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# The Book of Daniel - Number Thirty-Seven

Buk pa Daniel - Namba 37

Restoring the Original Truths: Unveiling William Miller’s Dream and the Prophetic Resurgence in the Last Days

Dwoko Adieri me Acaki: Nyutu Nino me William Miller kede Cako Odoco me Nabii i Cawa me Agiki

Author

Jeff Pippenger

Published

January 1, 2024

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William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.

Karo pa William Miller kiketo iye buk ma kicako “Early Writings”, kede kamano obedo piny ki poro pa lanen ki tic me keto i tici acel kene, calo ma kiteko ni myero otime ki latic me kwano ma tye ka temo yubo maber Lok pa Adwogi. Karo eni kinyutu mapol i mwaka mapol ki Future for America, ento kany wan watye ka keto ne i kwano me “medo ngec”, ma kikwanyo woko i “kare pa agiki” i 1798. Karo eni loko ikom lok pa kit ma giko pa kwena ma onongo nyutu ngec ma kimeedo. Onyutu rwate ma tye ikin tim me kwena pa malaika ma acel ki pa adek.

William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.

Kine pa William Miller nyutu ticne, ci ticne nongo kigamo calo tic pa Mose i cako pa Isirayɛl me kare macon. Tyeko pa kine pa Miller i cawa me agiki, nongo kigamo calo tic pa Kristo i cawa me agiki pa Isirayɛl me kare macon. Tic ma Kristo otyeko i agiki pa Isirayɛl me kare macon, oketo calo tic ma Kristo tyeko i cawa me agiki pa Isirayɛl me Lamo. I kine pa Miller, kinyutu ni “Dirt Brush Man” en aye tye ma timo tic ma kityeko i cawa me agiki. Obedo ma dwong tutwal me ngeyo kine pa Miller calo lapor me tyeko pa “Midnight Cry” i cawa me agiki. Obedo ma dwong tutwal bene me ngeyo ni tic pa Kristo pi Isirayɛl me kare macon i cawa me agiki pa gin, nongo kigamo calo tic pa “Dirt Brush Man” i kine pa Miller.

One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.

Gin acel i tic pa Kirisito ma tek me nyutu ni, en pe keken oyabo woko adiera ma kicano i piny kop i cawa pa Mose, ento i kare acel omedo ladit adiera magi ma i acaki. I timo kamano, oketo cal ni ka jo pa Lubanga otumo nino pa Miller i agiki me cawa, adiera ma kicweyo ki bot tic pa Miller bibedo ki medo mapol malo ki ngec me acaki ikomgi.

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> I kare pa Lakony, jo Yahudi gi tyeko cungo woko yem ma wel pa adieri ki ywec me kit ki lok me apoya, nyaka obedo pe romo neno maber ngo en adieri ki ngo pe adieri. Lakony obino me yweyo ywec me ayela ki bal ma gi gwoko pi kare madit, ka keto yem pa lok pa Lubanga i kabedo pa adieri. Ka Lakony obino irwa kombedi calo ma obino bot jo Yahudi, en obedo timo ngo? Myero otim tic ma rwate me yweyo ywec me kit ki ceremonia. Jo Yahudi gi yaro matek ka otime tic man. Gi tyeko rwenyo neno adieri me acaki pa Lubanga, ento Kirisito okelo cen i wang. En tici pa wa me yweyo adieri ma wel pa Lubanga ki ayela ki bal. Tic ma dit nining ma ki cwalo bot wa i Lok Maber! Review and Herald, June 4, 1889.

Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.

