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# The Book of Daniel - Number Sixty-Two

Buk pa Daniel - Namba 62

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Yaro kidi ma welo pa neno me janabi pa William Miller: Tem matek pi weko pa Adventism ki bot 'Lero Madit' kacel ki lwak me dwogo i tung ma atir

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Kidi ma welo i nino pa William Miller obin gubedo ki ler ma makato apar, maloyo kit ma gubedo ki ler i mukato pa jo Millerite. Ngeyo pa jo Millerite ikom ngec ma omedo med i mukato pa gi ne atir, ento pe otyeko. Ka ngeyo pa gi kiketo i kit me mukato ma atir loyo, en nyutu lok ma pire tek mapol; pien pe keken omedo med loka atir me porofeci ma kidi ma welo ginyutu, ento bene omiyo temo pa nyako ma pe owoto apar i kare me agiki. Ngeyo pa jo Millerite ginyutu i cal me lamal aryo (1843 ki 1850). Cal aryo eni gubedo otum pa tabul ma kiporofeci i Habakkuk chapta me aryo; ki gin atir ni cal gubedo otum pa Habakkuk, kacel ki ni lok atir magi keken gin aye lok pa dul-nyim pa Adventism, ginyutu calo mano ki Laro me Porofeci.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Ngec ikom gin ada mogo ma pire tek omede i dwong, ka Millerites ocako ngeyo maber hekalu me polo, ki ada ma rwate ki hekalu, bang lalar cwiny madwong me ceng 22 me October, 1844. Ento lok pa Adventism i kit pa Laodicea i 1856, ki kwanyo woko ma agiki pa "seven times" i 1863, okelogi i thim pa Laodicea. Cakwe ki cawa me 1850, pe tye ada mo ma pire tek ma ocake ki tung Adventism. Ka pe i yeyo lok man, to nyut pingo obedo pe atir.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Jo Millerite obedo atir i ngolo pa Daniel chapta aryo, ento ngolo gi obedo piny. Adventism pe okalo woko ki ngolo pa jo Millerite. Kombedi piny aboro weng ma kinyutu i Daniel chapta aryo gin romo neni, kede kit cal ma otime ka Daniel ogamo pi ngolo misteri me nino pa Nebuchadnezzar. Misteri ne nyutu misteri pa lanabi ma agiki, (lanabi weng tye ka nyutu cawa me agiki), kacel ki ni misteri pa lanabi ma agiki en ma Joni tye ka nyutu calo Nyuto me Yesu Kiristo. Misteri ne kikwanyo woko ka “kare tye malube,” i kare matidi mapwod pe “probation” ocan, kacel ki ni misteri ne kombedi kikwanyo woko pi jo ma yero neno.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Ngec pa Millerite pi “the daily” i Buk pa Daniel kityeko nyutu ki Lamo ni atir; ento kare me 1901, Adventizim ocako kit me kwanyo woko gin atir en ma opire tek, ci i cawa me 1930 Adventizim odwogo cen i tam pa Protestanti macon, ma waco ni “the daily” nyutu but mo pa tic pa Kristo i Ka Maleng. Tamo en me Labolo, calo ma Lamo me Poropheti owaco ni, obino ki i “malaika ma kicweyo gi ki polo.” Kombedi, tamo ma obedo atir pa Millerite pi “the daily” twero neni pe keken cal me Paganizim, ento bende cal me goyo wi pa Adventizim, ma kelo yubo ma tek i bot joma pe gihero atir.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Millerites kiketo gi i nino ma atir pi ogik me omwaka 2300, kede Adventism, macek ka dong Great Disappointment, onwongo ler ma omedo ma okube ki porofesi meno; ento, pien gikwero woko “seven times,” ki 1856 dok i 1863, enyenyo i tin eni keken, pe gineno ler mo ma tye ka yweyo anyim ki i pwony ma gityeko waco ni en pilara madit ki faundeeson pa gi. Tin eni “seven times” romo onen, (bot jo ma mito onen), calo ma orwate poya ki kare keken me porofesi me omwaka 2300.