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# Rome Establishes the Vision - Number Seven

Ruma oketo vijon piny - Namba abiro

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Lweny ma Agiki: Tic me Alama pa Roma i Lok me Lanabi pa Adventista kede Giko me Kare me Kica

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Wan watye ka paro rek abicel i gin ma otime con pa Adventism, kama rucuc i kom cal pa Roma obedo lok ma pire tek. Wan watye ka tic ki yore me kome me agiki, ma gicoyo calo ‘rek i tung rek’, ki ‘i kany matidi’ ki ‘i kuno matidi’. Wan ocako ki nyutu ni rucuc ma acel i kom cal pa Roma cwalo calo rucuc ma tye kombedi, kacel nyutu tutwal ni kombedi watye i rucuc ma agiki mapwod kare me temo oloro woko.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Rwom ma dwong pa lweny agiki man pi til pa Roma bene ki nyutu i lok 10-16 me Daniel 11, ma tito lok me con ma ki omwako pa lok 40 me Daniel 11. Lok me con pa lok 40 kelo lalar me poropheti i 1989, kacel ki opoto piny pa Soviet Union, calo ma ki nyutu i lok 10. Lok malubo, lok 41, ma nyutu cik me Sande ma tye kagono bino i United States, en ki tito i lok 16. Lamo otyeko nyutu ni gin ma kiengo kwede en “tyen pa Buk Daniel ma okube ki nino me agiki”.

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

Ki 1989 dok i Cik pa Ceng Acel obedo dul ma ki gobo kede ki goyo cim me Cawa me Agiki, kede kiketo i cal i cindho 10 oo i 16. Kamano, medo me ngec en aye ma kelo i giko me probation pi Jo Seventh-day Adventist, pien probation pa Adventism i United States ogik i Cik pa Ceng Acel. I cindho 10 oo i 16 wan waneno cindho 14, ma nyutu ni en aye “lajwac” pa jo me Lubanga ma gicungo vijon.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Ka kamano, lweny me Millerite ma kinyutu i tabelo me pionia me 1843 obedo lweny me acaki pa Ruma i lok me con pa Adventism. Lok ni lweny man keken dok obino nyutu bot dano mo keken ma mito neno ni Yesu, macalo Alfa ki Omega, kare weng nyutu agiki ki acaki. Lweny matye kombedi obedo lweny me agiki ma loro nyiri maler ma lagam ki ma lapoya.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Yore me paro pa lanen ma kiyweyo maleng pwonye ni jo 144,000 bin donyo i rwom ma opong maber mapwod pe giko kare me kica pa gi i kare me Cik me Sunday ma tye ka bino cok. Mac me yweyo pa Laco pa Lalonyo me Malaki kombedi tye ka yweyo jo Levi calo gol ki siliva. Dirt Brush Man kombedi tye ka yweyo fulor pa En ki lok me adier.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "En tye ki yweyo i cing pa En, ki En bino yweyo maber wang yweyo pa En, ki bino cango witi pa En i ogali." Matayo 3:12. Man obedo acel ikare me yweyo. Ki lok me adiera, opoko kityeko golo ki woko ki witi. Pien gi onongo ki liel tutwal ki bedo me yubo twero pa gi keken, pe gi yee yubu; ki pien gombo piny tutwal, pe gi yee kwo me kongo-wii, mapol gi odwogo woko ki Yesu. Mapol dong tye ka timo kamano. Cwiny dano tye ka pimo toni macalo kit ma lakwena ne kipimo i sinagog i Kapernaum. Ka adiera kicwalo i cwiny, gi neno ni kwo gi pe rwate ki dwon pa Lubanga. Gi neno poya me loko gi opong weng; ento pe gi tye ki cwiny me cako tic me kwanyo keni. Ka en aye, gi cwiny rac ka balgi ki nyutu woko. Gi yawo woko ki kum cwiny, macalo lakwena otyeko weko Yesu, ka gin ka woro, "Lok man tek tutwal; ngat ma twero winyo?" The Desire of Ages, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Pien aya apar abicel me acaki obedo acaki me lok me nyutu ma agiki pa Danieri, ki pien aya magi rwate ki aya abicel me agiki i pot buk en, man nyutu ni Alfa ki Omega tye ka tiyo ki aya me acaki me tyeko yaro agiki pa jo ma tye ki ngec ki jo marac, macalo ma ki nyutu ne ki Danieri i pot buk apar aryo, ma kombedi tye ka time.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Pwoc ma adek me kit ma matek pa mako wic man, obedo ni, ki lagam pa Lamo, ki gin coc pa Sister White, kityeko ye maber chart pa pioneer me 1843, ma nyuto mako wic pa Rome i lok namba apar angwen. Mako wic ma cako nyutu mako wic ma agiki, kede yeyi ma kimiyo ki Lamo pi ngec pa Millerite me ‘joma okwanyo jo mamegi’ i lok namba apar angwen, nyuto ni ka lok matir me twol man kityeko yweyo, dong i kare acel keken aye yweyo twero pa Lamo me Porofeti. Kakare kwede pwoc aryo ma con ma gicoyo dwong ni mako wic man otime macego mapwod pe giko kare me tem, en adwogi ma tet ni bwoli ma agiki, onyo ma ogiko, pi jo ma gi tuko waci ni gi lubo Lamo me Porofeti, obedo yweyo Lamo me Porofeti.

