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# Rome Establishes the Vision - Number Four

Roma oketo rweny - Namba Angwen

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Dwoko cing pa lok me cego ma con: Lweny i kom nyutu pa lok me lanen i Adventism

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

Ocweyo wa con ni “lok me alokaloka ma macon” bi dwogo piny i kare me agiki.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> I i ngec me con ki i poropheci, Lok pa Lubanga nyutu lweny ma odongo anyim pi kare ma dit i kin adwogi ki bal. Lweny eno kombedi tye ka time. Gin ma con otime, bi nwo time. Kwena me con bi cako doki, ki tiyori manyen bi bolo aa kare-kare. Selected Messages, buk 2, pot 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Tutwal, lweny magi i kare pa con obedo tem me Setani me miro woko kit pa Roma me kombedi, pien en aye Roma pa Papa me ikare me agiki ma otero Vision. Tye apim mapol me gin man i kit ma gik otime i Adventism. Ma i acaki, obedo lweny ma tye ikom Protestant kede Millerite, macalo ma kityeko nyuto ne i cal pa pionia me 1843. Lok me nyutu acel keken i cal pa pionia me 1843 ma lamal—ma, “Rwot ocwako ne, pe myero ki loko ne”—ma pe obedo nyutu madirek ikom ada me lanen pa Lok pa Lubanga, obedo nyutu me lweny pa Millerite ki Protestant ikare meno. Protestant gityeko nyutu “lunyworo pa jo mamegi” i Buk Daniel, chap apar acel, rek apar angwen, calo Antiochus Epiphanes; ento Millerite gineno ni obedo Roma.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> 164: Tho pa Antiochus Epiphanes, ma atir pe onongo omede ki Lawi rwot pa lawi rwot, pien onongo dong otho pi mwaka 164 mapwod Lawi rwot pa lawi rwot onywolo. 1843 Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Bang’en, otime poko wic i kin James White ki Uriah Smith ikom nyutu matir pa “Rwot me Bor” i Daniel chapta 11. James obedo matir i nyutu “Rwot me Bor” i vesi me agiki pa Daniel chapta 11 ni obedo Ruma me Paapasi, onyo calo ma an nywako nying ne “Ruma ma kombedi.” Smith omako ni “Rwot me Bor” pa Daniel chapta 11, vesi 36, obedo Furansi ma pe geno i Nyasaye.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> Mede 36. Rwot bi timo macalo dwaro pa iye; kede bi juko iye malo, kede bi yiko iye madit loyo jogi weng, kede bi waco lok ma pire tek i woko Lubanga pa jogi, kede bi bedo yot nyo kwoŋ otyeko; pien gin ma kicimo dong gubed timo.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> Rwot ma kicako waco iye kany pe kitwero nyutu ni en obedo twero acel keken macalo twero ma kiwaco coni; en aye twero pa Papa; pien ngec matut ma kicoyo iye pe gitungo atir ka kiketo gi bot twero meno. Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith oketo iyie ‘loki pa dano keken’ pa kene, ka owaco ni, ‘Rwot ma kikelo iye kany pe twero nyutu twero acel o aa ma kiwaco anyim; en aye twero pa Papa; pien lok me yubu ne pe bi oromo ka ki tero gi i kom twero en.’ Lok pa Lubanga pe balo, ci pe rwate i kit me leb me tic ki tam pa dano me kwanyo piny kit me leb ma twol maber pa poro man. Keto me coc man waco ni, ‘ki rwot’, ma mito ni rwot ma ki nyutu tye acel o aa ki rwot ma kiwaco iye i poro ma anyim. Pe tye gin ma nyutu rwot manyen, ki Smith owaco maber ni ‘twero acel o aa ma kiwaco anyim’ obedo ‘twero pa Papa.’ Oyaro i buk ne ni keto me coc 31 o aa i 35 en twero pa Papa; ento, ka pe tye kit me leb mo keken ma nyutu rwot manyen i keto me coc 36, opako kare keken ni keto me coc ma lubo 35 pe gi nyutu cal me tito pa twero pa Papa. Kon kare, oketo iyie tam pa kene ikom Furansi.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Ka Smith ocako yubu lok pa namba 40, tere me porofetik ma pe rwate ma otyeko keto ki lego pa kene keken omiyo myero oyaro lweny me tung adek; ki temo me paro pa kene oyaro rwot me i piny calo Misri, ma i lok en ‘ogoyo’ bot Faraansi; kede Taka oyaro ni obedo rwot me i wi, ma bene obino bot Faraansi. Lego pa dano ma kimedo ocweyo kit me porofetik ma miyo Smith oyaro Armagedon ma atir, ma ka Taka wot ki lweny i Yerusalem, nyutu tyeko me temo pa dano ka Mikael ocungo i wi. Kitap mapol i gin ma otime con pa Adventism kityeko coyo maber, kun kinyutu bal me keto kit macalo man.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Pe mit pa coc man obedo me yaro ngolo pa tito me keken pa Uriah Smith, ento keken me nyutu laloc ma opoto ka ocako cwalo malo tito me keken pa iye; pien ka James White okwanyo lok pa iye ma pe atir, dong obedo laloc mukene i Adventism, kama nyutu atir pa Rome otyeko ogoyo ne ki timo ma pe atir.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Bene tye lweny me lok ma omede kare madit ikom “the daily” i buk pa Daniel, ka Adventism pa Laodikea ogamo neno me Protestanti ma opoto, ma nyuto “the daily” i buk pa Daniel calo tic me Dera pa Kristo, ma pe rwati ki ada ma kityeko keto i tip ni “the daily” obedo cal pa Rome ma pe gilamo Nyasaye.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> Ento aneno ikom ‘daily’ (Daniel 8:12) ni lok ‘sacrifice’ omede ki ngec pa dano, pe rwate i coc, kede ni Rwot omiyo ngec ma atir ikom en bot gin ma gicoyo dwon me kare me moko. Ka rwom otye, i anyim 1844, mapol loyo gi rwate i ngec ma atir ikom ‘daily’; ento, ci 1844, i kobo wic, adyere mukene ogamo, ci tuc kede kobo wic gu lubo. Cawa pe obedo tem ci 1844, ki pe bino dok obedo tem coki. Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

