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# Rome Establishes the Vision - Number Three

Roma oketo piny Vijon - Namba Adek

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Stet ma Kacel pa Amerika ki Neno me Lanabi: Kwayo pi Kwano me Baibul ma Matir ki Ngec ma Matir

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

I coc aryo ma con, ma orwate lok me yubu pa dano keken (private interpretation) ma waco ni United States gopore ki ‘ludoko pa jo mamegi’ ma ‘gicweko rweny’ i Daniel chapta apar acel, vasi apar angwen, wan ocito lok ki coc pa Ellen White ma owaco ni, “Jo pa kanisa, keken keken, gibiket i tem, kede gibipwoyo ni atir.” En kit me buk, tem kede yweyo me yero, ma ki nyutu calo Lami pa Kica i Malaki chapta adek ma tye ka yweyo fidia ki dhabu, kombedi dong tye ka time. I Malaki chapta adek kimiyo ngec ni tye yweyo me kwanyo.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> En bi bedo calo lame ki laler me feza; en bi yweyo nyith Levi, kede en bi yweyo gi calo zaabu ki feza, pi gicwalo bot Rwot sadaaka i kica. Eka sadaaka pa Yuda ki Jerusalem bi irwak ki Rwot, calo i cawa me con, ki calo i higa me con. Malaki 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Jo ma gigwoko ki paro ni Amerika obedo lanyut ma yubo vijon, pe gityeko onyo pe gicono cwiny me ngeno ni lok ma kikwanyo lacim ki iye i dwe me July 2023, en keken ma okweyo jo ma giyaro me bedo icakke 144,000. I Sinagog ma i Kapernaum, kweyo ma agiki pa 144,000 kityeko yiko ne cal.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> Yesu owaco botgi ki ngec maler: ‘Tye botu joma mo ma pe geno;’ kun medo waco, ‘Pien an waco botu ni, pe ngat mo twero bino bot an, ka pe ki mi ne ki Wonna.’ Onwongo mito gi me ngeyo ni, ka pe kikelo gi bot En, obedo pien cwinye gi pe yabo bot Lamo Maleng. ‘Dano ma piny pe ocwako jami pa Lamo pa Lubanga; pien bot en gin calo budo; kadi pe romo ngeyo gi, pien gi litore ki Lamo.’ 1 Corinthians 2:14. En ki geno keken ma cwinya neno madwong pa Yesu. Madwong man ocungo, nyaka ka, ki Lamo Maleng, geno ocoyo i cwinya.

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> Pien kigoyo wii gi i anyim dano weng pi pe yiegi, jo maluro Yesu magi dok mapol gipoto woko ki En. Gicwiny pe oyom tutwal, ka gi dwaro me balo Lakony ki miyo opong cwinye i paro marac pa Farisi, girobo tyengi bot En, ki gi weko En ki cayo. Giyero pa gi dong obedo; gimako rwom labongo tip, kor labongo iye. Yero ma giyero pe odwogo doki; pien pe giwot ki Yesu doki.

> “‘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.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

"Lok me adiera" obedo alama pa zaabu ki feeza i cal pa Malaki pa yweyo ma agiki i ot pa Lubanga pa 144,000.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

> Nen, abi cwalo lacam na, ci obi yubu yo i anyim an; Rwot ma un uyeny, obi kica i ot lamo pa en—en aye lacam me lagam, ma cwinyu omoro iye; nen, obino, owaco Rwot pa dul me lweny. Ento, ngat mane twero bedo i nino pa bino pa en? Ki ngat mane obikube ka en onenore? Pien obedo calo mac me loyo dyere, ki calo sabuni pa jo me loro yip. Malaki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Janabi weng weng, kede Malaki bene, tye ginyutu cawa me agiki. I acel pa gin acoya man ma wamiyo nying, The 1888 Materials, pot 403, kun wamino ni, "Ngat mo ma orwate kede ocwiny otyeko i ngec pa Buk pa Lubanga ma kombedi pe opong, ka paro ni man ocengi pi war pa ne, tye ka orwate i bwola ma kelo tho. Tye jo mapol ma pe giponge maber tutwal ki lok me wac ma aa ki Buk pa Lubanga, me bedo ki twero me nyutu bal, ka gicwero woko tukum weng ki kwena me piny ma gicako cwalo calo adwogi." Jo magi ma kiyaro gi i loka acel eni "pe gin jo me kwano Buk piang piang," ma "pe gi kwano i loka pa Buk ki apore," kare ma "winyo pa paro ma pe romo acel" tye kany. "Pe gicwalo Buk pa Lubanga me mego yik ki mor me lacic pi cwinygi kene. Pe gi nongo ni obedo dwon pa Lubanga ma tye ka waco botgi. Ento, ka wa mito ni waninyo yoo pa war, ka wa mito ni waneno reme pa Ceng pa bedo maber," "myero gin kwano Lok me Buk pa Lubanga ki apore."

