Article

# Laodicea - Number Two

Laodicea - Namba Aryo

The Protestant Horn

Lacwe me Protestanti

Author

Jeff Pippenger

Published

August 27, 2023

Formats

PDF
Word

It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

En gin ma matir madwong, i ngeyo lok ma tye ka kiyabo woko i Buk me Nyutu, ni myero igamo acaki, yubo, kacel ki rwom pa Yubo pa Protestanti. I histori pa Yubo meno, tye layen adek ma mapire tek: acel, me kom Baibul; aryo, me yore ma atir me kwano Baibul; adek, me ni lami lok ma kiyer i kare pa histori meno gibedo waymarks pa histori meno. Macalo kare ducu, Satan otemo ocweyo piny Baibul pa King James ki gin ma pe atir mapol, kede otemo ocweyo piny yore ma atir me ngeyo Baibul ki gin ma pe atir mapol, kacel ki otemo ocweyo piny lami lok ma atir (waymarks) ma kiweyo malo i yore pa histori meno.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> "Ento Satan pe otimo peke. Kombedi otemo gin ma en otemo i yore weng me dwogo—me rucogi ki balogi woko jo, ki mi botgi gin ma pe atir calo obedo tic atir. Calo ma ne tye Kristo ma pe atir i cawa ma acel me kanisa me Kristo, kacel bene i cawa ma apar abicel acel orwenyo nabii ma pe atir." The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

I gin me Millerite, ki 1840 dok i 1844, lub me Protestantism, ma en acel i rut aryo me le me piny ma en Amerika ma kacel, Adventism me Millerite obedo rut me Protestant. I cawa acel keken, kanisa ma pud gicwalo yie ni gin Protestanti obedo Protestantism ma opoko wii, onyo, macalo ma Millerite giyaro nyinggi, “nyiri pa Rome.” Ka Protestanti gicano kwena me malaika me acel i 1843, gibuto, kede Millerite gimedo ki lub me Protestantism. Gin me Millerite obedo agiki me tic pa Lubanga i kawo “kanisa pa En i godi” dok i ngec ma opong piny me Lok pa Lubanga.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Cako pa yubu ma ki kwayo okelo temo pa cik pa Lubanga, kacel ki pire tek Sabata. Me waco kwena pa Lawi Maler ma adek, myero bedo kanisa ma ogwoko cik pa Lubanga, ma kikumbe piny i yore ki kit pa Papa i Kare me Ojok. Kristo okelo Jo-Protestant bot lok me kit pa 1840 dok i 1844, ci ogol botgi temo pa Elija, ma William Miller onongo obedo rupo pa en; ci ka Jo-Protestant okweyo kwena pa Miller, gi dok cen i Loma. Temo pa kwena pa Lawi Maler ma acel, ma Miller omiyo, onongo obedo calo temo ma Elija otimo i Got Karamel.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Elija obino i bot dano weng ci owaco ni, “Tyen adaa un ubed ka yub i tung lok aryo? Ka Ladit obedo Lubanga, wot kede en; ento ka Baal, bene wot kede en.” Dano weng pe gidwoko ne ki lok acel. 1 Kings 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

I mwaka 1840, ka gibedo i wang lok pa Elija, ma cal ne obedo Miller kede malaika me acel, Jo-Protestant giyero Baal!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Reformation pa Protestant obedo yabo me gin atir me Baibul, ma ocako ki “Lacel me Kiro,” ma kikwero ni kibimiyo iye i kare me historia ma kityeko yaro ki kanisa me Thyatira. Ataki pire tek ikom Baibul ocako i cencuri mapol con, ki ki yaro ne maber i buk The Great Controversy, kun loyo i kom historia pa Waldensians. I mwaka 1930, Benjamin Wilkerson ocoyo buk ma nying Our Authorized Bible Vindicated. Buk eno tero ngec pi lweny ikom coc me cing ma maleng ma macon, ma me agiki kicwako kwede me yiko King James Bible, kacel ki coc mapatpat ma pa Setani ma pe atir, ma ne kitye ka yubo gi con kacel ki kombedi, ki Katoliki, apostate Protestantism, ki Laodicean Adventists. Lweny eno ocako con con mapwod pe oko historia pa Waldensians; ento gi obedo cal me nyutu yo ki cal me nyutu, pi jo ma gimiyo ngimagi me lami ni twero madit tye i coc me cing ma atir, ma, me agiki, kicwako kwede me yiko i King James Bible me 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Kit me timo Bibil pa King James i mwaka 1611 okato i yore me loko i leb ma giterone maber keken. Kit me loko ki yaro Bibil otyeko timo i yore abicel acel me timo. Bende otyeko mako kare me mwaka abicel acel me tieko ne, ki mwaka abicel acel me Bibil obedo nino alufu aryo ki mia abic ki apar aryo. Man, peke ki con, obedo romo ki nino me porofeti ma iye Yesu omoko coc ki jo mapol, calo ma kiyaro i Daniel abicel adek. I wang cabit ena ma lamal, Kraisto okik i kom cagen, ki, peke ki con, Kraisto ma okik i kom cagen obedo i wang Bibil. Yore abicel acel magi me yubo Lok pa Lubanga ma maleng obedo calo eni.

1. FIRST: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

   ACEL: Gonyo me acaki ma timme ki dano keken: Jo gonyo macalo 50 kityeko poko gi i dul 6, mo keken obedo luying pi but mapatpat me Baibul. Dano keken magi gityeko tic i gonyo ki i leb me acaki (Hebru, Aramek, ki Gerik), ki keto gi i Leb Ingeleza.

2. SECOND: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

   Ma Aryo: Neno odoco me Komiti: Ka komiti keken otyeko dwogo lok me tung acel, tic oneno odoco ki jo me komiti pire kene. Man omiyo tami me kacel ki loko bal.

3. THIRD: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

   MA ADEK: Roto pa Komiti Matwal: Eka lok me loko pa komiti keken ki miyo bot dul madit me lapwony, ma gicoyo ni Komiti Matwal. Komiti man obedo ki lacwak ma obino ki komiti me loko lok abicel keken. Gin giroto odoco tic weng, giyiko ki gimiyo rwatek lok me loko pa komiti mapat mapat.

4. FOURTH: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

   Angwen: Neno ma medo kede Yiko: Kit me yiko pa Komiti madit kicwalo dwogo bot komiti ame ame pi neno mapol kede moko maber. Kit tic man ma kitimo piny-piny okwonyo me moko adada ni lok ma kiloko obedo rwom acel ki acel kede atir.

5. FIFTH: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

   ME ABICEL: Neno odoco me ogik ki aye: Kare ma komiti acel acel otyeko yubo pa gi, coc me ogik ocwalo bot Komiti me Weng pi neno odoco me ogik ki aye.

6. SIXTH: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

   Abicel: Yee pa Rwot ki Goyo i Capa: Kit me loko ma ki yee dong, kimiyo ne bot Rwot James me Acel pi yee pa iye.