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Higa 49 me acaki nyutu yore me lobo bedo i kuc i higa me 7, ma gitimo odok 7 dogo. Higa 490 pe keken nyutu kare me temo pi Isirayel macon; ento pud boti cen nyutu ni higa en aye adi ma yubu i bot cik ma mito weko lobo obed i kuc obino time, me omed i tutwal pa 70 higa ma lobo ogengo bedo i kuc (ma aye kare me cogo pi yubu eni keken). Wiki ma Kristo ocungo kica kicido ne i tung aryo: tung me higa 3 ki dyere nyo i lacar, ki tung me higa 3 ki dyere inyim lacar. I wiki eno Kristo obedo omako dano weng botne, pien owaco ni, ka kiketo an i malo, abimako dano weng bot an.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Kombedi obedo tami me kwer me piny man; kombedi rwot me piny man bi yweyo woko. An to, ka gitingo an malo ki piny, abikwanyo dano weng bot an. Yohana 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Ceng 2,520 ma iye Kirisito oketo tek laloc ki okelo dano bot en, ginyutu omwaka 2,520 ma Lubanga ogero piny jo pa en ma gicako wi en, pi kec pa laloc pa en. “Cawa abic aryo” ma gicweyo ikom piny me rwot me bor pa Isirael, onyutu goyo piny me kare omwaka 2,520, ma ocako i 723 BC ki okwero i 1798. Omwaka 538 opoko kare aryo, ki omiyo obedo kare aryo ma pye-pye, acel acel me omwaka 1,260. Kare ma mukwongo nyutu goyo piny me ot lamer ki lwak ki jo ma pe yubo Lubanga, ikare ma aryo, nyutu goyo piny ma otime ki twero pa Paapa.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“Abic aryo kare” me mwaka 2,520 ma obedo piny ki lobo pa tung me cet, ma ocako i 677 BC, otyeko i 1844, kede giko ne i October 22, 1844. Obedo alama pa lagoro me kica, kede giko ne ki goyo okeng pa Yubili, ma myero ki goyo i Nino me Kica. Nino me Kica ma romo ma ocako i October 22, 1844 romo kare me cawa. En kare me Investigative Judgment, kede i kare meno okeng pa Yubili ma ki kobo ki yore ma lamaleng me abic aryo myero kigoyo.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ento i cawa me dwon pa malaika me abic aryo, ka obedo cako ogolo dwon, myero myeo pa Lubanga obed otyeko, macalo kaka osewaco bot laticne, jonabi. Revelation 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Dwolo pa opuk me abicel aryo, ma cako i October 22, 1844, nyuto calo opuk me Yubili i kit lamal me abicel aryo, macalo kiketo i Levitiko care apar aryo abicel. Jo Millerite ne gibedo atir i pimo kare pa porofesi me mwaka alufu aryo ki mia adek, ki Adventism, i tutunu ma obedo ‘Great Disappointment’, onongo nongo ngec mapol ikom ne; ento ‘jewel’ pa Miller me kare pa mwaka alufu aryo ki mia adek kombedi tye pinyore ki lero ma loyo kare apar. Kit me porofesi mo keken me care abicel ma kiyaro iyie i kare me mwaka alufu aryo ki mia adek, tye ki kub me porofesi ma matwal kwede mwaka alufu aryo ki mia abicel ki apar aryo (‘kare abicel’), ma i Levitiko care apar aryo abicel ki care apar aryo abicel acel.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Jo Millerite gijuko lok me Protestantism ma osul woko kacel ki Catholicism, ma waco ni “lunyodo pa jo me in,” “ma gi medo dwong gi,” kede “gubuto” obedo cal pa Antiochus Epiphanes; gin obedo atir. Gi ngene atir, kede gi gwoko atir, ni en Rome keken ma i lok pa Lubanga me porofeti kimiyo calo “lunyodo pa jo me in ma gicako me moko atir neno,” ento pe en rwot me Syria acel ma pe ngene, kede ma pe tye ki mere madwong i gin matime, ma ocako me moko atir neno.