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Coc me acel onongo nyutu ni acel ikin gik pa kitgi me poro ma kelo gwen obedo nyig lok ki buk The Great Controversy, ma tye ka cwalo lok ni, “Romanism i Piny Macon, ki Protestantism ma owoto woko ki adwogi i Piny Manyen gibicako timo yo ma calo acel bot joma rwako cikke pa Lubanga weng.” The Great Controversy, 615. Tamo lok pa gi keken ocako waco ni lok man tye ka nyutu “Romanism” calo kit ma otime con, ki “Protestantism ma owoto woko ki adwogi” calo piny me kombedi. Inyima ngec me twero pa lok ma nyutu ni yik ma gi timo ikom lok man ocako kiyiko woko ki nyutu ma kakare, pe giyaro dwogo woko i lwak ikom yik marac en. En aye, gi otiyo kwede nyig lok en keken me yido lwakgi ma bino i Zoom. Kadi pe, wa nyutu ni, “Myero wa keto i cwiny pa ducu mite me penyo matek ikom adwogi pa Lubanga, pi gi ngeno ni gi ngeyo ango ma obedo adwogi.” Pe tye temo me dwogo woko waci ma pe adwogi, ma nen calo buru me nyutu ni joma tye ka poyo yik marac man pe “gitye ka penyo matek” me “ngeno ango ma obedo adwogi.”

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Ki acaki pa kwac man, wa otime kwede calo eni loyo keken mere me poto i kom atir ki bal ikom ngat mene ma lunyodo pa jo mamegi nyutu; kede an pud agwoko kit meno. Lok me coc ikom Buk pa Daniel obino i namba 200, kede i kare meno ki nyutu maber tutwal dwong pa ves 13-15 me chapta 11 pa Daniel. Ves magi nyutu lok me gin matime pire ki 1989 dok obino i cik me Sande ma bino cokcoki, ma kiyaro i ves 40 me chapta 11 pa Daniel.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Wa obedo ka nyutu ni kit ma otimeo meno en aye kit ma otime ma pe kinyutone pa lok me 40. Wa bene wa nyutu ni, ka Sister White owaco ni, ‘buk ma kimiyo lageng iye pe obedo buk me “Revelation”, ento butu pa lok pa lajo pa Daniyel ma rwate ki kare me agiki,’ kono kit ma otime ma pe kinyutone pa Daniyel chapta 11, lok me 40, en aye ‘butu pa lok pa lajo pa Daniyel’. Lok me 13 ki 15 nyutu ada pa lok pa lajo ma kikwanyo lageng iyede i kare me agiki. Ka malube, lok adek meno bene giki yaro macalo ‘Revelation of Jesus Christ’ kacel ki ‘Seven Thunders’ i buk me ‘Revelation’ ma kikwanyo lageng iye ma piny i anyim me giko pa ‘probation’. Ka Sister White oturo ikom ‘butu me buk pa Daniyel’, butu me coc ma waci tye iye owaco ni:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> Pe ngat mo obedo ki paro ni, pien pe gitwero cobo alama weng i Buk me Nyutu, ni pe kikelo ber gi me yeny buk man me temo ngeyo gin atir ma tye iye. En ma oyabo siri manen bot John, obi mi ngat ma yeny atir ki cwiny ma pe lony piny manok me gin me polo. Jogi ma cwinygi oyabore me cwako atir gubed ki twero me angeyo pwonye pa atir, ci gubino nywako kica ma kicono bot jogi ma ‘winyo lok pa poropheti man, ki gwoko gin ma kicone iye.’