7. SEVENTH: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

   ME ABIRO: Ka rwot dong omiyo ye pa rwot, loko leb ne kigoyo ne i pepa i 1611 macalo King James Version (Authorized Version) me Baibul.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

> Lok pa Rwot tye macel; calo feza ma gitemo i akwar me piny, ma gipwodho kare abiro. In bimyero gwoko gi, A Rwot; in bimyero gwoko gi ki jo me kare man abadi. Zabura 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

I lweny pa Satan i kom Lok pa Lubanga, kacel ki i kom alama me yoo ma kityeko nyutu ki jo ma kicwalo-gi i tariik mamego ma tye ka yabo, kede i kom yore me tic ma tye kakare me yiko maber Lok pa En, Bibiliya pa King James pa 1611 obedo alama me yoo ma kityeko nyutu matwal i Zabur apar aryo. Pe tye Bibiliya mo keken mape atir, ma kityeko cweyo ki manuskiripti pa Katoliki ma gicono, ma rwate mit me Zabur apar aryo. Tic me yweyo ma omako yo abicel aryo, kede kare me ceng 2520, ginyutu ni Bibiliya pa King James en “Lok ma malir” pa Lubanga. Lubanga ocwako kica ni obigwoko Bibiliya pa King James calo Lok pa En ma malir kare matwal, kede ci ocwako kica ni obigwoko iye yore me tic me “historicism” ma gityeko timo kwede jo me loko kit pa Protestant, kacel ki William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

I senturi apar angwen, John Wycliffe, ma i buk The Great Controversy gi miyo ne nying ni 'Lating me Otino pa Yub me Protestanti', Lubanga otiyo kwede en me loko Bibul i leb ma ka bene dano me piny bene twero ngiyo. En obedo lakica ma oketo alama me yo pa poc me Yub me Protestanti.

> “The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

> Wot madit ma Wycliffe ocako, ma obedo me yweyo cwiny ki paro, ki yweyo kabilo ma kigamo tutwal ki riyal i kar lweny me lamaloyo pa Roma, ocake iye Bibilia. Kany obedo cwec pa kwer me ber, ma calo pi me kwo, ocero i cawa ki cawa ki aa ki kare me apar angwen. Wycliffe okwako Coc Maleng me Bibilia ki yie ma pe ki penyo, calo nyutu ma kicwalo ki Roho Maleng pi dwaro pa Jwok, obedo cik ma opong opong pi yie ki kit me kwo. Kipwonyone ni Kereke me Roma obedo twero pa Jwok ma pe tye ki bal, ki okwako gi ki luor madit ma pe ki penyo pwonya ki yore ma kiketo woko pi mwaka alufu acel; entit oloko woko ki gi weng me winyo Lok Maleng pa Jwok. Man obedo twero ma owayo dano me yero. Mukene i kare ma kereke waco kubo ki kom Papa, onyuto ni twero matye adada obedo dwon pa Jwok ma waco kubo ki Lok pa En. Kadong opwonye, pe keken ni Bibilia obedo nyutu ma opong opong pi dwaro pa Jwok, entit bende ni Roho Maleng en kende keken obedo laloc ne, ki ni dano acel acel, ki pwonyo i pwonya ne, myero ngeyo tic ma en oweko me timo pi kene keken. Kace kamaleng, oloko cwiny pa dano woko ki i Papa ki Kereke me Roma, oceto gi iye Lok pa Jwok.

> “Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

> Wycliffe obedo acel i jo me Yubu ma dwong loyo. I puc ma opongo, i maler me paro, i bedo ma tek me gwoko atir, ki i cwiny ma dugi me gengo ne, ngat manok ma obino i mede obedo rwate kwede. Maler pa kwo, tic ma tek pe ketho i pwonye ki i tic, bedo atir ma pe romo pobo, ki hera calo pa Kristo ki bedo atir i tic me lamal ne, magi oyaro jo me Yubu ma me acel. Kadi bed ki ocolo me puc ki bolo me kit pa kare ma obino ki iye.

> “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

> Kit pa Wycliffe obedo til me twero me pwonyo ki loko ma tye i Coc Maleng pa Lok pa Lubanga. Bibul en keken ni omiyo obedo ma obedo. Temo me mamo gin atir madit me nyutu kelo manyen-nyen ki teko i twero weng pa ngat. Omiyo pach omedo, omiyo yaro bedo acoya, kede omiyo tam opur. Kwano pa Bibul obino gamo malo pach, tam me cwiny, ki yamo me mito calo kwano mo keken pe twero timo. Omiyo bedo ma tye keken i puropos, paciens, cwiny-tek, ki bedo-tek; omoko kit, kede omaleng cwiny. Kwano marwate, ma ki kwele, pa Coc Maleng, ma kelo pach pa lanenyo i kube matwal kwede pach ma pe giko, nony miyo piny jo ma ki pach ma tek kede ma tye ka tic ki cwinyo, kede ki kite ma maloyo, loyo gin ma pud kwede pwonyo ma tek-tek pa filosophia pa dano otyeko cwalo. ‘Donyo pa loki,’ owaco lami yec, ‘kelo le; kelo ngec.’ Yec 119:130. The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Piny i waci ma waco i kom John Wycliffe i buk The Great Controversy, Sister White omiyo dyer pa jo me yubo ma gi yie maber (waymarks), ma agiki otyeko cobo bot latic me yubo John Knox. En oyaro lapeny madwong ma Mary, Rwot-nyako me Scotland, ogoyo bot John Knox.

> “John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

> John Knox o weko woko kit pa laa kacel ki jami me lating pa laa, me paro keken i gin atir me Lok pa Lubanga; kwano pa Wishart omoko rwate pa ne me weko lwak pa Rome, ki o keto pire kacel ki jo yubu ma giloro. . . .

> “When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

> “Ka kelo John Knox i wang-wang ki ladit-nyako pa Scotland, i wang ma rwatte pa laloc mapol pa Jo Protestant ojuko woko, John Knox omiyo cing me adwogi mape oyar. Pe onongo twero yubo ne ki lok malak; pe ocoyo cwiny i wang rabok. Ladit-nyako ocoyo ne ki heresi. En owaco ni onongo opwonye jo me akwanyo yore me adini ma gavumenti ogengo, kede mano oguro woko cik pa Lubanga ma tero ni jo pa rwot winy rwotgi. Knox odwoko ki teko: ‘Macalo ni yore me adini ma adwogi pe ocake ki rwot, onyo twero ne pe obino ki gi; ento obino ki Lubanga ma kare peke keken, kono bene jo pa rwot pe gicungo me yubu yore me adini gi ki mito pa rwotgi. Pien makato-kato, rwot, ikom jo weng, gin ema pe gi ngeyo tutwal yore me adini ma adwogi pa Lubanga. Ka nyithindo weng pa Abraham onongo gi yore me adini pa Farao, ma gin onongo jo pa en pi kare madwong, amito kwayi, ladit-nyako, yore me adini mane onongo obedo i lobo obedo ngo? Kede ka gin weng i cawa pa apostol onongo gi yore me adini pa rwot madit pa Loma, amito kwayi, ladit-nyako, yore me adini mane onongo obedo kombedi i piny me lobo obedo ngo? ... Kede mano, ladit-nyako, itwero neno ni jo pa rwot pe gicungo i yore me adini pa rwotgi, kadi bene kimiyo gi cik ni gimi rwotgi kworo.’”