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Kombedi jonyutu yore pa Adventist tito ni “jolaco pa jo pa in” obedo Antiochus Epiphanes. Kombedi, lok ma i gin matime pa Millerite ma onongo nyutu ni jo pa lagam ma con, ma onongo kigiweko, pe gikwongo poyo maneno (ma kimiyo bedo atir ki ngeyo matir ikom “jolaco pa jo pa in”), kombedi jo pa lagam ma con, ma dok kigiweko, gi coyo en dok anyim.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Jo Millerite gipwonjo maber ni higa 2520 (“seven times”) i Levitiko 26 obedo porofesi me kare ma madit loyo ki ma agiki i Baibul, ento Adventism me Laodicea ogweko “jewel” eno i 1863, ki kombedi romo neno (ki joma dwaro neno) ni pe kende Jo Millerite gibedo atir i nyiso “seven times” calo porofesi me kare ma madit loyo i Baibul, ento bene “the curse”, ma en kwoŋ pa Lubanga, otyeko timo woko i kom lobo me rwot me Israel me i tung Boro ki me i tung Kiir.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Kombedi, agiki pa keco aryo ma buk Daniel owuo kwede (kaka nabi mapat bene) twero neno ni gin acaki ki agiki me kare me mwaka apar angwen abicel; kare ma Kristo oyedo Tempul me Millerite, ma kinyutu ki ceng apar angwen abicel ma Mose onongo tye i got, tye ka nongo cik pi yedo Tabanako me pat‑lobo; ki calo mwaka apar angwen abicel me yubo‑odoco pa Herode me Tempul, ma Farisi giwaco kore i lokgi ki Kristo pi “dwogo bot kwo” kede yweyo me Tempul ma gicuru ki giyubocente onongo “obalo”, ki bene pi dwogo bot kwo pa Tempul pa ringo pa En, ma kicweyo kwede kromosom apar angwen abicel. Kombedi, adwogi me pajul pa Millerite tigi kakare calo kare weng, ento kombedi gubedo piny med ki apar.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Kombedi romo neno (ki jo ma mito neno) ni, ka Kristo oyubo pire keni calo Palmoni (Ngat ma kanyo ma lamal, onyo Ngat ma kanyo gin me mwil) i lok ma apar adek i gonyo aboro pa Daniel, en obedo oyaro kube i kom kineno acel ma nyutu kare me heryo 2,300 ki kineno mukene ma nyutu kare me heryo 2,520. Ka ki nongo kube me kare aryo man me poro, romo neno ni gin okube diret ki heryo 1,260 me lonyo pa Papa; ma bene okube ki heryo 1,290 i gonyo apar aryo pa Daniel, ki ki heryo 1,335 i lok maromo keken.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Tye kube mapol me kare pa lapor, ma orwate ki nino aryo me coc apar adek ki apar angwen i Daniel aboro, ento gineno keken ki joma mito neno. Ento kombedi, ki woko ki kube pa kare weng ma nino aryo oketo kacel, tye nyutu pa nying Palmoni (Lareko ma pire tek, onyo Lareko me gimit). Jogi pa Miller onongo atir i coc aryo, ento gityeko peya; kombedi Adventism tye keken i otum weng tutwal.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Beduru, kede i wune; wuuru, kede i wuu: gimatu, ento pe ki waini; gi yubu, ento pe ki kongo ma lamal. Pien Rwot ocweyo i botu lac me nino madwong, kede ogobo wangiwu: jonabi kede lutegi, lanen gi ogobo. Kede neno pa weng obedo botu calo lok me buk ma kigengo, ma gi cweyo bot dano ma opwonyore, gi waco ni, “Tim ber, ikwano man”; ento en owaco ni, “Pe atwero; pien kigengo.” Kede gi cweyo buk bot dano ma pe opwonyore, gi waco ni, “Tim ber, ikwano man”; ento en owaco ni, “Pe apwonyore.” Aisaya 29:9-12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Sista White nyuto ni William Miller kimiyo ne “lacer madit” i kom Buk me Gonyo; ento ngeyo mere i kom chapta 12, 13, 17 ki 18 me Gonyo pe obedo atir keken. Gengeyo ma pe atir meno pe kiyarogi i chati aryo ma maler, ento gin ma kiyarogi ki Buk me Gonyo, chapta 9, obedo “jewel” me ni Islam kiyaro kwede “peko adek.”