I kare me agiki, i 1989, ka lok abicel ma agiki i Daniel apar acel kityeko yabe, Rwot me Bor kityeko nongo ni en obedo Roma me Papa, macalo ma James White con onongo oyaro i lweny me lok kwede Uriah Smith. White con onongo otiko yore me tic me “rek ki rek” ka oyubo bal pa Smith. White owaco ni ka twero ma agiki ma giyiko calo i Daniel aryo, ki twero ma agiki ma giyiko calo i Daniel abicel acel, ki twero ma agiki ma giyiko calo i Daniel abicel aryo gin weng Roma, ci i rek adek me lami neno twero ma oceto i agiki i Daniel apar acel en Roma, pe cal pa Smith ni en Turkey.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Wot me tic pa lanen pa Malak ma adek, ma ocake i 1989, ogamo piny mukato ki ceng 11 me September 2001 ki rweny me lok i kom gonyo acel pa Joel. I rek abicel me acaki, jo aryo ma waco adwogi, mokwongo pa dul, ci anyim pa kim, ginyutu bur ma bedo ka mede mede ma Loma okelo i kom Adventism. “Jo me bongi” i lok pa lanen, ka kit ma Isaia owaco, en “jo macayo ma rwode Jerusalemu.” Gipuke i dul angwen, dul me agiki. Bur ma bedo ka mede mede obedo bur pa loyo; pien lok me lanen man tye ka cwalo bot Jerusalemu me nino agiki; ci, caka ki wiyamo me 1863 anyim, Jo Adventist me nino abicel pa Laodicea ocako camo mede mede i doktrine pa Loma.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Dwon pa Rwot ma obino bot Yoel, wod pa Pethuel. Winjo eni, ladito; gin weng ma obedo i lobo, mi wic wunu. Onwongo eni obedo i kare pa wunu? Onyo i kare pa kwarowu? Wun waco bot lutino pa wunu pi eni; ka lutino pa wunu obed waco bot lutino pa gi; ka lutino pa gi obed waco bot kare mukene. En ma palmerworm ogiko, locust otyeko chamone; en ma locust ogiko, cankerworm otyeko chamone; en ma cankerworm ogiko, caterpillar otyeko chamone. Cung woko, jo mabongo, ka wuoyo; ka loro, wunu weng ma mino waini, pien waini manyen ojuko ki dho wunu. Yoel 1:1-5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Ka ot madongo me New York City ogore piny woko, gineno ni koth pa agiki dong ocako ciro ciro, ki ni nywaro me Habakkuk kacoc aryo, ma otime calo ma kiwaco i lok pa con me Millerite, tye ka time doki. Nywaro ne tye ikom yore me par lok pa poropheti matye atir.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Abibedo i kabedo me gwoko, abi tero an i bur, abi gwoko ka aneno ngo ma obiwaco bot an, kede ngo ma abidwoko ka gikweyo an. Rwot odwoko an, owaco ni, Coc lok me neno, ci itim obed maleng i pap me coc, pi ngat ma okwano en obed ringo. Pien lok me neno tye pi cawa ma kigero, ento i agiki obiwaco, pe obol; ka odutu, kur pi en; pien obino adada, pe obidutu. Nen, cwinya pa ngat ma opongo wii pe tye rwate iye; ento ngat ma tye kakare obedo ki ngima ki geno pa iye. Eyo, pien owil ki waini, en ngat ma opongo wii, pe obedo i ot; omito pa iye omedo opong calo kabur, ki calo tho, pe opore, ento okaco bot iye ogwanga weng, ki oketo bot iye jo weng madwong. Habakkuk 2:1-5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Tem pa Habakkuk 2 oyaro calo tem pa muviment me jo 144,000 ma ocake kare ma malaika madwong’ me Revelation chapta apar aboro o aa piny i September 11, 2001. Kacce dong, muk ocake ikom jo ma gicungo i kite me Adventism ma ki yaro i cal me piona me 1843, kede jo ma i Habakkuk giyuko cike “ki waini” kede ma gin “jo wongo” pa Joel ma “gimuke,” ento “waini manyen” giyeko woko ki “dho gi.”