Cawa eni, dano ma kadi me luta (Kiristo) tye ka timo "tic ma rwate i kwanyo woko luta pa kit pa dano ki yore me cike", macalo Le me dul pa Yuda (Kiristo) otime i cawa pa Yahudi. I neno pa Miller, dyewelo ma loyo loyo pa adier ma kicoye maber tutwal i bokse me Lok pa Lubanga, okobo ki luta kacel ki dyewelo ma pe adier. Dyewelo meno onego kiyaro-gi woko ki i luta ki keti-gi dok i bokse madit me Lok pa Lubanga i kare me "Kwac me odii" pa cawa me agiki; pien ka Miller oneno dyewelo ma kicoyo dok maber i bokse madit, "okuk ki dich madit, ki kwac meno omiyo onino." Neno pa Miller obedo i mwaka 1847, cawa adek malubo "Kwac me odii" pa malaika acel; omiyo nino pa en i neno meno obedo "Kwac me odii" pa cawa me agiki. "Kwac me odii" meno kiwaco ne ki lanycec aryo ma kigoyo-gi kwo ki nyam ma obino ki i bur ma pe tye buto, kacel ki gitye githo i yoo pi cawa adek ki apoya, nyaka kigamo-gi kacel, ci kimiyo-gi kwo dok i cwon pa lit ma olal ma opoto, ci ki woto-gi malo macalo cal me lweny. Neno pa Miller otimo atir i yoo meno, kacel ki i cwon acel ma en miyo nying "ot pa iye".

In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.

I lok mukato me jo Miller, Lubanga otioyo Miller me keto gin atir mokwongo me Adventism; ento lamal me i nindo ma oneno onongo nyutu ni, ki kare me kare, gin atir gika gibicobo kwede piny. Kit man me kwanyo woko ogwok me tul pa kwaro ki yore en aye ma Kristo otyeko i agiki pa Isirayel me con, ci ka otimo kamano, obedo cal ma nyutu tyeko agiki pa lamal me i nindo pa William Miller.

The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.

Jo-Yahudi onongo gityeko golo neno pa "ada pa Lubanga ma i acakki, ento Kirisito okelo ne dok i neno," kede olwongo tic pa En ni "tic wa." Tic wa obedo "me weko woko gin ada pa Lubanga ma wel ki i paro me cony kede bal." Neno pa cawa pa William Miller tye coyo me: nongo, kelo gi i wang neno kede kwalo gi woko, kede dwogo pa gin ada ma i acakki. Pi tyeko tic me dwogo, Kirisito oketo ada i "lacim pa ada." "Lacim pa ada" pi William Miller obedo ngec pa En me twero aryo ma baloyo woko: kwo pa pagani kede papasi. I cawa me agiki "lacim pa ada" obedo twero adek ma baloyo woko pa lubur madit, nyama madit, kede lam ma pe adier.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> Ka Kristo obino i piny me yaro dini matut, ci me keto malo cik ki yore ma myero rwate i cwiny ki i tic pa dano, bwoc otyeko ocwako gi piny matek bot jo ma kityeko nongo lero madit, nyaka gi pe dong gineyo lero, ki pe gitye ki cwiny me weko yore me kwaro pi ada. Gi okwer Lapwony pa polo, gi okeyo Rwot pa dwong i twon, pi gicogo yore gigi kene ki jami ma gi yubo kene. Lacwiny acel acel keken tye kinyutu i piny kombedi. Dano pe gimaro me kenyo ada, pi wek yore me kwaro gigi bipoko, ki ter manyen me jami biketa. I bot dano tye to ma kare weng me bal, ki dano giconge me keto dwong malo i lok pa dano ki ngec pa dano, ento gin pa Lubanga ki ma pe otum pe kinyutu, ci pe kiketo dwong ne. Counsels on Sabbath School Work, 47.

If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.

Ka Krisito obino i piny ceng tin, onongo bineno ‘rwom acel keken’ me yaro malo paro kede ngec pa dano, ma omiyo kit pa ladit obedo i kabedo me gin ma atir. I nino pa Miller, i kare me agiki, Krisito bino calo lacoo me ywe me kud me tyeko tic acel keken. Ka otieko tic ne calo lacoo me ywe me kud, jewele macek bi bedo ler loyo ceng ki apar dogi, ka joneno aryo, ma gityeko cwalo-gi calo Miller, gimuki i oyoo madwong.

The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.