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> Lapwony pa Lok pa Lubanga kacel ki jo gityeko yaro buk me Nyutu calo gin ma pire tek me ngeno, kede ma pe tye ki tutwal malube ki but mukene pa Kit pa Lubanga ma Maleng. Ento an oneno ni buk man en ada obedo nyutu ma kimiyo pi ber mapat pa jo ma bi bedo i cawa agiki, me wetogi i nongo kabedo megi ada kede lwakgi. Lubanga oturo paro pa William Miller bot porofesi, kede omiyo ne ler madit i buk me Nyutu. Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Lok 'ler madit' i gin ma kicoyo ki Sister White tye ki ngec madwong tutwal. Miller onongo oyube churches, seals kacel ki trumpets me Revelation, pien malaika maleng 'oguro wi pa iye' i kom gin magi. 'Ler madit' ma kigiweo bot Miller kityeko nyutu ne i tebul aryo maleng, kacel ki adwogi me adier pa doktrin ma obedo 'ler madit' kityeko nyutu gi i dream pa iye calo 'jewels'. Adventism kigiweo 'ler madit' en, i 1863 ocako gobo ne ki 'jewels' ma pe adier. Cik me 'ler' en aye ni 'ler' obedo gin ma Kiristo tiyo kwede me pimo ngat onyo lwak.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Pe keken “ler” yubo jo, ento bende “ler” ma onongo gibedo kwede ka pe onongo gigamo (macalo ma gitimo i 1856, en acel keken i tutwal me gin mapol) bende yubo gi. Kit mukene ma rwate ki “ler” en ni, “ler” ma giweko woko kelo otum marwate ki rwom ne. Adventism ogamo woko ki okano “ler madwong” ma Lubanga omiyo Miller, ma nyutu yim pa Adventism.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> En ma neno i iye, ma kwano cwinya pa dano weng, owaco ikom jo ma otyeko nongo “lacer madit” ni: “Pe cwinygi obote, onyo pe giwoto apoto pi kitgi pa kica ki pa Ligi. Eyo, giyero yo gi keni, cwinya gi tye ki mor i kwer gi. An bene abi yero lok ma pe adier megi, abicwalo botgi bwonya gi; pien ka an olwongo, pe ngat mo odwoko; ka an owaco, pe giwinyo; ento gicwako tim marac i wang an, kede giyero gin ma pe amito.” “Lubanga bialogi lok ma pe adier ma tek, pi giyie i lok ma pe adier,” “pien pe gipoko her pa adier, pi giyik,” “ento gibedo gi mor i richo.” Yesaya 66:3–4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> Lapwony pa polo openyo ni: "En ango bwola ma tek loyo ma twero bwoyo wic, calo cuko ni i tye kaketo ikom bul ma atir kede ni Lubanga akwako tic mamegi, ka adier itye ka timo gin mapol ki yore pa lobo kede itimo richo bot Yehova? Ai, en bwola maduong, bal ma rwate wic, ma guro wic, ikare ma dano ma 'dong gitye ki ngec pa adier,' gubalo kit me pobo Lubanga pi Roho ki teko ne; ikare ma gicako ni gi tye gi jami mapol kede gi dong medre ki jami kede pe gi mito gin mo, ento adier gi mito gin weng." Testimonies, volume 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Laodicea, ma i 1856 Adventism obedo en, nyutu jo ma kare acel gimii gi “ler madit”, ento kiciko gi me gamo “goba ma tek” ma i 2 Thessalonika, ki cawa weng kun gi tye ka geno ni kidi me yub ma giyubo ki cako keto coins ki jewels ma pe atir en ma Lubanga ociko, ento atir en kidi me yub ma kiyubo i opinga. Adventism obedo “kanisa ma otyeko bedo ki ler madit, ribo madit”, ento obedo “kanisa” ma oyweyo “kwena ma Rwot ocwalo”, ci dong ogamo “lok ma pe ki wek tutwal, paro ma pe atir, ki kit me tam ma pe atir”.