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> I Nyutu, buk weng pa Bibilia gibut bute kede gityeko. Kany tye opongo pa buk pa Daniel. Acel obedo poro lok; mukene obedo nyutu. Buk ma kigubo pe en Nyutu, ento en dul me poro lok pa Daniel ma ocoo ikom kare me agiki. Malak ocik ni, “Ento in, Daniel, igwoko lok, ki igub buk, nyo kare me agiki.” Daniel 12:4. Acts of the Apostles, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Leb "complement" nyutu ni miyo gin obed opong maber. But me buk Daniel ma rwate ki nino me agiki, ma kikweyo kite iye i cawa me agiki, kityeko miyo obedo opong maber ka kimedo kacel, "rek i wie rek," ki "Revelation of Jesus Christ," ki "Seven Thunders." Gin adek man obedo kwena ma kikweyo kite iye, ci pien gitito "lok me adwogi" ma giketo i tic me "kwero" 144,000 i kwero ma agiki pa ot pa Lubanga ma Malaki oyaro, macalo kinyaro iye i Daniel 11:13–15. Coc ma i tung kany en aye coc ma kityeko yaro iye poto me lok ma kombedi, ci pien oyaro poto acel keken ma otemo jo Millerite i ituk porofeti gi.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Waco ni “jo ma golo jo pa in” i nyig lok me apar angwen en Amerika me Can, obedo rwate ma opong weng ki waci ma jo Protestanti i gin matime pa Millerite waco ni “jo ma golo jo” nyutu Antiochus Epiphanes. Poto me lok man bibi yweyo rubengo ki i dhahabu ki i feza, ento kit ma opong weng en ni poto me lok man kityeko weko ni otelo jo ma ki nyutu gi kwede jo Lawi i Malaki, chapta me adek, me gikwani Lok me Lagoro pa Lubanga piny maber loyo con weng. Lacoo “ma obedo ki burashi me piny” i lam pa William Miller, kombedi tye ka yweyo woko ki i ot cente me pe ada ki jem me pe ada, me agiki pa tic pa En me cok odoco jem ma ada, me keto gi i ter ma opong weng ma miyo lero madwong loyo pa ceng nyo apar.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Ki weko lok me tongo obed piny me tyeko tic eni keken, pien guminowa ni, “Lubanga obi cungo jo pa en; ka yore mukene pe oromo, lok me tito ma rac bi bino iyiegi, ma bi temo gi, yero okoko pa ng’ano ki ng’ano. Rwot okwayo jo weng ma gigeno lok pa en me gicungo woko ki i nino. Ler ma wel loyo obino, ma rwate ki cawa man. En lok atir me Bibul, ma nyuto bal ma tye kakare i bot wa. Ler man myero otero wa i kwano matek me Makwalo pa Bibul, ki i temo ma lamal loyo me yore ma wan wagwoko. Lubanga mito ni yore weng ki kabedo weng me lok atir oyeny i lamal loyo ki i cwiny ma pe gajoli, ki lamo ki cogo. Jo ma gigeno pe myero gubedo i paro me wic ki lok me wic ma pe kicoyo maber ikom ngo ma tye atir.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Heresi” ma en weko kede timo kwede me medo cwiny pa jomaleng pa en ma tye ka nino, gin “kontroversi macon.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> I tariik ki i porobesi, Lok pa Lubanga nyutu lweny ma ocwe tutwal i kin atir ki bal. Lweny eni kombedi tye ka mede anyim. Gin ma otimore con, gibidok gitim doki. Tuc me lok ma macon gibidok gicako dok, ki parruok manyen gibedo yaro kare keken. Ento jo pa Lubanga, ma i yie-gi ki i tyeko pa porobesi gicam dul i yubo kwena pa malayika acel, aryo, ki adek, ngeyo kama gibedo. Gitye ki ngene ma ber loyo gol ma maber. Myero gibed matek calo kidi, gimako cako pa gen-gi maber nyo i agiki. Selected Message, buk 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Lweny me lok ikom 'jo ma cayo pa jo mameri' obedo lweny macon ma tye i lok pa kare pa Millerite, ma en 'poc me geno megi' ma kiwaco gi ni myero gikwako 'matir nyaka agiki.' 'Poc me' pa 'geno' pa jo 144,000 en 'adiera ma tye ki putug' ma ki yaro i cal pa jo ma ocako tic me 1843 ki 1850.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> Ludiro marac tye ka temo yweyo cwinya pa wotwa ki nyarewa woko ki tic me yeko jo pi otung i cawa magiki man. Lok me bwir pa en gicweyo pi coyo cwinya woko ki peko ki jami me tic pa cawa man. Giparo ni pe obedo gin mo ler ma Kristo obiro ki malo me miyo Yohana pi jogi. Giwaco ni gin ma tye i anyim wa pe gitye ki dwong ma rwatte pi yaro matek. Ginego ada ma aa ki malo, kede gi ywayo woko ko i jogi Lubanga reco me con, gimiyo gi madwok kwede ngec marac me bwir.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> Rwot owaco ni, 'Bedu i yoo, nenu, penyu pi yoo macon, kama yoo maber tye, ci wotu iye.'