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Leb Ibrani “reproved” i “verse” acel nyuto “gimedo lok kwede”. Lok me gonyo ma kigi miyo bot jogwoko me Millerite kityeko nyutu ne i cal me pionea me 1843, ma kicweyo i dwe May 1842, me orumo lok magi. Rwom acel ma gibedo kwo ki geno gi, gitye i gonyo pi lok me lanen me ada matye kombedi pi kare eno, ki rwom mukene ma giyiko cik ki waini. Jogi en aye jotwo waini pa Joel, ma gicwake ki nindo me nongo ni waini, cal marwate pi yore me lok, dong kicweyo woko ki i lebgi. Gin aye jotwo waini pa Efraim pa Yesaya, ma gilaro Jerusalem, ento pe ginywako ngec i buk ma kigengo.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. 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 28:1–3, 14; 29:9–12.

> Wayee bot gin me ket i wii me kica, bot jo-macopo me waini me Efraim, ma ber-gi ma dwong obedo lal ma tye ka woto, ma tye i wii puru me lobo gi ma opong, me jo ma waini okwonyogi! Nen, Rwot tye ki ngat ma dwong ki ma twero, ma macalo dugu pa bor me yino ki dugu me balo, macalo muc me pi ma dwong ma tye ka pokore, obicoyo piny ki lwete. Gin me ket i wii me kica, jo-macopo me waini me Efraim, gibigoyo gi ki cing. . .. Beduru keken, ki cimiru; yweruru, ki yweruru: gi copo, ento pe ki waini; gi loyo cing-gi, ento pe ki min ma tek. . .. Omiyo winu lok me Rwot, in jo me kwero, ma gilonyo jo man i Jerusalem. Pien Rwot orwo i wieu Moyo me nino madwong, kede okano wengiu: laneni ki ludito me iwiu, laneno oyikogi. Kede rweny weng obedo botu macalo lok me buk ma kicungo, ma gi mii bot dano ma tye ki ngec, gime ni, “Kwan man, apeyori”; en owaco ni, “Pe atwero; pien kicungo.” Kede buk kimii bot dano ma pe tye ki ngec, gime ni, “Kwan man, apeyori”; en owaco ni, “Pe atye ki ngec.” Isaiah 28:1-3, 14; 29:9-12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Cwer pa Habakkuk bot lacamokongo me Efraim ki gin ma woto ki geno i lok me poropet pa Lubanga, kimoko atir atir ni en cwer ikom kit me timo ma atir ki ma pe atir i waco pa Isaia; pien Isaia kimoko atir ni en kit me timo me ‘rek i wie rek’ ma omiyo lacamokongo opoto ci gudonyo i lagam me tho.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Gin bende gibale ki waini, ki kongo ma tek gigolo woko ki yoo; jadolo ki janabi gibale ki kongo ma tek, waini omeko gi piny; ki kongo ma tek gigolo woko ki yoo; gibale i neno, girweny i yubu tam. Pien meza weng opong ki cobo me wic ki mura, dong pe tye kabedo ma ryeny. En obi kwaro ngo ngec? ki ngo ma obi mino poyo i cik? Gin ma kicweyo gi woko i lac, ki kikwanyogi woko i dwo pa cwe. Pien, “cik i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany matin, kany matin.” Pien ki leb ma cok‑cok ki leb mukene en obi waco bot jo man. Botgi onwongo owaco ni, “Man aye kuc ma iromo wek gin ma loyo obedok kuc; ki man aye yweyo”; ento pe giwinyo. Ento Lok pa Rwot obedo botgi, “cik i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany matin, kany matin”; wek gicake wot, gi boti cen piny, gi bul, gi bedo i lamel, ki gikwanyo. Eyo, winyi Lok pa Rwot, in jo ma gelujo, ma gicwalo jo man ma i Jerusaleem. Pien ugwoko waco ni, “Wan watimo kite ki tho, ki piny me pek watye i kakare; ka kwer ma otombo woko obito, pe obi bino bot wa; pien wa wamako bwono macalo ot me gwoko wa, ki i bwonyo wacano wa.” Isaya 28:7-15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Eka Yesaya nyutu ni gin ma Lubanga oketo i kom me Habakuku, ma bikelo kec bot jonywako pimac, obedo kidi me kom, “seven times” me Levitiko 26, ma obedo poropheti me cawa ma acel ma Gabrieli ki malaika gi weko William Miller ongeno.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Erac, man Ladit Lubanga owaco ni, Nen, an ater i Siyon kidi me med, kidi ma kitemo, kidi me tung ot ma wel, med ma atir; ngat ma geno pe obi tuki. Bende abi keto guro bot layen me loro, ki bedo atir bot lud me pong; ki kidi me yelo obi yweywe lur me coc, ki pi obi leng woko kabedo me cuc. Ki lagam mamegi ki tho bi jwik woko, ki lagam mamegi ki piny me tho pe obed; ka goro ma yut ma oyoto obino kato, ci obiboro mamegi piny kwede. Yesaya 28:16-18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Keken manok ki kare ma Rwot otero jogi dwogo i yore ma con, kace cako i 11 September 2001, ne obedo dul acel ma otyeko twer i alokaloka, ma ogamo ni kwene angwen pa Jo-el nyutu Islam me Woe ma adek. Ka kit me timo “rek i rek” otyeko nyabo bot jo pa Lubanga i cawa ma agiki, kityeko ngeyo cik madit me poropheti. Cik eni en aye keto poropheti macek; ci dul ma ogamo ni kare angwen pa Jo-el nyutu Islam me Woe ma adek, gi oketo marac cik me keto poropheti macek me konyo keto marac ma gitime.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