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> Latiyo ma pe ki yubu maber tye ka cweno piregi i lweny kwede Lubanga. Gitye ka yabo Kristo ki lubanga pa lobo man i leb acel. Kun ginyuto ni gicam Kristo, ento gimako Barabbas, ki ki ticgi gi waco ni, 'Pe dano man, ento Barabbas.' Wek dano weng ma kwano rek man, girok. Setani omera wic pi gin ma twero timo. Oparo me ruco woko bedo acel ma Kristo oyayo ni obed i Kanisa pa En. Owaco ni, 'Abi wot woko, abed lamo me bwoli me bwola jo ma atwero, me waco marac, me cwiro, ki me tuko ada.' Wek 'dano me bwoli ki lanyutu marac' okete iye i "kanisa ma otyeko nongo lero madit," ki nyutu madit; kanisa en obalo woko lok ma Lubanga ocwalo, ki okete iye lok ma pe ki twero poyo, paro marac, ki yore me ngec ma bwoli. Setani denyo pi bwocgi, pien ngene ada obedo ngo.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> Jo mapol gubicung i kac me yaro lok wa ki lawi mac pa lok me nabi ma pe adier i lwetegi, ma gimiye mac ki i lawi mac me piny pa pek pa Setan. Ka wic aryo ki pe geno gicweyo i cwinya, latic pa Lubanga ma atir gubicweyo woko ki bot jo ma gicoyo ni gi ngeyo tutwal. “Ka in onongo iningeyo,” Kirisito owaco, “in keken, peka, i nino mamegi ma tin, gin ma obedo pa kuc mamegi! Ento kombedi gibedo i mung i wang in.”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> Kono, tig pa Lubanga tye rwate maber. Rwot ngene jo ma obedo pa en. Lamo ma kipwoyo myero pe bed ki bwok i leb pa en. Myero obed oywete calo ceng, ki pe tye ki jam me marac mo keken. Lamo ma kipwoyo ki presi ma kipwoyo bibi bedo teko me cobo lyet me atir i wi cawa man ma pe rwate. Lyet, owete, lyet mapol ni wa mito. Loki opira i Zayon; nyutu gonyo i got maleng. Gobo lwak pa Rwot, ki cwinya ma kipwoyo, pi winyo ngo ma Rwot bi waco bot jo pa en; pien omedo lyet pi jo weng ma bi winyo. Wek gi bed ki keca ki gin me lweny, ka gibino malo i lweny—pi konyo Rwot ikom jo ma rwom. Lubanga kene bi timo tic pi Isirayel. Leb me bwok weng bi tumi. Cing pa malaika bi yubo piny yore me bwok ma tye ka kicayo. Ot me rwom pa Setani pe con bibi loyo. Loyo bi mede ki ngec pa malaika me adek. Macalo Ladit me lwak pa Rwot obobo piny odi pa Jeriko, kamano bende jo ma gicogo cik pa Rwot bibi loyo, ki gin weng ma tye ka dongogi bibi cweyo piny. Wek pwonya mo keken pe diyo piny ikom lutic pa Lubanga ma obino botgi ki ngec ma ki cwalo ki polo. Pe dong ipito bal i gin, waco ni, ‘gibedo ma giciko tutwal; gikwano matek tutwal.’ Gikwano romo bedo matek; ento pe mito ango? Lubanga bimiyo wice pa jo me winyo ogogo, ka pe gibeko dwon pa en onyo ngec pa en. Obikano jo ma gikwanyo ki leb pa Lubanga.