Ter me adier ma omiyo bot Miller obedo ter pa porofeti pa twero aryo me balo ki lego woko, ci ter me adier ma omiyo bot Future for America en ter pa porofeti pa twero adek me balo ki lego woko. The "lagin" ma kiketo iye sanduku obedo yore me timo ma mapat pat ma kiyabo woko ki omiyo bot Miller, ci anyim omiyo bot Future for America.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> I cawa pa Kristo, lageng me ngec ne gi kelo woko ki jogi ma myero gi rwako ne me yabo ot me lonyo me loro i buk me Cik pa Lubanga ma macon. Rabi ki lapwon ne gi gogo woko Tera pa polo i bot jo ma pe ki lonyo ki jo ma gubedo i peko, ki weyo gi me obale. I lapwono pa Kristo, pe okelo gin mapol i wanggi pire keken, pi pe ocoyo cwinygi. Otyeko miyo gin weng pac, ki opoko gi acel ki acel. Pe okwero dwogo dok ada ma macon ki ma gitye piny nining i porofeci, ka gibedo ni gikonye i temo mamege me keto lok me paro i cwiny.

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> Kirisito obedo ngat ma ocako kidi ma wel pa adwogi ma macek weng. Ki kom tic pa lajal, gi okwanyo woko adwogi man. Gi ogolgi ki kabedo gi ma adwogi, gi ket gi i kit me bal. Tic pa Kirisito ne obedo me dwoko ter, ki ter maber kidi ma wel i kit me adwogi. Cik me adwogi, ma en keken ne omiyo me miyo piny maber, ki kom Setani gi lubo gi piny, ka kityeko nen calo gikwo woko. Kirisito oyaro gi ki ywaya me bal, omiyo gi twero manyen me kwo, ki ochiko gi ni girweny calo kidi ma wel, ka gicung maber pi kare weng.

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> Kristo kene romo tic kwede ada magi ma macon pe kalonyo kata gin matidi loyo, pien en ema ocako ginen weng. Ocwiro ginen i cwinya ki paro pa cuk keken; ka obino i piny wa, opango ginen odoco kede oywoko kwo i ada ma odok otho, miyo ginen bedo ma tek loyo pi ber pa cuk ma bino anyim. En Yesu Kristo keken obedo ki teko me kwanyo ada ki i yweywe, kede cwalo ginen odoco i piny ki ma loyo i manyen mamegi pa con kede teko mamegi pa con. Manuscript Releases, volume 13, 240, 241.

It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.

En marwate me neno i coc ma agiki ni, ki ma Kristo onongo otyeko tic kwede i agiki me Israel ma con, obedo me yabo Old Testament. Ki me kit me timo pa Miller oyabo bokisi me Old ki New Testaments; ento i kare me agiki, i agiki me nino pa en, bokisi obedo madwong mapol. Ki me kit me timo i kare me agiki oyabo pe keken Old ki New Testaments, ento kede bene Spirit of Prophecy. Yabo kigamo me Revelation of Jesus Christ, kare matin mapat pat i giko me probation, kitimo ne ki Le me dul pa Yuda, ma i nino pa Miller giyaro ne calo dano me lapii me pur. Sister White tyeko nyutu ni tic pa dano me lapii me pur time kare matin mapat pat i giko me probation.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> Rwot omiye an yaro me neno i January 26, ame abi nyutu. A nenoni ni jo me Lubanga acel acel gibedo goba ki gitye ka tu; ki gicungo manok keken, ki pe gineno kare ma watye kwede kombedi; ki ni ‘dano’ ma tye ki ‘oguro me yweyo’ odonyo, ki ni acel acel tye i gungu me yweyo gi woko. Apenyo Yesu me gwoko gi, me wiyi gi kare manok dok, ki me weko gi neno gungu ma racho maber ma tye kwede, ma omiyo gubedo atera mapwod pe obedo cok pi matwal. Malaika owaco ni, ‘Ketho obino calo yamo madwong ma oburo buru.’ Apenyo malaika me bedo ki kica ki me gwoko jo ma gimito lobo man, ki gicako tek i jami gi, ki pe gikwano me wego gi woko, ki me miyo jami gi rwate pi cito lamal i yoregi, me miyo kic i dyang ma gitye ki lacim, ma gitye ka pe kwo pi piang pa kic pa cwiny.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> Ka an oneno cwinye ma odiyo tye ka tho pien pe gitye ki adiera ma kombedi, ki dano mo ma gicoyo ni gigeno adiera gimweko gi tho, pien gikayo jami ma mite me tero anyim tic pa Lubanga, neno eni obedo peko tutwal, ci an akwayo larem ni obed ocweyo woko ki an. An oneno ni ka tic pa Lubanga okwayo jami pa gi mo, macalo wuowi ma obino bot Yesu, [Matthew 19:16-22.], gi odonyo woko ki cwinye ma orem; ki ni macon peko ma opong opong obino okato woko ki oyeko woko jami pa gi weng, ci dong obedo cok piny tutwal me cwal woko jami me piny, ki kano mwoc i polo. Review and Herald, April 1, 1850.