> “Satan is . . . constantly pressing in the spurious—to lead away from 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.

> Saitani … kare weng tye ka kelo iye lok ma pe atir—me kwanyo jo woko ki bot atir. Bwongo pa Saitani ma agiki obedo me weko laro pa Tipu pa Lubanga pe tye ki twero. ‘Ka pe tye neno ma nyutu, jo bonyo’ (Proverbs 29:18). Saitani bino timo gi bwongo me yore, ki yo mapol ki jami mapol me tic, me yaro geno pa jo pa Lubanga ma otwol i laro ma atir.

> “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.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Weko twero obed peke, onyo yweyo twero pa “waci me Lamo pa Lubanga” ma kiyubu ki coc pa Ellen White, obedo “kwojo ma agiki tutwal pa Satan.” Sista White ococ ni onongo “onyisi” ne ni “map me 1843 oloro ki cung pa Rwot, ki pe myero giloko ne.” Lok ma con pire tek keto yweyo twero pa Lamo me Poro ki rono pa nino me agiki, pien jo poro weng pire tek ginyutu ikom nino me agiki. En aye, ka Daniel owaco i verse apar angwen ni “jo me kwanyo” giketo piny rono, eno obedo rono pa Solomon i Proverbs 29:18, ma owaco ni gin ma pe tye ki rono “perish,” ki lok “perish” nyutu ni “me poko gi cing.”

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

‘Ojuki’ dong nyutu ni jo ma gi waco ni gi mito mako Tipu me Porofesi i cawa agiki, ento gi kwanyo Twero ma kiyaro iye, gi obedo diric, ki gi ojuki; ma obedo yaro pa jo Laodikea, ma gi ‘pire tek, ki cwiny marac, ki pe tye ki jami, ki laling, ki diric.’ Gi kimii lamal ni, ‘cayo gar ma oyela, wek i yub, ki wek kitalo pa dirica ni pe oriti.’ Ka gi kwero lamal en, gi iwetogi woko ki cing pa Rwot.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Ka mano, wa nongo lami mukene ni kit me nanga man kinyutu matidi piri, ka kare me temo tye piny me opungo. I cik me Sande ma tye ka bino oyot, cwinyo ma nanga gubicwako ribo pa lewi, ka gubibolo piny, macalo ma kinyutu iye i verse 41 pa Daniel 11. Gubibolo piny pien gikwer twero pa Roho me Poropheti, ma tongo cal me pionia pa 1843, ma nyutu dirica pa Adventism, kacel ki lagony ma timo rwom pa lok me neno ki nyutu ni Loma obedo twero ma kinyutu macalo ‘joni me kwalo jo mamegi’ i verse 14.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Gin acel tye adit: Jo Seventh-day Adventist ma gicako bedo i wang bendera pa Setani, con gi weko yiegi i kica ki cwalo keca ma tye i Testimonies pa Tipu pa Lubanga.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Kimiyo kwayo pi bedo maleng mapol keken ki pi tic ma maleng loyo; kadong obi mede miyo kwayo eni. Dano mogo ma kombedi tye ka waco tam me Setani bibi dwoko wiigi. Tye gin mo i kabedo me geno madit, ma pe gi ngeyo ada me cawa man. Megi myero ominogi lok me waco eni. Ka gi gamo, Krisito bibi gamogi, kadong obi cweyo gi gin jok tic kacel kwede. Ento ka gi kwero winyo lok me waco, bibi yweyo ganggi i iye bendera macol pa Ladit me Oturo.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> Kimiyo an cik me waco ni adaada ma wel pi kare man obedo yabo maber dok maber i wic pa dano. I kit ma pire tek, dichwo ki dako myero gicam ring pa Kiristo ki min remo pa En. Bitye medo me ngeyo, pien adaada tye ki twero me medo kacel kacel. Lacako me adaada ma me Lubanga obi bedo i rwom ma loyo, ki loyo dok loyo kwede joma gutye ka mede me ngeyo En. Ka jo pa Lubanga yeto lok pa En macalo makati me polo, gin bi ngeyo ni wot pa En kicweyo calo otino. Gin bi yeto teko me cwinye, macalo ring oyeto teko me ring ka me cam kicam. Spalding ki Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