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Pe myero ngat mo temo kwanyo woko tung piny me geno wa—tung piny ma ki keto i acaki me tic wa, ki kwano me Lok ma ocunye ki lemo ma pire tek, kede ki nyutu. I tung piny magi wan obedo golo od pi mwaka hamsini ma okato woko. Dano romo paro ni gi otyeko nongo yo manyen, kede ni gi twero keto tung piny ma tye tec loyo tung piny ma dong ki keto. Ento man obedo bwola madit. Pe ngat mo twero keto tung piny mapat ki tung piny ma dong ki keto.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> Con, jo mapol gicako keto yie manyen, ka gicako keto cikke manyen. Ento gin ma gicako keto obedo pi kare me nining? Pe pi kare mapol; opoto odii, pien pe onongo giketone i kom Kidi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> Pe onongo lakwogi ma i acaki myero gidwoko lok pa dano? Pe onongo myero gwinyo adwogi me bwola, ci ka gityeko weng, gidung tek, gikwaco ni, ‘Teng mukene mo keken pe ngat mo twero keto loyo ma ki keto dong’?

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> En aye, myero wa rwate otet cakke me geno wa nyo i agiki. Lok me teko kimito ki Lubanga kacel ki Krisito bot jo man, kelo gi woko ki i piny, dang ki dang, i ler maleng pa atir pa kare man. Ki lep ma kijuko ki mac maleng, latic pa Lubanga gicoyo kwena. Wac pa Lubanga ma maleng oketo cing ne i atir pa wac ma gicoyo. Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

‘Yo macon’ pa Jeremia gin ‘lamal ma ki kete i acaki pa tic wa.’ Adwogi man lamal gi obedo ‘i wi Kidi,’ ci kun i rek pa Millerite adwogi man ma lamal gi obedo lok me ‘adwogi pa kare man’ ma kigamo i 1842, 1843 ki 1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Lubanga obed konyi me yie lok ma an owaco. Wek jo ma cung i ogomo pa Sayuni calo lagwoko pa Lubanga obed jo ma romo neno gin ma goro i anyim jo—jo ma romo nyutu gin ma adier ki bal, kit ma ber ki kit ma marac.