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> Sitaani oter jami weng mo keken me bedo ni pe obin gin mo i tung wa macalo lwak me ciko wa ki kica, ki monyo wa me weko balwa. Ento tye lwak me jo ma gubiyengo Sanduuku pa Lubanga. Jomoko bi wut woko ki tung wa, kede pe gubiyengo Sanduuku doki. Ento gin man pe gubicweyo walo me ogeng adwogi; pien adwogi obiyweyo anyim ki malo paka i agiki. I kare mukato, Lubanga oseyero joo; kede kombedi tye joo ma tye ka lolo kare, ma gotere, ma gutyar me timo waci ne—joo ma gubicito i gikeng ma con calo walo ma giweyo ki lim ma pe matek. Ka Lubanga omiyo Roho ne i wi joo, gubitic. Gubol Lok pa Rwot; gubweyo dwonggi calo bel. Adwogi pe bi piny woko onyo bi kweko twero ne i lwetgi. Gubinyuto jo balgi me ketho cik, kede ot pa Yakobo richogi. Testimonies to Ministers, 409-411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Yaro cal pa Satan me “the daily” calo cal pa Kristo, obedo pako “Kristo ki lubanga pa lobo man i cawa acel.” Ka gi tye ka waco ni gi yaro Kristo, ento gi mwako Barabbas; ki ticgi gi waco ni, “Pe ngat man, ento Barabbas.” Ada ma ki nyuto i neno me nindo pa Miller calo “jewels,” ki ma kicoyo cal maber i kom tabul aryo ma maleng, gin aye “ler madit” ma ki mino bot Miller, ma Adventism okweyo.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Giwaco ni gitye ka pako Kristo ki cal me Satana, kede giwaco ni gubedo i kom twolo me Lubanga; ento twolo man en pe adili, twolo me bwoli, ma kelo bwoli madwong bot joma weng ma gicako bedo piny ikom kit yore me tami man ma opoto. Pe tye gin manyen i pot cing, kede Israel me kombedi tye ka woto keken i yore ma lapolok owaco con ikom Israel me kare con.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> Lok acel kelo peko madit i cwinyna: bedo piny madit i kica pa Lubanga, ma kirem pien medgi i cwer bot le ki ngec atir, ki twero pa jo ma tye ka timo tic madwong, ma, i wang ranyisi ma kicweyo orweny ki orweny, giketo twero me gengo tic pa lok ma Lubanga ocwalo. Acweyo wanggi bot lwak pa Yahuudi, ka apenyo ni, Myero wa weko owota wa omayo i yo acel me cwer ma pe neno, nyaka i giko pa kare me kica? Ka tye kare mo ni jo mito lating matir ki ma geno atir, ma pe gikwanyo muda, ma gibiro golo dwon i nino ki i oturo, ka giyabo ngec me koya ma Lubanga omiyo, gin jo Seventh-day Adventists. Jogi ma kigeno le madit, ki twero maber mapol, ma, calo Kapernaum, kigi yeyo gi i polo i kit twero ma kigi mi; myero, pi pe gicweyo maber, kikweyo gi i oturo ma rwate ki dwong pa le ma kigi mi?