The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.

‘Kec marac ma cobo woko’ tye cal me cik me Sunday ma bino cok, kede tic pa dano ma tye ki burashi me pice i kek pa Miller, otime mapwod pe loro kare me temo. En ka otyeko cweyo ot, dong ocwalo jeweli odok i bokisi madit maloyo, ci gitye ler ki doge apar maloyo ceng. Danieri kede jo adek ma ber, ginigamo ni gi ber ki doge apar maloyo jo moko.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Kare ma i agiki me ceng ma rwot owaco ni kikeli gi, ci ladit pa joturo okelogi i anyim Nebukaduneza. Rwot owaco kwede gi; i wenggi weng, pe ononge ngat mo calo Daniel, Hananiah, Mishael, ki Azariah; eka gibedo i anyim rwot. I jami weng me rieko ki ngec ma rwot openyo kwede gi, onongegi maber loyo yome apar loyo jo tye ki juogi weng ki jonyiso ceng ma tye i piny pa rwot weng. Daniel 1:18-20.

The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.

“Agiki me cawa,” pi Daniyeli, ne bedo calo temo ma nyutu kit adada, iye ma Nebukadneza oketo cing; ci temo meno tiyo calo Cik me Sande i kare agiki. Gin ada me acaki ki me wur bi miyo can loyo pa apar ka ki dwoko gi i kare agiki, maloyo kare ma ki ngeyo gi i acaki. Gin ada, kede jo ma ngeyo gin ada meno i kare agiki, bi miyo can loyo pa apar i cawa me Koth me Agiki, ma en dwogo pa Kwayo me i otum me dii.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “In itye i keto bino pa Rwot mabor tutwal. An oneno ni kot me agiki obino macalo [ki cito peya] kwec me otum, kede twero ma dogo apar.” Spalding ki Magan, 5.

The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.

Dwogo pa adiera me cako tye katico kun keto i tic kit me tic pa ‘kec me agiki’ me ‘rek i wi rek’. Ka gidwogo woko, adiera me cako giyaro rweny ‘ten times’ maloyo kit ma gityeko yaro con ka Miller ma acel oneno gi. Jo me adwogi ma gitimo kwede lagam pa kit me tic me dwogo adiera me cako, gicako rwate ma ‘ten times’ maber maloyo jo ma gicamo kit me tic pa Babulon. Jo ma giyweyo woko ki ngat me keke me pwoc en jo ma girwako cakke kede tim me cakke ma gicoko i wi adiera me cako, kede jo ma giyiko woko ki bal pa cakke kede tim me cakke ma girwako.

A false doctrine is an idol.

Lok me tito ma pe atir obedo cal ma gicweyo.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.

> Ka dano gicayo adiera, gicayo bende Ngat ma ocako adiera. Ka gitingo i wi Cik pa Lubanga, gicayo twero pa Ngat ma omiyo Cik. Me cweyo cal me jok ki lok me pwonyo mape adiera ki yore me tam mape adiera obedo yot calo me cweyo cal me jok ki yat onyo kidi. The Great Controversy, 584.

The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.

Lok ma kiwaco i wii Efraim, ma onyuto agiki me kare me tem pa Efraim, eno omiyo dwong i ada pa gin ma layweyo otimo ka oyweyo piny me ot.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Ephraim obedo orwate ki nyiseche; we en keken. Hosea 4:17.