> “Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

> Mary owaco ni, "In icoyo Buk pa Lubanga i yoo acel, ci [jo pwony pa Roma] gicoyo i yoo mukene; abi geno ngat mane, ci ngat mane ma obi bedo jaji?"

> “‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

> 'Obi geno Lubanga, ma kakare owaco i Lok pa En,' lamedo me yubo nodwoko; 'ci mapol ikom gin ma Lok okwano botu, pe obi geno mo onyo mo mukene. Lok pa Lubanga obedo rweny i en keken, ci ka i kabedo mo tye pe rweny, Tumu pa Lubanga Maleng, ma pe i kare mo obedo pat ki en keken, onyutu kene maber maloyo i kabedo mukene, ci pe odong cor mo, ce ikom jo ma wii matek i pe ngeyo keken.' Gin calo eni obedo ada ma lamedo me yubo ma pe tye ki bwoyo owaco i dwon pa rwot, ka oketo kwo pa en i nguy. Ki cwiny ma pe odugu acel keken, otyeko bedo i tam pa en, ka lamo ki loyo lweny pa Lubanga, nyaka Scotland ocwiny woko ki Popery.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Waco ma otime i tung ki latic me aloka ki Rwot-nyako tyeko nyutu wel ma adek i histori me aloka me dini, ma nyutu tamo pa Setani me meco Baibul, latic me aloka, ki yo me nongo ngec i Baibul. Dwoko pa John bot Rwot-nyako en ni yo ma tye kakare obedo "historicism", ma gubedo kitedo iye ni Lamo Maleng ociko yore acel me histori me poro ki yore mukene me histori me poro.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Ler ne kiyabo i mudho. Wycliffe kede lutic me yubo i acaki, paka i mukato pa Millerite, gitiyo kwede kit me kwano pa Bible ma kimiyo nying ni “historicism”. Gin mukato pa kit me kwano pa Bible pol kare ki weko ne piny, ento obedo ma pire tek me ngeyo, ka ngat ada ber bi neno pire tek pa cik me poko lok pa poropita ma Miller ne omako, ci kuno Future for America bene.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Tye keken kanisa aryo ma Sister White olwongo gi calo jo ma Lubanga omiyo gi nying. Magi obedo Isirayel pa kare macon ki Kanisa pa Seventh-day Adventist.

> “The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

> "Pingo ma omiyo wa lwongo ni dano pa Lubanga myero gidwoko dok gidwoko. Deuteronomy 4:1-13" Manuscript Releases, volume 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Kanisa pa Lutume, kacel ki kanisa ma onongo i catu i kare me otum pa Papa, pe gi kicako nyinggi ni jo ma Lubanga ocako nying; pien lok “denominated” (nyutu ni kimiyo nying) nyuto kanisa ma kimiyo ne lapok tic me bedo ogwok pa cik pa Lubanga, ci ki Adventism bende kimiyo gi bedo ogwok pa lok adier me porobeti pa Lubanga.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> Lubanga ocoo Kerek pa En i kare man, calo en ocoo Isirayel macon, me bedo calo ler i piny. Ki lakweyo madongo me adiera—ngec pa Malaika me acel, me aryo, kede me adek—En ocweyo gi ki bot kereke kede ki bot piny, me kelo gi i bot En ma loyo. Okelo gi me bedo gwoko cik pa En, kede okimino botgi gin ma adiera madwong me porofesi pi kare man. Calo lok maleng ma kimino bot Isirayel macon, man gin tic ma loyo me cwalo bot piny weng. Malaika adek me Apokarifu 14 ginyutu jo ma gimako ler me ngec pa Lubanga, kede giwot woko calo latic pa En me longo ciko i bor kede i pim pa piny weng. Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller obedo lami ma kiyero me yawo ada pa porofesi pa Lubanga, ki ka ada meno okelo jo bot lawote ma oyabe i Kabedo Maleng Maloyo i 1844, Lubanga dong oyawo cik pa Lubanga. Wycliffe obedo alama me yore i yawo Baibul ki cweyo cako me Reformasyoŋ pa Protestant, ento bene obedo alama me yore pa tic pa Lubanga me keto “ada maduŋ me porofesi.” John Wycliffe obedo Lateng me Otino ma kinyuto i gin matime pa twero pa papasi pi mwaka 1,260. Tic ne ocake i senchuri me 14, ci i senchuri me 17 alama mapat i yore mar porofesi meno obedo cweyo King James Bible i 1611. I yore meno, i agiki wa nongo alama me cik pa Miller pi lonyo porofesi. Miller obedo alama i yore mar ada meno, ki cik ne bene obedo alama. Cik ne gimi lagony bot alama ma i agiki pa Adventism, ma kinyutu kwede pablishoŋ pa buk ma kilwongo ni Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Ka pe wa ngeyo ni cik pa Miller obedo alama me yoo i rek me kit pa kare me lanabii, ma nyutu tic me gwoko lok pa Baibul ma kacako ki matir, kede tic me yabo ngec ma matir ikom Baibul, ma ma kicwalo ni jo me lok-odoco opongo ngec kede otime kwede yore me kwano ma lamal ma ki waco ni "historicism", dong pe wa tye ki ngec ma mite me neno ada me lanabii ma okato kwede tic me yaro kede gwoko ler pa malaika me adek i agiki pa Adventism. Pi kit ma eni, tye ber ni wamii tami macek ikom rek me kit pa kare meno.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Ngec atir ma keken me lok “Protestant” en ni bedo gengo Rome. Ka kanisa ocung woko ki gengo Rome, pe dong obedo Protestant; dong obedo nyara pa Rome, macalo Protestanti ma ojuko kwena pa lacar acel. Ngec mapire tek ma otyeko bedo “motto” pa Protestanti ma obino woko ki i Kanisa Katoliki en ni: “Bibil ki Bibil keken.” Ento histori yubu atir ni Bibil myero kipok maber ma atir.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Tim itek me nyutu keni ma oyaro i bot Lubanga, calo latic ma pe racayo, ma yiko lok me atir kare. Ento gengo lok me rac ki woc me peke; pien gi bi medo i pe tye ki lworo pa Lubanga. 2 Timoteo 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Yore me kwano Bibil ma jo Protestanti gubedo gicako tic kwede i temo pa gi me yubo maber Lok me Adwogi, en “historicism.” Yore man obedo jami ma atir ki tek ma Setani onongo dwaro me lwenyo kwede; ci en aye olwenyo kwede.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> Wa myero ngeyo pire kene ngo ma yubo Kricitiani, ngo ma obedo adieri, ngo ma obedo yie ma wa okawo, cik me Baibul gin ngo—cik ma omiyo wa ki bot Twero ma loyo weng. The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Goyo piny ikom yo me yik lok pa Bibil ma Jo me Yub Dwogo otimeko tic kwede, nyaka ki William Miller, kityeko nyutu atir ni ocake i cawa me apar abicel ki lalaro ngec me Jesuit ma nyingne Francisco Ribera (1537–1591), ma gi waco ni en omiyo yik lok me anyim nonge maloyo i piny. En ocoyo tami ikom buk me Anyutu, ma onyutu yik lok me poropheti ma tiyone ikom anyim, kegoogi woko ki kit pa gin ma giko. Ribera ocweyo yo man pi bedo me kwallo ada ma yo me lok pa giko pol kare kelo. Ada mane obedo ni Papa pa Loma obedo Antikristo pa poropheti me Bibil.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