> “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. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> Ngec me ciko otyeko bino: Pe myero kiweko gimoro mo bino me golo woko tek pa yie ma i iye wa otyeko cweyo, ikare ma kwena obino i 1842, 1843, ki 1844. An onongo tye i kwena man, kede kare con con an onongo anyim piny, tye lapor bot lili ma Lubanga omiyowa. Pe wa myero weko tiang wa woko ki ikom piny ma giketo kwede, pien nino ki nino wa onongo okwayo Ladit ki kwayo matek, ka wa yaro lili. Ipur ni anyweyo woko lili ma Lubanga omiye an? Obin calo Kidi pa Kare Ducu. Otyeko rumona kare con con, ikare ma omiyona. Owadwa ki nyaminwa, Lubanga tye, obedo Rwot, kede otimo tic kombedi. Lim pa Iye tye i lagoro, kede i lare pa Iye tye ka dyogo lagoro ki rwom ki con pa cwiny pa Iye keken. Pe myero dano omakki i coc, kun gubedo waco gima gibed timo, ki gima pe gibed timo. Womakki bot Ladit Lubanga pa Polo. En ma, lili pa Polo bino rwenyo i tempul pa cwiny, kede wa bineno war pa Lubanga. Review and Herald, 14 Eprel, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Lok ma gicobo i 1842, 1843, ki 1844, obedo lok ma oneno i paca me 1843 pa pionia. I Dwe abic me 1842, gicoyo paca me 1843 300. Ellen White ki jogi ma oketo acaki weng gimi caba ni paca eno obedo tyeko pa cik pa but aryo pa Habakkuk ma waco ni, ‘Coyi neno, ki yab maber i paca.’ I kare man keken ne tye laco lok pa Millerite 300, ki jogi ma gicoyo gin mukato pa SDA gimi caba ni gi weng gicwako paca me 1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Ngo ma twero miyo dano owaco ni, yaro ma jo acaki otyeko coyo i cal me nyutu Ruma calo “jomako jami pa jo pa in”, obedo pe atir? Ngo ma twero miyo dano ocwako lok me waco man? Ento, ngo ma twero miyo wa, wa ma wawaco ni wangamo ngero me jo acaki ni Ruma kityeko coyo ne calo “jomako jami pa jo pa in”, ento i atir pe watwero gudo ngero meno pi wa kene?

In the first article we cited the following passage:

I coc ma acel wapoko lok ma bino piny kany:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> "Kadi yubo me wic pa ngat obedo maloyo, pe myero oparo pi kare mo keken ni pe tye te me yeny ma opong weng ki ma tye kacel ki kacel i Makwalo Maler pi ler mapol. Macalo jo, kicako wa ngat-ngat me bedo jangi me poropheti. Wan myero bedo ki laro ma pire tek, pi wa twero ngeyo ler mo keken ma Lubanga bi nyutu bot wa." Testimonies, volume 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

An awaco ni “ler ma Lubanga” tye kombedi ka “nyutu bot wa” en ni pe wa ribe weng bot tice pa wa me keken ngeyo maber rek apar abich ma mokwongo me Daniel apar acel, ki pe wa ngeno ni rek apar adek dok apar abich me gabo acel man keken nyutu gin adieri ma tyeko timo yweyo me agiki ki keto kite me agiki pa jo 144,000. Ka pe onongo lok pa yore mape adieri kikelo i historia man keken, obed rubo ni wa rib weng. Ento lweny me lok man rubo ni pe obedo kamano.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> Gin ni pe tye lok me poyo wic onyo keg i iye jo Lubanga, pe myero ki yaro ne calo buk ma ocobo lok weng ni gi tye ka mego pire tek i tito ma atir. Tye gonyo me kwero ni pe gicako yar maber piny ki atir ki bal. Ka rwenyo i Bibil pe kelo lapeny manyen, ka pe tye cing me tam wic mo ma bikwanyo dano me rwenyo i Bibil pi kene me moko atir ni gi tye ki atir, bitye jo mapol kombedi, calo i cawa me con, ma gubedo ka mego pire tek i kit pa con, ki gukor ngo ma pe ginen. . ..