You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.

Dano obedo calo gin ma ocamo, macalo kit ma Daniel ki jo adek ma gi tye ki were otyeko yaro. Cwer cwiny pa Sister White ikom jo ma “pe gi ngeyo ki gicobo” obedo pi pe gi yubore, kacel ki pe gikwanyo wice me neno pire tek pa “ada ma tye kombedi.” Cwer cwiny ne obedo yaro wiyamo pa Kristo pi Jo Yudeo ma i cawa ki kare pa kene ma gimurru i lok me yengo, ma gipo woko i wanggi ada me acaki ducu. Nino pa Miller otyeko nyutu agiki pa Isirael me Laro ma tye kombedi, ma ki ocoyo kede Isirael me con ma me adaa.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> Lacoc ki Jofarisi guwaco ni gitye ka nyutu Coc me Nyasaye; ento gi nyutu Coc me Nyasaye kun rwate ki tam pa gi keken ki yore pa gi. Yore pa gi ki lok ma giciko kwede dok obedo pire tek kiyore kiyore. I yore me cwiny, Lok pa Nyasaye maler odoko bot jo calo buk ma kigengo woko, ma kigoro bot ngene pa gi. Signs of the Times, May 17, 1905.

A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.

Mudho ma dong dong odoko bedo i wi Adventism me Laodicea cokki ki cawa 1863, ci Bibilia ki Roho me Poropheti giodoko i wanggi calo buk ma kigoyo cal. Paka con ka kare me kica ocungo, Winyruok pa Yesu Kristo kigolo cal woko, ci oketo yore adek me tem, ma otumo ni jo ma pe gene weyo jogi mamegi pa cik ki yore me kit gibobo woko i kare me cik pa Sande ma bino kuru.

> “We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.

> Wa tye ki Lakony ma pe tye agiki, ki ber tutwal tye jami pa adwogi ma tito pi eni i Lok pa Lubanga. Ento jami ber magi kikome piny i iye ping me cuc, me cane, ki lok me wiro adwogi, ma Setani keken aye ocako gi. Yore pa megi tye ka tic ki twero ma pe gineno maber i wi dano, pi weko ber pa Krisito piny i bot jo ma giconye iye. Lawi pa Lubanga ki pa dano olerogi, gin ma giwaco ni giluwo Krisito, nyaka itwero waco pi jo mapol ni, “Pe ginenyo cawa me limgi.” Review and Herald, August 16, 1898.

Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.

Nino pa Miller nyutu cing pa cako-keto “original truths”, lacen kwanyo-gi, ci agiki dwogo-gi odoco. Ka pud pe ogiko “probation”, “Dirt Brush Man” donyo i kit man, omedo dwogo-keto “original truths”, ci omii gi lalar “ten times”. Man otime i cing pa “Midnight Cry”, ma ceto i anyim “Loud Cry” pa malaika adek ikare pa “Sunday law”. “Midnight Cry” omii “virgins” ocwake ci ki pewo-gi i anyim pa “Sunday law”, macalo kacel “Midnight Cry” oceto i anyim me yabo “investigative judgment” i cing pa “Millerite”. Ka “jewels” gicwalo-gi dwogo i “sanduku” madit ma giodwogo kede, dong kare okato; pien tim ma meno otime “after” ka lup dong ocobo maber.

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> Luny ki kic me bal okune jami me wel madwong me adier, ento latici pa Rwot twero yabo woko jami me wel man, pi ni alufu mapol gibi neno gi ki ywaya ki lworo. Malaika pa Lubanga gibedo ir latic ma wii piny, gibimiyo ngwok ki ler pa Lubanga, ki alufu mapol gibi kwayo ki David, “Yab wang an, eka anen gin ma lamal ki iye i cik mami.” Lok me adier ma pi kare mapol gineno pe, ki kigwoko pe, gibi lero woko ki i pot buk ma ler pa Lok Maleng pa Lubanga. Kanisa mapire tek ma ginenyo, ki giloro, ki gitedo piny i adier, gibi timo pire rac maloyo; ento “gi ma loyo wii,” gin ma tye ki cwinya me adier, gibi ngeyo. Buk oyabe, ki lok pa Lubanga gicwalo i cwinya pa gin ma gidwaro ngeyo dwaro mamego. I dwon madwong pa malaika ma bino ki polo ma orwate ki malaika me adek, alufu mapol gibi cuk woko ki i tulo madwong ma otyeko kweyo lobo pi kare mapol, ki gibi neno ber ki wel me adier. Review and Herald, December 15, 1885.

