki miyo dano cal ma calo pa Kiristo, kun watio gi wek gidhi bot Kiristo me nongo kica maber, ma labongo en pe gubedo twero tugi i kobo. Dano myero paro ki lamo ikom tic mapeŋ me cweyo kica, ki cweyo kica gi malubo cal pa Lubanga. The Youth's Instructor, January 16, 1896.