En, i kare me 2014, kimiyo yie ni Satan odonyo i dul man ki agenda me homosekswal ma “woke” ma ocako ki i Great Britain ki Australia, ma ogero lweny ne i piciro ma pe atir pi lok me con ma ki waco i Daniel but apar acel, lok acel oo i lok apar abic. Ludito ma gicwako i kom homosekswal, ma gidonyo i iye ki gigero lweny ikom dul man, i agiki gigamo ni Adventism mito kwayo kica bot pope pa Ruma, pi paka ni giyaro lok ma pe atir ikom Antikristo, pope pa Ruma. Rwate pa lweny man ne obedo me obalo dul man, ci dong loyo me yubo wyilo i coc keken (Daniel 11:1-15) ma i iye “gi kwalo jami pa jo mamegi” ki nyutu.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Lok me rwatte weng man obedo tem pa Satan me miyo bal lim me Ruma me Paapa. Pe tye gin manyen i tung ceng, macalo ki dano ma pire tek i ngec ma obedo con i piny. Kanyom dok, lok me rwatte odii i kom nyutu Ruma, ma kilimo calo “the robbers of thy people.” Loki manyen ma tye me dano keken waco ni “the robbers of thy people” obedo Amerika me Bikacel, kede ka gitye ka timo kamano, pe gingeyo ni man obedo rwatte me lok ma macalo tutwal ki rwatte me lok ma me acel i tung Millerites ki Protestants, kacel ki lok me waci macon ma gi keto pire i lacoc me cawa ma apar abicel John Heywood, ma waco ni, “There are none so blind as those who will not see.” En kit mapat me lok ne waco ni, “None so deaf as those who will not hear.” Jo mapol twere pe gi ngeyo ni lok man gi keto pire i Heywood, ki pe gi neno piny ni lok pa Heywood ocake ki i bwot me Bibul, macalo i Jeremiah, Isaiah, kede ma Yesu owaco i Agiki Manyen.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Winjuru kombedi man, jo ma pe ki wii ki pe ki ngec; ma tye ki wang, kono pe gi neno; ma tye ki wiŋ, kono pe gi winyo. Jeremiah 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