I senturi me 17 ki me 18, twero keto i rekod ni dul me Protestanti ongeyo ni yoo me tic pa Ribera ma marac obedo me Setani ki pe tye ki rwom. Jo Protestanti i kare man gicoyo buk ki trak me rwenyo bot ‘lok ma pe tye ki woro ki lok me cobo peke’ pa lamonyo me Jesuit. Ento i 1909, Faras pa Troja, ‘Scofield Reference Bible’, gitero woko, ki nyutu ma giketo i boto piny pa pot pa Bibul gimito i pwony pa Ribera ki pa jo Jesuit mukene ma nying ne Manuel Lacunza (1731–1801). Lacunza ocoyo i nying me coc ‘Juan Josafat Ben-Ezra’, ki ogolo i wang lobo buk ma nyinge ‘The Coming of the Messiah in Glory and Majesty’. Macalo Ribera ma con i anyim ne, buk en obedo kwedo ma atir i tyeko lok me lawi ma tye i pot buk me Nyute.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Satan ongeyo ni lok ma onongo mito ogonyo ki poto en lok me ciko ma agiki ma oa ki Kitabu me Yik. Keto lok ma pe lamer, ma peke keken, me padri aryo me Jesuit i mite me Scofield Reference Bible, oweko Satan twero me telo jo Protestant ma ogweyo yie me cwako yore me tic pa Jesuit, kun ocano wanggi bot ada. Satan otyeko man ki cako keto yore mapol pa Catholic me poropheti, ma okwanyo woko twero me nyutu maber ngat mane obedo Antikristo i poropheti me Biblia. Pe ne tic ma pe pire tek pi Satan me rwenyo gi, pien jo Protestant ne dong odwogo bot Kanisa me Roma ki juko gi lok pa Miller i mwaka 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

I kare mapol, buk mapol ki coc mapol kityeko coyo, ma ginyutu maber lweny ma Setani ogoyo ikom Bibilia, ma ocake i sencuri mukene me acaki kun kityeko kobo Yesu Kirisito i lating. Lweny eno oyomo rwom ma kigeto coc me lwete ma pe atir pi cweyo Bibilia ma pe atir. Setani bene ogoyo lweny ikom Reformer ma Lubanga oketo piny me cwero ki gwoko Lok pa Lubanga ka gubedo tye kede kwo, kadi pe, kacel ka gityeko otho.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Wek itam keken kit ma jo me Seventh-day Adventist me kombedi—jo me kwano kit ma otime con ki jo me ngec pa Lubanga—gityo kwede lok ikom William Miller. Calo ni gi yaro lagara pa en, ki gi cato gi i Mississippi River.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

> William Miller onongo tye ka gonyo lwak pa Satan, ki lami madit pe keken onongo tye katemo me gonyo twero pa kwena, ento bende me kwanyo kwo pa laco kwena keken. Ka Ladit Miller ocako keto gin atir me Buk pa Nyasaye ma tiyo i cwinye pa jo winyo, ywec pa jo ma giyaro piregi ni gin Kricitoc ocako pire tek bot en, macalo kit ma ywec pa Juu kicako pire tek bot Kristo ki apwostol me en. Jo me Kanisa giyik jo ma piny ikom en, ki i kare mapol lamigi gi cako kube me kwanyo kwo pa en ka owuok ki kabedo me ducu. Ento malaika maleng gi tye i bungu, ki acel i gi, i cal me dano, orwako lwete pa lacot pa Rwot man, omwolo ne maber woko ki i bungu ma ywec. Tic pa en pe otum, ki Satan kede joge gineno ni paro gi opoto. Spirit of Prophecy, Voliyumu 4, Peji 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Nen kit ma kit aryo pire kene pa Adventism (jongeno me teologia ki jongeno me kit pa kare mukato) giketo piny ki gikano atir pa cik pa Miller, ma Sister White omiyo wa ngec ni jo weng ma atir gikwano Kwena pa Malaika Adek gibitiyo kwede.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> Jo ma tye katico i wiro kwena pa malaika ma adek tye kigenyo i Lok me Bibilia i yo acel calo ma Ladit Miller omako. I buku matin ma ki miyo nying ni ‘Views of the Prophecies and Prophetic Chronology’, Ladit Miller omiyo cik magi ma pe peko, ento ma layeny kede ma lamal, pi nyutu matek me Bibilia kede pito lok ne:-

> “[Rules one through five quoted.]

> [Cik acel dok abic gikwaco kacegi.]

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> "Ma i tung' kany obedo but pa cik magi; i yeny wa i Baibul, wa weng bin timo maber ka waciko kit ma kiketo anyim." Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Ka pe wa neno odoco thindi adek me rek me kit ma con me porofeti ma kube kwede yubo ki tero Lok pa Lubanga, pe itwero neno tek pa adwogi madwong ma moko William Miller ni obedo Lami me lok, ma Elija onongo obedo nyig pa en i coyo lok, kacel ki calo Mose i lagam ni Miller biceto odoco i ceto odoco pa jo matir, kacel ki calo Elisa i dwogo cwiny me weko pur ne ka lumu lok pa Elija. Dul White nyutu ni ladit adek pa Bayibul magi gin nyig pa William Miller, ma kombedi lapwony me cik pa Lubanga pa Adveniti ki jo me kit ma con pa Adveniti kiyaro pire calo ni en keken 'lutino me pur ma lagoro' ki i senchuri apar abicel.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale obedo acel ikin jo me dwoko kit ma kigolo malo i rek me lok me con me unabii man. Ka anyalo waco kamano, pire tek me tic ne pi gonyo kwede ambaasada me Pope ma otimo kede gi en ni, “Abi timo ni otino laco ma luro okang obi ngeyo Lok pa Lubanga madwong loyo yin.” William Miller obedo otino laco me pur, ma luro okang ki otyeko poko lok me unabii ma Tyndale owaco.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Lok me acaki man otyeko miyo piny madwong i kom lok me mukato weng ma twero kelo me yubu gin ma wa oyaro nyo kombedi. Dong wa watamo alama mogo pa Alfa ki Omega, me kelo wa dwogo i tamo pa Miller macalo alama me yore kede lami kwena.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Buk pa Daniel obedo acaki pa buk acel ma tye ki buk aryo. Agiki pa buk en obedo Buk pa Nyutu. Kadi bene gin buk aryo ma gi moko, ento ka gitye ki ceke, gityeko bedo buk acel.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