The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.

“Alufu” ma eka gicungi ginyutu calo kit twol pa Lubanga ma mapat ma pud tye i Babilon, pien “wac ki dwon madwong” cako ka cik pa Sande cako. Tic pa “Dirt Brush Man” tye katic kacake i ceng 11 me September, 2001, kede loyo tutwal kacake ki dwe me July, 2023.

> “The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.

> Lapostol owaco ni, ‘Lok weng ma kiketo i kwon obedo ma ki miyo gi ki Lamo pa Lubanga; en konyo maber pi poko cik, pi ceko, pi yubu, pi cwalo ngec i bedo maleng; pi ngat pa Lubanga obed opong maber, ma ki cweyo matwal kicwalo iye jami weng me timo tic maber.’ Baibul en kene keken lanyutu pa kene. Lok acel bi bedo calo lagoro ma bi yabo woko lok mukene, ci i yore man ler bi kelo i tuk pa lok ma ocobo. Ka wa miyo lok mapatpat ma gi cwalo lok ikom kit acel kore kwede, ka waneno kaka gi rwate i koma weng, tuk ma ada pa lok ma kiketo i kwon bibed ler.

> “Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! T he jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’

> Dano mapol paro ni myero gikenyo buku me tito ikom Bibilo me ngeyo tung pa Lok pa Lubanga, ci pe watye ka waco ni pe myero gikwano buku me tito; ento bino mito ngwec me yaro madwong me nongo lok ma atir pa Lubanga i piny me kup me lok pa dano. Tutwal manok keken ma otime ki Kanisa, calo rwom ma waco ni gigeno Bibilo, me cok woko kidi ma pih me lok pa Lubanga ma oporepore, me keto gi i lating acel me lok ma atir ma opong maber! Kidi ma pih me lok ma atir pe gitye i wang lobo, macalo ni dano mapol gicum. Lawi madit i lwak pa marac tye kare ducu tye katic me gwoko lok ma atir woko ki wang, ki kelo i wang maber lok me paro pa dano madit. Lacoo tye timo weng ki twero ma tye iye me luro ler pa polo ki yore me kwedho; pien pe otamo ni dano obi winyo dwon pa Rwot, ma waco ni, ‘En aye yo; woti i iye.’

> “The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.

> Gin ma rwom madwong pa ada gityeko yweyo iye pach pa nyutu; ento gityeko okano gi ikum kit pa dano, ikum lok ki cik pa dano, ki ngec ma oaa ki i polo kityeko wego ne woko; pien Setani otyeko miyo piny geno ni lok ki tic pa dano tye ki rwom madwong. Lubanga Rwot, ngat ma oyabo piny weng, ki rwom ma pe ki pim, omiyo piny Lok Maber. Ki kom lok maber man, kume ma gicweyo cwiny ki macoko pa kony pa polo, ki kony cwiny ma bedo mot, kigolo ne pi jo ma bi bino i kume me ngima. Tye yore pa ada mapol ma pud pe giononge; ento gin me Roho gicoyo gi ki Roho keken. Wii ma ocobo ki peko pe romo nywako rwom pa ada calo kit ma tye i Yesu. Review and Herald, December 1, 1891.