En aye ‘gi marac’ pa Daniel, ki ‘nyiri maler ma pe gi ngec’ pa Matayo, ma pe gicako ngeyo ‘medo pa ngec’. ‘Medo pa ngec’ i 1989 obedo mapire tek ngeyo ni rek 6 ma agiki i chapta 11 pa Daniel ginyutu yutho malo kacel ki poto pa agiki pa twero pa Papa, onyo, calo amacoyo ne ‘Loma manyen’. Rek ginyutu Kacoke me Amerika, ento keken kube pa Kacoke me Amerika ki twero pa Papa. ‘Gi marac’ ki ‘gi ma pe gi ngec’ gicako rwate-gi ki ‘gi ma gi ngec’, kacel ‘gi ma gi ngec’ pa cawa agiki gitye ki ngeyo pa ‘medo pa ngec’ i 1989. Jo ma pe gi ngec gin jo ma gitye ki wang, ento pe gineno; kacel ki lit, ento pe gwinyo.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Kadong an awinyo dwon Rwot, ma owaco ni, ‘Abi cwalo ngat mane, kede ngat mane obi woto pi wa?’ Kadong an owaco ni, ‘Kany an atye; cwal an.’ En owaco ni, ‘Wot, ki inyisi jo man ni: Giwinyo adada, ento pe gingeyo; kede gineno adada, ento pe giparo. Doko cwiny pa jo man opuk, ki tim liti gi matek, ki loro wanggi; paka pe gineno ki wanggi, kede pe giwinyo ki liti gi, kede pe gingeyo ki cwinye gi, kede pe gidwogo, kede pe gicobo.’ Isaiah 6:8-10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Jogi ma kikwaco i Isaya 6, en jogi ma giyaro ni gibedo i ngec me “present truth” ma obino i September 11, 2001, pien Isaya 6 nyuto ni obedo ikare ma “lobo opong ki duŋ pa Rwot.” Lobo oler gi duŋ pa Lubanga ka malaika me Revelation 18 obiro piny, ka ot madit me New York City gicwiyo piny ki longo keken pa Lubanga.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> I mwaka ma Rwot Uziya otho, aneno bene Ladit obedo i kom me rwot, ma malo loyo ka ki gonyo woko; cungu me lawe ne opongo ot pa Lubanga. I tung’ malo bene otindo serafim; gin acel acel tye ki pac abicel: ki pac aryo ogubu anyim wii ne, ki pac aryo ogubu tiŋ ne, ki pac aryo obedo kawoto i wi polo. Gin ka acel okwaco bot acel mapat, owaco ni, “Maleng, maleng, maleng, en Ladit me lweny; lobo weng opong ki dwong ne.” Keng me wang ot ogweco ki dwon pa ngat mane kwaco, ki ot opong ki leco. Yesaya 6:1-4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Sister White oketo kacel kwena pa malaika ki gin matime ma nyutu kare ma malaika ma i Buk me Apokarifa, kabit 18, opongo piny ki rwom pa iye.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> Ka Lubanga onongo obino cwalo Isaiah ki lok pa En bot jo pa En, en ma acel oweko lanen pa En onen i neno i Kabedo Maleng ma Maleng i wang ot pa En. Nining, bur me ot ki doti ma i iye me ot calo golo malo onyo ki dwogo woko, ci oweko ni onen i iye, i Kabedo Maleng ma Maleng, ka cengi pa lanen keken pe onongo twero donyo iye. I anyim pa en oneno Jehovah obedo i kom me rwot ma obor ki golo malo; ki ducu pa En opongo ot weng. I bot kom onongo tye serafim, calo lugwoko i bot Rwot maduong; gi onyutu ducu ma orwategi. Ka wer me yeyi magi ogoyo i dwon mapiny me lworo madwong, tigeng me bur opuru, calo ka kigoyo ki poyo lobo. Ki lepi ma pe ocobo gi richo, malaika magi oweto yeyi pa Lubanga. ‘Maleng, maleng, maleng, obedo Rwot me lweny,’ gi waco; ‘lobo weng opongo ki ducu pa En.’ [Nen Isaiah 6:1-8.]

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> Serafim ma gitye i tung kom opong ki woro madwong ka gineno dwong pa Lubanga, omiyo pe ginen pire kene ki miyo dwong i kare mo keken. Pako gi tye pi Laa Rwot pa jolweny. Kacel ka gineno ma pud tye anyim, ka piny weng obipong ki dwong pa En, wer me loyo gikwano bene ki bene i wer ma gonyo maber, ‘Maleng, maleng, maleng; Laa Rwot pa jolweny.’ Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Yesaya, ma lamedo jo Lubanga i kare me golo alama ma ocako i September 11, 2001, omiyo iye kwena me cwal bot jo ma gitye ki wang, ento pe giyero neno, ki lit, ento pe giyero winyo. Yesu, calo Alfa ki Omega, nyutu agiki me kare me golo alama pa jo 144,000 ki acaki ne. I agiki, bino bedo dok lami kwena ma lamedo ki Yesaya, ma ocwalo kwena bot jo ma giyero pe neno ki pe winyo. Kwena eni bimiyo yiko ma agiki pa jo 144,000. Kwena ni obedo lok me Adier, ma kikelo ki lagam me lanen pa Lubanga. Lagam me lanen eno obedo 'vision' ma kiketo piny ki twero ma kinyutu calo 'the robbers of thy people'.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