I lok me kwon wa ma acel me agiki, wa wangeyo ni Uriah Smith obedo ladwong me otum me 1863, pien en keken ma okelo poto me 1863 mape atir. Poto ma ocweyo i 1863 ogolo “abicel” me Levitiko 26 ki i lok porofetik pa Adventist pa Laodikea, ci oketo cal me acaki me golo piny me kic atika atika, kede acaki me yeko piny me kic pa Adventist pa Laodikea mape atir, ma gicweyo iye ladera. I kare anyim i mukato pa Adventist, nyutu mamegi keken me “Rwot me Tung Lanyut” ocweyo lum me kit porofetik mamegi, kun dano owenyo ki Kanisa.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Beduru bot lanabi ma pe atir; gin bino botwu ki lacer me dyang, ento i cwinygi gin olwol ma coyo matek. Ibino ngeyo gi ki cirogi. Jo kwano ciro me muzabibu ki ikom olwedo, onyo ciro me opok ki ikom otum? Keken yot maber oyabo ciro maber; ento yot marac oyabo ciro marac. Yot maber pe twero yabo ciro marac, kede yot marac pe twero yabo ciro maber. Yot keken ma pe yabo ciro maber, kiguro piny, ka kicweyo i mac. Keken, ki cirogi ibino ngeyo gi. Pe ngat keken ma waco bot an ni, Rwot, Rwot, bi donyo i lwak me polo; ento ngat ma timo dwaro pa Won an ma obedo i polo. Jo mapol biwaco bot an i cawa en ni, Rwot, Rwot, pe wan waco lok pa lanabi i nyinggi? Kede i nyinggi wagolo woko lapiir? Kede i nyinggi watimo tic mapol me rweny? Enoni abi waco botgi baya ni, Pe onongo angeyo wun; wut i yaa ki i an, wun ma utimo richo. Pien mano, ngat mo keken ma winyo lok man ma aye owaco, ka timo gi, abicoyo ki ngat ma ngene, ma oketo ot pa iye i kal. Kot oboto, pi ma opong obino, yamo oduwo, ci oyayo i ot en; ento pe obuto, pien rwome ne onongo i kal. Ento ngat keken ma winyo lok man ma aye owaco, ka pe timo gi, obicoyo calo ngat ma pe ngene, ma oketo ot pa iye i bungu. Kot oboto, pi ma opong obino, yamo oduwo, ci oyayo i ot en; obuto, ka buto ne madit. Matayo 7:15-27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

Twero me lalo pa Laodicean Seventh-day Adventism kityeko weko woko i mwaka 1989, kakare macalo twero me lalo pa kanisa pa Jo‑Yahudi kityeko weko woko ikare ma Kristo onywolo.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> Dano pe ngeyo; ento ngec man omiyo polo opong ki pako ki yweyo. Ki cwiny ma poto matek, ki mito ma mit loyo, joma maler ma i lobo ma laber gikalogi i piny. Piny weng obedo laber loyo pien en tye i piny. I wi gota me Betrehem kigamo lwak me lawi me polo ma pe itwero ki kwano. Gitye ka kuro alama me waco ngec maber bot piny. Ka ladit i Isra’el ne bedo atir i wegi ma kigamirigi, onongo gibedo kacel ki yweyo me yaro nywal pa Yesu. Ento kombedi gicwero gi woko.