I kare macon, an onongo abedo ki wac piny ki laloki me tioloji me Seventh-day Adventist ma ngolod piny maber, ma onongo tye katyo i Biblical Research Institute me General Conference pa Kanisa pa Seventh-day Adventist. Laloki en onongo tye atemo cweyo ngec na matir ikom lok abicel me agiki i kit apar acel pa Daniel, kede bene ikom “daily” i buk me Daniel. I wac ma wan watimo, ma omoko kare mapol, pien en onongo ocoyo coc acel, an nono odwoko iye, en dok bene odwoko coki, ci an dok bene odwoko ki paro na, ci mede ka mede. I wacwa en onongo onya an ni, i komiti ma otimo kwede i General Conference, gi yaro ni en obedo ngat ma ngec maloyo ikom buk me Daniel, kede ni rwate mamegi acel onongo gi yaro macalo ngat ma ngec maloyo me buk me Revelation. I wacwa, pe onwongo mito dwogo ikom gin matye i buk me Revelation, ento otero gi bot rwate mamegi. En onwongo mito mede waci i buk me Daniel keken.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Sister White owaco maber ni Daniel ki Revelation gin buk acel. I kabedo man gin nyutu Bibul, ma en buk acel ma ki yubu ki buk aryo: buk macon ki buk manyen. Sister White bende owaco ikom kanisa pa Yahudi, ma gi paro ni buk macon keken obedo buk acel; kede bende owaco ikom jo ma cwalo piny buk macon, pien gi bedo ka niang keken onyo gi mito niang keken buk manyen. Waco pa iye ma kicoyo ki Roho Maleng tye ni: ka i ye buk manyen keken, dong i jwer buk macon; kede ka i ye buk macon keken, dong i jwer buk manyen. Pi lalonyo me teologi me waco ni tye ki ngec matwal ikom Daniel, ento pe ikom Revelation, en tye ka dwogo tam pa Yahudi me yee keken buk macon; kede wa ngeyo kama neno ma macok man okelo jo Yahudi. Kayo tung acel keken i piny man; yee buk macon ka pe yee buk manyen, onyo yee buk manyen ka pe yee buk macon, obedo jwero waco weng.

> “The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

> Lakony openyo bot jopwony pa en ka ginengeyo gin man. Gi yubi ni, ‘Eyo, Rwot.’ Eno nowaco botgi ni, ‘Omiyo lami coc acel acel ma opwonyo ikom Dul pa Polo, obedo calo dano ma obedo rwot me ot, ma kwanyo ki i lonyo mamegi gin manyen ki gin macon.’ I loc me tito man, Yesu oketo i wang jopwony pa en lamal pa jogi ma ticgi obedo miyo bot lobo ler ma gionongo okawo ki bot en. Cik macon obedo coc weng ma ne tye dong i cawa eno; ento pe ocoyo keken pi jo me con; obedo pi cawa weng ki pi jo weng. Yesu myero lapwony me pwony pa en oyeny maber i Cik macon ler ma nyutu tek ni en aye Mesia ma i lok me poropheti onongo osewaco con, kede ma nyutu kit pa tic mamegi bot lobo. Cik macon ki Cik manyen pe kikwanyo woko; pien gin aryo en pwony pa Kristo. Pwony pa Yahudi, ma gi yee keken Cik macon, pe ki bot gwoko-kwo; pien giyweyo woko Lakony ma kwo ne ki tic mamegi obedo tyeko pa Cik ki lok me poropheti. Pwony pa jogi ma giyweyo woko Cik macon bene pe ki bot gwoko-kwo, pien giyweyo woko gin ma en lamony ma cokcoki pa Kristo. Jo ma pe yie gicako ki kwanyo dwong pa Cik macon, ci rwom acel mo keken dong, gilwoko ni Cik manyen pe adwong; ci gene aryo giyweyo woko.

> “The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

> Joo Yahudi pe tye ki teko madwong i kom lobo me Krisitiani me nyutu gi poya me cik, kacel ki cik me Sabat ma rwate, pien, ka gi cwal wel me ada ma macon, gi weko woko gin manyen i pwonya pa Yesu keken. I tung mukene, cawa ma rwate loyo me pingo ma Krisitiani pe gutwero yubo Joo Yahudi me yaro pwonya pa Kristo calo lok me ngec pa Lubanga, en ni: ka gi cwal wel me lok pa en, gi diyo wel pa Agiki ma macon, ma obedo pwonya pa Wod Lubanga ma con, ki kom Musa. Gi weko woko cik ma kicayo ki i Sinai, ki Sabat pa cik me namba angwen, ma kicako ne i dyer pa Eden. Ento lamo pa Lok Maber, ma woto ka lego pwonya pa Kristo, bi nongo ngec ma opong maber pi Agiki ma macon ki Agiki ma manyen, me cwalgi bot jogi i ler mamegi ma atir, calo jami acel ma pe twero yweyo; acel tye ka kanyr i kom mukene, kede acel tye ka leyo ler i bot mukene. Kamano, calo Yesu opwonyo ludoko mamegi, gibi cwal ki i wel mamegi ‘gin manyen ki macon.’ Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Tito ma con tye ki tic mukene pi jo Adventist me Laodikea. Paco ni igeno Bibiliya weng—Testamenti Macon kacel ki Testamenti Manyen—ento weko woko Lamo me Porofeti, obedo cuk acel keken me yero tesimoni acel keken. Pi cimo ni gin ma adier, myero obed jo me miyo tesimoni aryo; pe twero cimo ni gin ma adier ki jo me miyo tesimoni acel keken, ka ngat mo temo timo kamano, gitye ka weko woko jo me miyo tesimoni aryo, giketo genegi i kom gin ma kiyaro ni 'adiera me acan'.