I coc ma bino, wabicwalo acel acel pa kec magi, ka waketo gi i wi gi, i yo me rek ki rek. Rek pa Millerite, rek pa Smith ki White, rek pa “daily”, rek pa “king of the north” i 1989, rek pa “insects of Joel” ki kec ma tye kombedi. Kec mukato abicel acel, ma ka ki neno gi i rek ki rek, gi yubu kakare ada pa kec ma acaki, ma kityeko yaro i 1843 pioneer chart. Ada meno en ni Rome obedo “the robbers of thy people”, ma gimiyo dwong bot pire keni, ki ma gibur, ki ma gitiko laloc.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> Atyeko neno ni cal me 1843 onongo otere ki lwak Rwot, kede ni pe myero ocoyo ne; ni lim ma iye onongo obedo calo kit ma En onongo mito; ni lwakne onongo i wi ne, omwoko bal i tung lim mogo, pi pe ngat mo romo neno ne, nyaka lwakne okwanyo woko. Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Pe rwako gin ma ada ma i cal meno obedo kacel ki pe rwako twero pa Lamo me Poro; kede cal meno nyutu ni en Rome, pe United States, en ma tero ‘nyutu’, nyutu ma Solomon olongo wa ni, ka pe tye ‘nyutu’ meno, jo pa Lubanga bi bur woko.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Setani tye ka mede kare keken ki jami ma pe ada, me kayo jo woko ki ada. Bwola pa Setani ma agiki obedo me weko miango pa Moyo pa Lubanga pe bed ki rwom. ‘Ka pe tye nyutu, jo gonge’ (Proverbs 29:18). Setani bi tic ki lonyo, ki yore mapat-pat kede ki rwate mapat-pat, me puko geno pa jo pa Lubanga ma ocoto i miango ma ada.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> Obino bedo kwero ma ocake i kom Testimonies; kwero eni obedo me Saitani. Tic pa Saitani obedo me gudo yie pa kanisa mapol i gin-gi, pi tulum man: Saitani pe tye ki yo ma terang maber me kelo lok me runya pa en ki kuyo cwinye i tami me runya pa en, ka waci me ciko, me kanyo, ki me laloc pa Laro pa Lubanga gimako.

> “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 ma piny i wang kom, ma kwano cwiny pa dano weng, owaco ikom jo ma otyeko nongo lere madwong ni: ‘Pe gi rumo ki pe gi kwole pi kitgi me yore pa kwo ki pa lamal.’ Ee, gi yero yo gi keken, ki cwinygi omaro i gintim me kwero. An bende abi yero rweny pa gi ma pe adiera, abi kelo bwokgi botgi; pien ka an ocako kweo, pe onanga; ka an owaco, pe giwinyo: ento gitimo marac i wang an, ki giyero gin ma pe an omaro.’ ‘Lubanga bi cwalogi ki rweny ma tutwal, mondo gikwano gin ma pe adiera,’ pien ‘pe ginongo mero pa adiera, mondo giben ogwoko,’ ‘ento gi mero i bedo marac.’ Isaia 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.

> Lami me polo openyo: 'Ngo ribo ma tek maloyo romo ribo bwoyo, loyo nyutu ni in itye ka yeko i kom ma atir, ki ni Lubanga okoko tic mii yin, kace i atir itye ka timo gin mapol kun winyo cik pa lobo, kede itimo richo bot Yehova? O, en ribo madit, ribo ma lamal, ma mako bwoyo, ka dano ma i cawa acel obedo ongiyo adwogi atir, gibalo kit me luyobedo maleng ki Roho ne ki twero ne; ka gi poyo ni gi rwate ki gi medo ki jami weng, ki pe mito gin mo, ento i atir, gi mito gin weng.' Testimonies, volume 8, 249, 250.

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