The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”

Tic pa Kristo, calo kit ma onen iye i nino pa Miller calo ngat me oguro me mot, obedo i moko aryo. En obedo me kwanyo woko bal, kede me dwogo ada me acaki. Kwanyo woko bal bene obedo i moko aryo; pien ka bal kiyweyo woko kun wang dirica, bal obedo kelo kwede gin ma yero bedo ki cing i bale. Tic me yubo ma otimo ngat me oguro me mot bene Jeremiah owaco iye, kede lagam ne rwate ki me Sister White, ka onongo owaco ni, “Latic pa Rwot romo yabo woko lalar magi, dong alufu mapol gubed neno gi ki yot kede ki lworo.”

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> En aye kamano, Rwot owaco ni, Ka i dwogo, abi kelo in dok, ibicung i anyim an; ka igolo woko gin ma ber ki bot gin marac, ibibedo calo dho pa an; gubed gidwogo bot in; ento pe i dwogo botgi. Yeremia 15:19.

The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.

Kit ma tito man i Buk Jeremia tye ka nyutu bot jo ma otyeko nongo cwinygi ocoto me acel i 18, Dyel, 2020. Pe obedo “Dirt Brush Man” keken ma weko gin ma wel ki gin ma pe wel; ento bende obedo tic pa gi ma kikwayo ki i kit pa Jeremia, gi ma kikwayo calo gitye ka yero ni gibiro dwogo bot Rwot onyo pe gibiro dwogo. Lube ni pe gi obedo ki Rwot; pien ka gityeko woto ki en, peke gin ma me gi dwogo. Kadong ka gidwogo ki gicung bot Rwot, ci gibedo dwong pa en, gibedo gityeko tic me weko gin ma wel ki gin ma pe wel. Tic pa “Dirt Brush Man” mito rwatte pa jo ma tye ki ngec. Tic pa “Dirt Brush Man” i “dream” pa Miller bende kiyaro calo ka Khristo yubu piny me yabo pa en ki kit me yubu maber.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Pe an twero waco kare matin mane tici man me yubo maleng bi cako; ento pe bi twolo kare madit. En ma lawi me lweyo tye i cing pa en bi yubo ot pa en, kwanyo ki iye liling ne me kit marac. Bi cwero woko weng piny me lweyo pa en.” Testimonies to Ministers, 372, 373.

The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.

“Tuk me yubo” ma agiki ocako i dwe July pa mwaka 2023, kede en obedo tuk me yubo ma ki waco i Malaki goc adek.

> “Malachi 3:1–4 quoted.

> Malaki 3:1-4 ma kityeko waco.

> “A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.

> Yore me ciro kede yweyo tye ka tim i bot jo pa Lubanga, kede Rwot pa jolweny oketo cing pa i tic man. Yore man tye temo madit i cwiny, ento tye ma mite, pi weko pe kwer woko. Jami me temo tye ma mite, pi wabed cuke ki Wonwa ma i polo, i cwido dwaro pa, ci wamiyo Rwot sadaka ma i kwer. Tic pa Lubanga me ciro kede yweyo cwiny myero mede nyaka latic pa Lubanga obed ki piny wii tutwal, kadi githotho i keni; eka ka ki lwongo gi i tic ma tye ka tim, gin obedo ki wang acel keken bot kitiibwa pa Lubanga. Review and Herald, April 10, 1894.

Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.

Lam me aryo pa Miller nyutu dwogo pa adwogi atir me acaki, kede dwogo i tutunu pa jo ma giyabo. Lam me aryo pa Nebuchadnezzar nyutu dwogo pa lwak pa Nebuchadnezzar. Lam pa Miller cwalo lok ikom kube pa adwogi atir me acaki, i lok me yore ni adwogica “giyabo.” Lok “giyabo” obedo cal me “kare abiro.” Lam pa Nebuchadnezzar obedo ikom “yabo” pa “kare abiro.” Nebuchadnezzar kiketo ne i kare me agiki i 1798, kede kany obedo cal pa ngat ma odwogo. Miller obedo cal pa “jo muoni” i 1798.

We will continue Miller’s dream in the next article.

Wa bi mede ki neno me nino pa Miller i coc me anyim.

> “When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.