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Kombedi abi dwogo lapeny acel ma onongo tye iye i acel ki coc me acaki ma oaa aa kacako ki dwe July 2023. Lapeny en ni, “Ler manyen ngo ma owuoko ki Adventism kacako ki higa 1863?” Dwok pa lapeny en keken, “Pe tye gin mo.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

> Buke me Daniel ki me Nyutu gin acel. En ma acel obedo poropheti, en ma aryo obedo nyutu; en ma acel obedo buk ma kicungo, en ma aryo obedo buk ma kiyabo. Yohani owinyo misitiri ma rwom me polo ma cwaka owaco, ento kigamo ne pe ocone gin. Seventh-day Adventist Bible Commentary, dul 7, pot 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Kadong, Alfa ki Omega nyutu ni Daniel en ma acel, ki Revelation en ma agiki. Daniel tye calo acaki, ki Revelation tye calo agiki pa Adventism.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Apokor obedo buk ma kigoro, ento bene obedo buk ma kiyabo. Ocoyo ikom gin ma lamal ma bitime i cawa me agiki pa lok mukato pa piny man. Kwena pa buk eni tye ma rac; pe gin me aloka, ki pe gin ma pe itwero ngeyo. I iye, kicako bene yor acel pa nyuto macalo i Daniel. Nyuto mogo Lubanga odwoko dok, me nyutu ni myero kikelo gi dwong. Ladit pe odwoko dok gin ma pe tye ki dwong madit. Manuscript Releases, tomo 9, pot 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

I cako pa Adventism, i rek me pot buk keken ma gin tung ma i cente pa Adventism, rek ma giyabo koc i 1798; Yesu onyutu pire kene calo "Palmoni," Lapim ma pire tek. I agiki pa Adventism, Yesu onyutu pire kene calo "Alpha ki Omega," ma pire tek i leb—Lok pa Lubanga. Omiyo, i cako pa Adventism kwena pa malaika acel oketo iye cawa. I agiki pa Adventism, kwena pa malaika adek bi keto iye Lok pa En.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Cako ki agiki pa Adventism timore i kare me gin matime pa lobo pa rwot ma namba 6 i lapok-tic pa Baibul; macalo eni, gin bene timore i cako ki agiki pa Amerika ma kiyubu kacel. Gin matime pa lapok-tic pa Amerika ma kiyubu kacel en gin matime pa le aryo: pa Republicanism kede pa Protestantism. I agiki pa gin matime meno, le aryo meno gibiro loko ki kit lamb dok obed drakon. Republicanism obiro dok obed demokrasi, kede Protestantism obiro dok obed Protestantism ma opoto. Ka got pa cawa me temo pa Amerika ma kiyubu kacel cako bino i agiki ne, calo tye ka timare kombedi, le aryo pa Republicanism ma opoto kede Protestantism ma opoto gibiro yubu cal me beast, kinyomo giyubu kanisa ki gamente kacel i le acel ma waco calo drakon. Ento Lubanga pe obedo labongo shahidi peke; pien i kit me kelo agiki pa Amerika ma kiyubu kacel, obiro yubu le pa Protestantism ma adier me protesto bot cal me beast i Amerika, ci anyim obiro protesto bot cal me beast ma tye ka kelo lweny bot piny weng. Yubo le pa Protestantism i agiki pa Amerika bitye ka timore i kit yore maromo ki kit ma le pa Protestantism oyubere i cako pa Amerika. Dul pa kica ma con biketo woko, ci dul manyen bibe obed dul pa kica manyen. Pe tye gin manyen i tung ceng.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Ka watiyo ki wach me janabi me kare, ma i rik pa Millerite kityeko ngeyo ki kiweyo anyim, me pwodho Alfa ki Omega, wan nongo ni gin obedo acel keken. Wach me janabi me kare weng cako ki rik ma i kare ma kiwaco, ki rik en kare weng riribo ki rik ma i kare ma wach me janabi kityeko timo.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Histori me lagam pa lanabi me higa 2300 ocake i cik ma adek i anyim Kristo 457, ki otum i lok pa malaika ma adek i Okitoba 22, 1844. Mapwod pe obino cik ma adek, ento i kare ma cweyo yore i obino ne, tic me yubu ot pa Lubanga ki Yerusalem otyeko. Kacce ki kamako, i histori ma cweyo yore pi obino pa malaika ma adek, lok me adier ma tyen pa hekalu pa Milerait kiketo iye.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

I 1798, lok me poro me higni 2,520 ma ocako i 723 BC ki yubo kaka apar me tung me wi otim woko. Lok me poro man onwongo nyutu cawa aryo me higni 1,260: ma acaki nyutu goyo piny Hekalu ma pire kene ki Jerusalem ma pire kene pi Roma me pagani ma pire kene, kede en dong opoto ki higni 1,260 me Roma me Papa goyo piny bur me roho ki Hekalu me roho. Lok me poro ocako ki balo ker me tung me wi ki yubo jogi pa ker. Ikabedo me tung acel me lok me poro, i 538, nyutu agiki me goyo piny jogi pa Lubanga ikum Roma me pagani—ker ma angwen i lok me poro me Bibul—kede boti kelo yubo Kanisa pa Lubanga i eremo me Cawa me Ocol. Agiki me lok me poro me cawa man i 1798 nyutu agiki me ker ma abicel i lok me poro me Bibul. Yubo kaka apar me tung me wi, kede yubo pa Kanisa me Kirisito ma otyeko woto i eremo, nyutu coko pa gin ma kiketo woko me bedo tung me Protestantisimu. Alama me yore pol kityeko yaro gi ki gin ma malo kore, ci yubo twero nyutu coko, calo kaka Elija nyutu Yohana Batisita. I rwom acel me poro eni, Elija pe otho, ento Yohana Batisita otho.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