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> Apenyi owete wa ma bi cungo i Diro Madit me winyo keken lok ma omiyo jo Laodikea. Kit pa pe neno ma gi tye kwede obedo mabor dwong! Lok man kicono botwunu dok dok, ento pe kuc pa wunu i kit pa cwiny me Lamo obedo mabut ki peko me kelo yubu. ‘Ini waco ni, An amede ki jami mapol, ki dong amedo ki jami, ki pe amito gin mo; ento pe in ngeyo ni in itye i peko matek, ki in pe kuc, ki in lath, ki in pe neno, ki in pe itye ki bugu.’ Bal pa boboyo keni tye i kanisa wa. Kwo me Lamo pa jo mapol obedo bur. Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

Kapernaum obedo gweng madwong ma Yesu oyero obed gweng pa iye pire kene.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> I Kapernaum, Yesu otime bedo kanyo i kare mapatpat me wotone anyim ki dwogo; kono gicako yaro kany ni 'kabedone keken.' Obedo iye pi pa Galili, ki piny macok i lim me piny ma maler pa Jenesareti, ka ne pe obedo iye pire keken.

Christ chose Capernaum as he had chosen Jerusalem of old.

Kirisito oyero Kapernaum macalo kaka onongo oyero Yerusalem i kare macon.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> An abi mii lacone dul acel, ki David, lacoo me tic na, obed ki can kare weng i wang an i Jerusalem, gweng madit ma an ayiero me keto nyinga iye. 1 Kings 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kerisito oyero Adventism calo ot pa en i 1844; ci i 1863, Adventism ocweyo dok ot madit "Jericho," ma obedo alama pa kuc ki lonyo madit pa Laodicea. Macalo bot Isirayel me con, pwod bende bot Isirayel me kombedi. Adventism geno ni gi jo-paco pa ot madit pa Lubanga ma pire tek, ento gi okano "leco madit" ma miyo rwate me bedo jo-paco pa ot madit pa Lubanga. Calo Shilo, i cawa pa Eli, Hophni ki Phineas, Adventism obi poro ki ceke pa "leco madit" ma gi omiyogi twero me yaro.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> I bot jo ma waco ni gin nyithindo pa Lubanga, kuc ma kiyarogi obedo manok tutwal; lok ma piir mapol otyeko waco, kacel ki wero mapol otyeko waco bot jo ma pe tye i yie wa. Jo mapol kityeko neno jo me kanisa mapatpat calo jo maricho madwong, ento Rwot pe neno gi kamano. Jo ma neno jo me kanisa mapatpat kamano, myero gimino piny i tung lacok pa Lubanga ma tye ki twero madwong. Jo ma gi wero gika, romo ni gi nongo ler manok keken, ki yore me tic manok, kacel ki twero me bedo manok. Ka obedo ni gi nongo ler ma jo mapol i kanisa wa gi nongo, gityeko kweyo anyim ki dwong madwong tutwal, kacel gi yaro yiegi maber bot piny. Bot jo ma yubo dwong i ler megi, ento pe gityeko wot iye, Kristo owaco ni, ‘Ento an atito boti: i ceng me wero, Tire ki Sidon obedo yot maloyo botu. Itye, Capernaum [Seventh-day Adventists, ma gi nongo ler madwong], ma kigiyeyo i polo [i kit me twero], ibibedo kobo piny i Gehena; pien ka tic madwong ma kicweyo iye kikweyo i Sodoma, Sodoma obedo odong nyo ceng eni. Ento an atito boti ni, i ceng me wero, piny pa Sodoma obedo yot maloyo i bot in.’ I kare meno Yesu odwoko owaco ni, ‘Ayeri, I Wu, Rwot pa polo ki piny, pien i kewo gin eni bot jo ma tye ki ngec ki poto wic [i yero gi keken], ka i nyutu gi bot lutino matidi.’

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> ‘Kombedi, pien utimo gin weng magi,’ Lubanga owaco ni, ‘an owaco botu, ka acako i cawa matidi ki waco, ento pe uwinyo; ka akwaco u, ento pe udwoko; kamano abedo atim bot ot man, ma kicako waco kwede nyinga, ma i geno iye, ki bot kabedo ma ami woko botu ki bot kwaro pa un, macalo ma atimo woko bot Shilo. Ki abicwalo u woko i wangna, macalo ma acwalo woko owot pa un weng ducu, paka nyig weng pa Efraim.’

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> Rwot Lubanga oketo i tung wa dul me tic ma tye ki rwom madwong, ki myero gigi lero, pe calo dul me tic pa lobo gileri, ento ki cik pa Lubanga. Myero gigi lero ki wang acel keken i dwong pa en, pi ni ki kit weng cwinye ma tye ka tho gigwoko. Bot jo pa Lubanga ranyisi pa Roho Maleng obino, ento jo mapol pe giwinyo yubu, ciko, ki lamal.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> 'Winyo kombedi man, jo apur, ki pe gubedo ki ngec; ma tye ki wange, ento pe gineno; ma tye ki winye, ento pe gwinyo. Pe guluoro an? waco Lubanga. Pe gubigogoro i bot an, an ma atero lobo poto obed yabu me nam ki cik ma pe ocako kare, pi pe odonyo loyo; ka pi ne yimo pire kene piny-piny, ento pe giloyo; ka gi yaro, ento pe gidonyo loyo yabu ne? Ento jo man gitye ki cwiny me woto woko ki me gonyo; gubale woko, ki odonyo. Pe gi waco i cwinygi ni, “Wakeluoro kombedi Lubanga wa, Lubanga me wa, ma omiyo kwed wa kot me acaki ki kot me agiki i kare ne; en ogwoko kwed wa sabit me meyo ma kicimo.” Tim me richo wunu obale gin man woko, ki richo wunu ogwoko maber ki bot wunu. ... Pe gicoyo lok me ngat ma pe tye ki laco, ento gimedo maber; ki twero pa lapingi pe gicoyo. “Pe abi yubu pi gin man?” waco Lubanga; “pe cwiny an obi yubu piny macalo man?”'

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> Myero Lubanga owaco ni, “Pe i lamo pi jo man, pe i yweyo dwon me yabo onyo lamo pi gi, pe i tim lamo i komgi bot an; pien pe abi winyo i”? “Eracel, kop ogoye, ki pe obedo kop me agiki. . . . Pe ibin cako ki cawa man i kwaco an ni, ‘Wuora, in aye lanyut pa tinya’?” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Wa bino medo paro pa wa ikom “ler madit” ma ki miyo bot William Miller ikom Buk me Nyutu i pot buk ma bino pa anyim.

> “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.

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