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> Lubanga owaco ni, 'Abi cwalo pi i bot en ma cero pi, ki pi mapol i wi piny macwec.' 'I bot dano ma bedo matir, le ocake i dic.' Isaiah 44:3; Psalm 112:4. Bot joma tye ka yenyo le, ki joma giyaro ne ki cwiny ma yot, le ma maler ki i kom pa Lubanga obineno botgi. The Desire of Ages, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Kare me agiki i rek pa Kirisito obedo yubu pa En, kede i kare eni kityeko golo cing pa lok ma obedo me temo jo me kare eno. 1989 obedo kare me agiki pi jo ma ki lwongo gi me bedo i tung jo 144,000. Aloka me lanabi pa Uriah Smith okayo adiera mapire tek ma kimego i cal me 1843. Adiera meno obedo "Kidi."

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

I dwe abongwen 11, 2001, koth me agiki ocako obino mot mot, ka yamo ma tye calo Islam me ‘Woe’ ma adek gikwanyo woko, ki Patriot Act oyaro loko woko ki cik me Ingilani i bot cik me Loma, i kit lapor kun nyutu ni pi ma opong me twero pa Papa ocako oywoto. Kit temo me agiki pi ot pa Adventism me Laodicea ocako, ki “koth oboto piny, ki pi ma opong obino, ki yamo okoyo, ki ogoyo otno matek; ki opoto: ki opoto ne en madit tutwal”.

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Lok ma malaika madwong owaco i cawa eno onongo onyuto ni piny weng onongo onywó waini pa Babilon; kede ni waini (doktrin) pa Babilon obedo cal ma nyutu yore me tic ma bwoc pa Roma pa Papa ki Protestanti ma olalo yie, ma ki onongo ki yaro yaro kacako ki gonyo me 1863.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Ka gin man otyeko, an oneno malaika mukene obutho ki bot polo, tye ki teko madit; kede piny odoko maler ki duŋ pa en. En oyubu dwon ma tek, waco ni, “Babulon madit obutho piny, obutho piny,” dok obedo kabedo pa jogi marac, ki kabedo me gwoko jogi weng ma pe maler, ki ot me gwoko winyo weng ma pe maler ki ma inweyo. Pien gweng weng gicamo waini pa mir pa lwat pa en, ki rwodi pa piny otime lwat kwede, ki jo me cato pa piny gimoko lony madit ki kom ng'eny pa gin ma ber-ber pa en. Revelation 18:1-3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

I kare me macweo cwin ma otime i July 18, 2020, kare me tem pa kanisa Seventh-day Adventist ma i kit Laodicea otyeko; ci kare me tem pa jo ma obedo kandida me bedo i tung pa 144,000 ocako. Ka Mikael ocako gonyo jo kandida meno i July 2023, kwena, ma kicwal calo mafuta i parabul pa Adventism, odoco kigolo lacat. Obedo ka i anyim me 11 September 2001 onyo i anyim me July 2023, obedo ki cwalo piny mafuta; ci kwena ma kigolo lacat i July 2023, ka dong opongo ki weng, en aye kwena me Midnight Cry me parabul.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Cako i kare me temo calo mubbe pi nyeko ma pe tye ki laco, ma tye ki ngec kede ma pe tye ki ngec; ento dong medo dwongo woko dok obedo mubbe me ywayo madwong. Mubbe eno odonyo i cik me Sande ma tye ka bino cok, kede ka odonyo, dwon ma aryo me Revelation lut aboro apar lwongo dutyen mamoko pa Lubanga woko ki Babilon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Ki an owinyo dwon macel ma obino ki i polo ma owaco ni, Binu woko ki iye, jo me an, pi pe upang i richo pa en, ki pi pe uyudo gin me gonyo pa en. Pien richo pa en o chopo nyaka i polo, ki Lubanga oparo bal pa en. Revelation 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Dwon me acel i ric acel dok adek owaco ni cawa me temo obino, ci yabo pa kot me kare me agiki ocake. Dwon me aryo nyutu agiki pa cawa meno me temo, ci owaco ni cawa me temo pi kwer pa Lubanga mapat ma kombedi tye i Babilon.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> I tic ma agiki me kica bot piny, kwayo aryo ma otuk woko gicwalo bot canisa weng. Ngec pa lacar me aryo en ni, “Babilon obur, obur, siti madit man, pien omiyo jo piny weng omodho waini me kur pa akwaro ne.” I waco madwong me ngec pa lacar me adek, tye dwon ma gene ki polo ma waco ni, “Bweno woko ki iye, jo pa an.” Review and Herald, December 6, 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