I mwaka 677 ki con pa Kristo, dul me Juda ma i tung me cing (ma ki nyutu bene calo lobo ma maler i Buk Maleng) gikiyweyo i tung tung pi higa 2,520, ma otum i dwe me apar 22, i mwaka 1844. Lok pa lanen meno onyuto yubo jo Lubanga i piny, ma Daniel nyutu calo "lwak" i Daniel 8:13, 14.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Poropheci me mwaka 2300, ma otyeko i kare acel kwede poropheci me mwaka 2520 ma ocako i 677 BC, en obedo ka nyutu goyo tem maler i cing, kit ma kinyutu i Danyel 8:13–14. Poropheci me poko Yuda i 677 BC, i anyim ne bene otime temo adek me lweny ki bot Nebukadneza, kendo poropheci eno otyeko kun ngec adek obino i ceng 22 me Otoba, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Poropesî aryo me mwaka 2520, ma otum kacel kacel i 1798 ki i 1844, ginyutu mwaka 46 me yiko piny me ot pa Millerite. Mose otye i nino 46 ka cwako cik pi yiko ot pa Lubanga; yiko odoco me ot pa Herode i kare pa Kiristo obedo me mwaka 46, ma otum i mwaka me lumo pa Kiristo. Ki lumo ne, ooro i te pi nino 40; ka odwogo, oyweyo ot pa Lubanga pi kare me acel, ki Jo Yahudi ma tye ka kwango gipenya ni ki twero mene onongo otimo kamano.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Pasika pa jo Yahudi obino macek, Yesu ocako wot i Jerusalem. En onen i ka maleng jo macuro ng’om kede dyang kede kwer, kede jo loko cente ma tye ka bedo. Ka otyeko cweyo lakweyo ki tol matino, onwegogi weng ki ka maleng, kede dyang, kede ng’om; ocwoco cente pa jo loko cente, obolo mesagi. Omiyo owaco bot jo macuro kwer ni, “Kwany woko gin man ki kany; pe i timo ot pa Wonna ot me cido.” Jopuonj pa en goparo ni kicoyo i Coc ni, “Kwon pa ot pa in otyeko amema.” Ci jo Yahudi ogamo, owaco bot en ni, “Alama ange inyutu wa, kun wa neno ni itimo gin man?” Yesu ogamo, owaco gi ni, “Buny ka maleng man, ka i nino adek an abi yaro ne dok acung.” Jo Yahudi owaco ni, “Ka maleng man onongo giyabo i mwaka 46; in ibiro yaro ne dok i nino adek?” Ento en onongo owaco pi ka maleng pa rwome pa en. Ka omiyo ocungo ki i joma otho, jopuonj pa en goparo ni onongo owaco gi gin man; kede gigeno i Coc, kede i lok ma Yesu onongo owaco. Yohana 2:13-22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Hekalu pa Millerite kicweyo iye i mwaka 46, kacako ki 1798, i agiki me unabi me 2,520 dino ma me acel; ci otyeko agiki i lacen me mwaka 46, ka gamo me unabi me 2,520 dino ma me aryo otime i 1844. Mwaka 46 meno cako ki donyo pa malaika me acel, ci giko ki donyo pa malaika me adek, pien Kristo owaco ni Hekalu pa En biyweyo malo i nino adek. Ka pe imito neno gin atir man, obedo pien tye peko aryo madwong, maloyo peko ma romo bedo i cwiny ma pe mito ki ma pe oconye. Peko me acel obedo ni pe imito cwalo Lok me unabi ki wang me neno ni gin ma otime con dwogo dok otime. Pe in obedo dano ma yiko Lok me unabi kit me gin ma otime con. Peko mukene obedo ni pe itwero keto tic kwede lok me alama ma kicoyo iye i Leb pa Jwok ki Leb pa Jwok kene. Poc pa unabi weng man ginyutu agiki, ci pol kare ginyutu mapol maloyo mere ni gin aye gin ma otime con ma dwogo dok otime.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Bibiliya waco ni wa obedo ot pa Laro Maleng, ki kom ma obedo ot kitimo ki kromosom 46. Jogi me ngec ma gikwano kromosom 46 magi giwaco bot wa ni kromosom 23 pa dichuo ki kromosom 23 pa dako giroyo ikom proteini acel ma kit ne calo krosi.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

I Daniel 12, tye lok pa nabi me kare adek ma kicako kacel. Me acel waco ikom kobo twero pa jo maleng, ma nyutu calo “kare abicel” pa Leviticus 26. Kobo twero pa jo maleng ma otyeko pire kene, obedo mwaka 2520; ento i Daniel 12, waco ikom akar me agiki pa kare meno keken. En nyutu ni Daniel pe onongo ongene ngo ma lok ma kicoyo ne mito.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

> Awinyo lacoo ma kicwako ki yub pa lini, ma obedo i wii pii ma oywate, ka oyeto cing tung acel ki cing tung aryo bot polo, okano lagam ki nying En ma tye dong nyaka kare weng ni obi bedo pi kare, kare macok coki, ki abicel pa kare; ka dong otyeko yabu teko pa jo maleng, gin weng man bi tyeko. Awinyo, ento pe angeyo; ento awaco ni, Ayi Rwot na, ngo ma bi obed agiki pa gin man? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniel 12 tye ka nyutu kwena ma kinyabo iye i kare me agiki, ma obedo mwaka 1798. I lok man, Daniel nyutu calo William Miller, cal me nyutu madit maloyo pa jo wi ber i mukato en. Miller, ma i acaki, kiwayo ne bot porofesi me mwaka 2520 i Levitiko 26, ci i git 7 ki 8 en nyutu jo wi ber ma myero giyee adiera ni pyaa me mwaka 2520 en ki nyutu matut keken calo pyaa pa Lubanga pi jogi.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> Ka pe dong uwinyo an i kom gin weng man, ci abi yubu wunu pire tek kare aboro pi richo mamegi. Abi bolo dwong me twero mamegi; ki abi timo ni polo mamegi obed calo yero, ki piny mamegi obed calo parasi. Levitiko 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

‘Dongo pire tek’ pa Isirayel ma con otime ka kiweyo gi gono Lubanga calo rwotgi, ci gi yero rwot ma dano. Dongo pire tekgi, ma luyo pobo (Proverbs 16:18), obedo cwinyo gi me bedo calo lobo me rwot ma yaro kic i tunggi. Kwanyo me acel lobo me rwot ma i boro, ci eka lobo me rwot ma i tung anyim, obedo cobo pa teko (rwot) i 723 BC ci i 677 BC mapatpat.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller onongo nyuto jo ma tye ki ngec, ma ngene medo ngec ma oyabo i nyig coc ma con i Daniel 12; ento i nyig coc 7 ki 8 onongo kinyuto ne calo pe ongeno kube ma tye i kin 1,260 me higa ki 2,520 me higa me yubu jo pa Lubanga i piny. Daniel tye ka nyuto jo pa Lubanga i agiki me Adventism, kacel ki nyutu pa Miller i acaki me Adventism. I agiki me Adventism, poko acel acel tye kany, pien ka Adventism giweyo woko ngene pa Miller me “kare 7”, negi weko nyutu 1,260 me higa keken calo “Dark Ages”. Jo ma tye ki ngec i agiki bene myero gi loyo poko ma calo ma Daniel ki Miller coyo. Pingo ki tye kitiyo kwede mitu me lok pa Levitiko 26 me coyo 3½ kare, ento pe 7 kare?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller pe otyeko weko peko man weng, ento i 1856 lum manyen me porofetik ma agiki ocwalo ne i yore me coc abicel ma pe gityeko tyeko, ma nyutu ni kare abiro bedo pire calo mwaka adek ki hafu acel me Roma me jo-piny lwenyo piny Isirael pa Lajwok ma i ringo, ci ki anyim, mwaka adek ki hafu acel me Roma pa Papa lwenyo piny Isirael me cwiny. I anyim me mwaka abiro, Adventism oyabo woko lum weng pa kare abiro, keto peko man pi jo-loyo ngec i kare me agiki i 1989, ka calo gicoyo i Daniel 11, lok 40, piny ma nyutu Soviet Union ma con gikwanyo woko gi papasi kacel ki United States.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Ler me acel ma kimiyo bot Miller kikwero i 1863, ci ler me agiki ikom kit man kimiyo ki Hiram Edson i coc abicel jene. Coc jene kityeko juko ne, ci i pinyim mwaka abicel aryo (cawa), twero pa Israel me kare me kombedi kityeko weko piny pi keto calo kanisa ma gitimo kwo me yik, ma i anyim cawa manok kityeko kimiyo nying maber ni gin nyiri pa Babulon. Cawa abicel aryo me Levitiko 26, macalo pwony me niyero, obedo kidi me buto, ci cwiny mal pa Israel me con, ma kinyutu ki cobo gi me weko Saul obed rwot i tunggi, kityeko dwogo odoco. Yesu nyutu agiki ki acaki kacel.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Buk pa Daniel bene nyutu poropheti me higa 1290, ka ki poropheti me higa 1335, ma gi weng cako i kwanyo pa “the daily” i 508. Kwanyo pa “the daily” nyutu kwanyo woko me resistens pa Roma ma “pagan” ikom cako malo pa twero pa Papa i 538. Obedo kare me yubo me higa 30 mapwod pe giket twero pa Papa i kom pa piny i 538; ci higa 1260 ma odong otyeko i 1798. Higa 30 me yubo ki lobo pa rwot acel dok bot lobo pa rwot mukene nyutu higa me agiki me loyo pa Papa, ma omiyo lobo pa rwot me abic acel me poropheti pa Bibul oketi i kom pa piny i 1798. Cako me poropheti me higa 1290 nyutu yubo ki lobo pa rwot acel me poropheti pa Bibul dok bot lobo pa rwot mukene me poropheti pa Bibul, ka bene tyeko me poropheti eno nyutu yubo.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Lok me lanabi me higa 1335 ma ocako i kare pa kwanyo woko "the daily" i higa 508, otyeko i higa 1843.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Kacako ki kare ma gibikwanyo woko cemo me ceng ceng, ki bal me ayela ma gono gibiteto, dong obedo ceng 1,290. Ber en ma odong ka kuro, ki oromo i ceng 1,335. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Lamal me higa 1335 otyeko i 1843, ki Daniel owaco ni jo ma "okuro" kun lamal eno obino otime gibed ogwedi. Sister White owaco calo man.