> Ka wa kwayo wa me bedo mapat ki dano mukene, onyo ka dano mukene ginyutu ni pe gicakke ki tam wa, wa myero wanyutu cwiny pa Kirisito, ka wamaro weko piny ni wa twero bedo ki mok ki kakare; pien ada obedo ma twero temo. Ma gingolo neno ne mapol, dong lero ne bi lero mapol. Rwot pe oyie jami weng ma conye tye ki jwi me matek kede kwan-kwan; en opako gi ma cwalo kwer ki nyodo bot gin ma pe gicakke ki gin i tam, ka gicake giketogi i lero mape ki ber maloyo. Polo weng nenogi calo ma polo noneno Farisayo, ci oyaro lok botgi ni gin pe gineno Lok pa Lubanga kacel ki Twero pa Lubanga. Lweny pa ada pe twero loko ada obed bal. Gitye romo tugo ada, ci giparo ni pien giceto piny gi gidwogo kwede ki rugu, dong gubalo; ento Lubanga bi waco cwiny pa jo ma gitye ki yie matir, me gitim calo Kirisito notimo ka obedo i piny: gipye rugu, ci gidwogo ada i kabedo ne ma atir i yore pa ada.

> “In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.

> I kacoke ma adier obedo gin me kete lok, gubed tye kwedgi jo ma gubed lwenyo ki gin weng ma pe giparo ni en adier; kacel ka gipwoyo cwinygi ni gitye keken lwenyo ki bal, myero gikwanyo ki wiiŋ ma wel, pi gung'eyo ang'o ma en adier, ki pe giyengo, ki pe gipoyo lok ma kiwaco. Gitye ki lanyuto pa jo i kare weng ma gilwenyo ki adier, kede ma i tic man, gityeko kiweyo adwogi pa Lubanga i komgi kene. Bwec madwong me kobo bire obedo i kom jo ma otyeko nongo ler madwong, kacel ki twero madwong, ento pe otyeko bedo weng i but Rwot. Ka gilimo me bedo weng i but Rwot, gibigwoko i bedo ma kare, kadi ka giloro gi me gubed acel keken. En obiwalogi twero me obedo gi cwiny cwer, i maleng ki i rwom ma kare, ka gitye konyo yore me ber ma pe kityeko yubo. Obigwoko ka gitye lwenyo pi ber pien obedo ber, kadi ka kero obur i yot, ki rwom ma kare pe twero donyo. Gubing'eyo ngo ma bedo maleng ki pe ki yubu, kede ma rom ki kwo pa Kirisito, ki pe gubiyubu woko ki yore me Kirisitiani ma maleng tutwal i cwiny, i lok, onyo i tim; kadi ka gubedo i mede woko, pe kende i kom pe ngeyo, ento kede jo ma tye ki ngec ki twero me tic, ma gitiyo kwede gin me lweny me poyo lok me cego wacgi. I lweny weng man me bal ki adier, gibegwoko, ki biwalogi twero me gwoko yo man, nyaka ni jo ma gilwenyo kwede pe romo dwoko waco onyo mede gi. Gubed macalo kidi i kom yore me kite, ginyero pe gubiketo yore ma ceke kwede ngat mo keken, ento gikwongo gwoko cwiny ma lube kwede jo Kirisitiani weng.

> “He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.

> En ma luwo Kristo obi yabo gin ma maleng ki gin ma pe maleng, ki obi gwoko matek adwogi ma atir pa kit pa ngat ki tic pa en; pien Kristo owaco ni, “Ki maburgi bimwonugi.” Ngat ma luwo Kristo obi wot anyim i iye gono weng. Obicayo pak ma pe atir, pien oa ki Setan. Obicayo kobo, pien obedo gir me lweny pa ngat marac. Pe gibigwoko kweg me cwiny onyo bicako paco pire keken, pien magi gin kit pa lacor pa Rubanga ki dano. Pe gibinonge calo lapyenyo; pien Setan otiyo kwede Yahudi ma gicenogi i tic man i kom Yesu. Pe gibiluwo owete-gi ki lapyeny mapol mapol, macalo Yahudi giluwo Kristo me kuru en i leb pa en, ki me coyo en me waco pi gin mapol, pi yiko en ikom leb acel. Home Missionary, September 1, 1894.

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