I kare ma Lamo Maleng kityubo woko, en aye ka kityeko tim ruc ma tek ma Paulo owaco i Tesalonika me aryo. Ka obedo temo pa Kanisa pa Seventh-day Adventist me Laodikea ma ocako i September 11, 2001, onyo temo pa nyiri ma gicono cobo cwiny pa July 18, 2020, temo otime i kare ma Lamo Maleng kityubo woko. Yubo woko pa Lamo Maleng eni nyutu wac me temo.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Cawa me keto lacer pa 144,000 ocako i September 11, 2001. En tye me nyutu cawa aryo me tem. Ma me acel en tem me agiki pa Kanisa Seventh-day Adventist ma Laodicea, ma me aryo en pi gin ma gitye iye apok wic me nyako apar ma pe onongo ngene laki. Me obedo nyako ma tye ki ngec onyo nyako ma pe ki ngec, nyako weng myero obed i cawa me kuro.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

I histori me Millerite, kare me kuro ocake ka obino Malaika ma aryo, ma obedo i kare ma mito ma acel ogoye. I kare meno, jo Protestant, ma ne gin jo ma Lubanga oyero i kwac mapwodho, gikweyo woko. I July 18, 2020, jo ma kiyero i kwac mapwodho gikweyo woko, ci kit me tem ma obedo i kare me kuro i histori me Millerite ocake dwogo timore. Lok me goyo dwon i nining cawa dong oyubore i histori me Millerite, macalo kombedi bene tye ka yubo. Ka otyeko bino opong i Exeter Camp Meeting, ocweco jo ma tye ki lok (yot) ki jo ma pe tye kwede. I gin aryo me histori, jo ma kiyero i kwac mapwodho gin jo mukwongo me ket gi i tem, ci gikweyo woko.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> ‘Cwinya manyen abi mii wunu, ki Lamo manyen abi keto iyie wunu.’ Ageno ki cwinya weng ni Lamo pa Lubanga tye kicweyo woko ki piny, ki gin ma onongo ki cal madwong ki twero mapol ento pe gitiyo kwede maber, gibino bedo gin mukwongo me walo woko. Gi owero Lamo pa Lubanga ki woko. Tic ma kombedi pa Setani i cwinya pa jo, ki i kanisa ki i pinye mapol, myero gilworo lan weng me lok me porofeta. Agiki tye macokcok. Wek kanisa wa ocung. Wek teko me loko cwiny pa Lubanga oyutu i cwinya pa memba acel acel, eka wabi neno timo ma rwom pa Lamo pa Lubanga. Pe ni weko richo keken obedo adwogi keken pa tho pa Yesu. En ocweyo rwate madwong ma pe ki agiki, pe keken ni richo ocweyo woko, ento ni kit pa dano odwogo, dok kiketo i ber, dok kiketo odoco ki i goro ne, ki kiketo maber pi bedo i wang Lubanga.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

I kare aryo me tem, gin ma gireme lok ma kiyaro woko gibedo ki goba ma matek pa Paulo.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> Obedo gin ma bwo cwiny me cweko piny adwogi ma okelo geno i par wa kede ma omoko cwiny wa. Pe watwero, ka pe ki goro, kwero lok me ciko ma Lubanga, ki kica, ocwalo botwa. I kare pa Nuhu, ngec ocwalo ki polo bot piny weng, kede gwoko kwo pa dano ocito i kit ma gityeko timo kwede ngec meno. Pien gikwero lok me ciko, Roho pa Lubanga ocweyo woko bot dul pa dano ma opongo peko, kun githo i pi bolo. I kare pa Abraham, kica ocung woko me poyo bot jo Sodom ma gityeko peko; jo weng, weko Lot ki dako ne ki nyiri aryo, gikul woko ki mac ma ocwalo ki polo. Keken bende i kare pa Kristo. Woro pa Lubanga owaco bot Yahudi ma pe gikwene pa cawa meno ni, “Laa un ocweo botu ayela.” Kun oneno i kare me agiki, twero acel keken ma pe tye ki agiki owaco, pi joma “pe gicwako her pa adwogi, wek gigwoke,” “Pien nono eni Lubanga binen cwalo botgi bal madwong matek, wek gikwene bwoc; pi wek weng gicweyo woko joma pe gikwene adwogi, ento giyero tim ma pe atir.” Ka gikwero pwonyo me Lok pa En, Lubanga ocweyo woko Roho pa En, kede owecegi bot bwoc ma giyero. Early Writings, 46.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

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