> “Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Wang ma oneno jami ma ki neno i mwaka 1843 ki 1844 gibedo ogwede.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Omio, cako pa lok me nabi me higa 1335 nyutu ni tye loko woko ki dini pa Paganisimu bot dini pa Paapalisimu, ci kacel kwede mano nyutu loko woko ki Protestantisimu bot Protestantisimu pa Mileraiti.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Jo Adventist ma gicayo adiera me pire tek pa Adventism gicayo porofesi weng me cawa ma jo Millerite gimiye, kacel ki higa alufu aryo ki miya adek ma i Daniel 8:14. Gin twero maber cayo adier man, ento ki yore me tam maleng twero nyutu ni adier man tye adier; ento tiend lok ma an omini kombedi en mukene, kadi kamano, abi weko man pi kombedi kun watemo kelo coc man i agiki.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Yweyo pa “glorious land” pa Yuda i 677 BC tye calo gigo me goyo piny “host” i Daniel 8:13–14, kacel bene nyutu bot keto “glorious land” me kare man, ma obedo United States. Cawa 2,300 ma i lok magi keken ocake i 457 BC, kacel bene tye calo gigo me goyo piny “sanctuary.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 BC ki 457 BC obedo higa ma ki rwate ki rwom pa jo pa Lubanga ki Hekalu pa Lubanga. I nino 22 me October, 1844, Lubanga okelo lwak ki Hekalu dok odoko acel ki i kare acel. Higa 220 ma i tung kede 677 BC ki 457 BC ginyutu calo kare ma Lubanga oketo alama me yoo ma nyutu medo me liec. I nino 22 me October, 1844, liec pa malaika me adek obino, liec pa Hekalu ocako yaro, ki lwak obedo kanyo me lobo liec.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

I rek me porofeti ma nyutu lweny me yore adek ma Setani ki Kirisito otime iye, Baibul me King James me 1611 gicweyo. Matwal higni mia aryo abicel lacen, i 1831, William Miller oyabo kwena ne pi kare me acaki:

> “For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

> Pi higa 9 William Miller onongo omako adwogi ni myero omiyo kanisa lok pa en; ento okuro, ka oyaro ni twero mo ma kiwero iye bi cwalo ngec maber ikom Lakony ma bino cokki. Ka okuro kamano, obedo keken ma oporo atir pa lok; gi onongo tye ki nying ni gi bedo ngima, ento gi onongo tye ka tho ma cokki. I higa 1831, Miller ogamo lok me acaki ikom poropheti. Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Lubanga ogwoko gin lok me acaki ma lamaleng kede ma atir, ma kityeyo kwede Bibul. En dok ocweyo Bibul pa En i 1611. En dok oketo lami mo me kwena, ma nongo tye atiyo kwede cik ma kiningo, ma kikwanyo ki iye, kede ma kiteno iye Bibul, me cweyo kwena pa Malaika me acel. I 1831, kwena pa Miller kityeko keto i kit ma atir, macalo kwena i gin me kare pa Kristo ma Jwani Batisita oketo i kit ma atir, kacel ki macalo kit ma kwena kityeko keto i kit ma atir i lwak weng me dwogo yore. Kwena pa Miller, kwena pa Malaika me acel ma tye nyuto yabo me kwer, kicwako pire kene ki tic me tio kare me porofeci me mwaka 220. En ne obedo kwena me gonyo i acaki me pinyruoth me 6 i porofeci pa Bibul - United States.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

I mwaka 1996, tic pa Future for America ocake, ki kwena pa malaika adek ma kiyabo i 1989—kwena ma kinyutu coyo pa ria ma kelo tho pa Papasi, kede cik me Sande ma obino cok—kimego piny i magazini ma nyinge, The Time of the End. Kwena i agiki pa Adventism ki keto i kit me cik, macalo ka kwena i acaki ki keto i kit me cik. I acaki, kwena ki rwate i kare, ki nyutu medore i yubo pa lok ma adier ma tye i tung’ pa Lok pa Lubanga. I mwaka 1996, ka dong kikato mwaka 220 ki cako pa United States i 1776, kwena i agiki pa Adventism ki keto i kit me cik, ki nyutu medore i yubo pa kwene pa malaika adek.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Ka wayaro gin matime con ma rwate pa tung’ me Ripablikan ki tung’ me Protestant i kit ma otimore con pa lobo pa rwot ma me abicel i poropheti pa Biblia, myero ngene atir ngat mane tung’ me Protestant en, ki ngat ma pe en.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Tim itek me nyutu keni ma oyaro i bot Lubanga, calo latic ma pe racayo, ma yiko lok me atir kare. Ento gengo lok me rac ki woc me peke; pien gi bi medo i pe tye ki lworo pa Lubanga. 2 Timoteo 2:15, 16.

Back to Articles