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Lubanga bikwanyo piny i jo pa En; ka yore mapat pe romo, to lok me bal bibino iyegi, ma gubinywako gi, gibolo apuru ki ngano. Rwot laro bot dano weng ma gigeno lok pa En ni, gin myero onwongo woko ki nino. Ler ma wel obino, ma rwate pi cawa man. En aye atir pa Bibul, ma tye nyuto wa peko ma tye i tung wa tutwal. Ler man myero omiyo wa i pwony matek i Lok pa Lubanga i Bibul, ki yaro matek loyo i kabedo ma wamako. Lubanga mito ni dite weng ki kabedo pa atir ki cwano piny maber matek ki tutwal, ki lamo ki timo lacwe. Jo geno pe myero gibeo i yube pa wii ki paro ma pe ocwec maber ikom ngo ma obedo atir. Yiegi myero olare maber i Lok pa Lubanga, pi kane cawa me temo bino, ka gicwalo gi i wie kacoke me dwoko i yiegi, gibiro romo mi yube pa geno ma tye i gine, ki cwinyi mato ki lworo.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> Peny, peny, peny. Lok ma wa nyutu bot piny myero obed bot wa ada ma tye kic. Dwong tye ni, ka wangwoko pume ma waparo ni gin dul me yie, pe myero wa tic ki ayero ma pe tye atir weng. Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Ka wamede wa i peno ikom gi ma golo jami pa jo Lubanga, wabinyutu ni ruc me lok ma i iween jo Protestant ki jo Millerite ikom rek apar angwen me lul apar acel pa Daniel, obedo marwate kwede ruc me lok ikom cwec lok manyen ma me i keni keken ma waco ni United States, ento pe Roma, aye ma tieko vision. Lok me bedo ma waco ni The Great Controversy tiyo ki lok “old world” me nyutu gin ma otime con, obedo “tam ma pe rwate ki yik ma pe kicoko maber,” kede obedo mere me “ruc me lok ma pe opore weng.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Jo ma gitiyo ki coc man me keto malo parogi ni Jo Millerite pe gubedo atir i nyutu Ruma calo jo me kwanyo jami pa jo pa yin, myero gitimo tic me Kristiano gi ki gidwogo waci gi i wang jo weng, pien lokgi pe romo mede ki grama ki histori. Pi jo ma tye ka bedo i yange me poto lok man, un tye ki tyen me yeko maber lok pa ada, pien kikwongo un ni obedi dano acel, lakwano me poropheti, ento pe obedi ma woto ki paro pa dano mo.

Men wrest the Scriptures to their own destruction.

Dano gonyo Lok pa Lubanga i tho pa gi keken.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Wa paro ni pacens pa Rwot wa obedo gwoko kwo; macalo ka owadwa ma wa ohero Paulo bende, kun i ngec ma kimiyone, ocoyo botu; ka bende i baruwa ducu ma ocoyo, owaco iyegi pi gin man; ma iyegi tye gin mogo ma tek me ngeyo, ma jo ma pe gubedo ki ngec kede ma pe gitere giyubu, calo bende giyubu coc mapat me Lok pa Lubanga, me balo kwo-gi pire keni. Erwate, oheri, pien dong u ngeyo gin man, gwok-uru, pe un bene, ka gikelou piny ki bal pa jo marac, ubare ki matir-gi pire keni. Ento med-uru i kec, kede i ngec pa Rwot wa ki Ngat ma ogwoko wa Yesu Kiristo. Obed pire keni dwong' kombedi ki aa kare ducu. Amina. 2 Petro 3:15-18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Pita owaco ni “gin ma pe gubedo ki ngec, ki gin ma cwinygi pe otero,” gi aye “giyiko lok me Buk pa Lubanga,” “i balogi pire kene.” Ki rwate kwede gin man tye ciko ma Sista White ociko wa ka cente-cente ni watem pire wa keken. Ka pe watimo rwom me wa me bedo pwonyi me lok me lajul, wan dong wacelo bal wa pire wa keken.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

En jo ma gicayo jo me in gin aye ma gimiyo coni bedo, ki Solomon nyutu ni ka pe tye coni, jo githo.

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

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

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Acel ki nyutu pa “perish” en ni kikelo ngat obed nago. Ka tye ngec marac ikom bision, kit man tye pobo i ngec ni alama ma oketo bision i twon pe gityeko ngeyo ne, onyo gityeko ngeyo ne marac. Bedo i tung jo ma opoto i ciko pa Solomon, obedo nywako nagonago ma gicoyo ki jo Laodikea, ma Rwot biwalo gi ki cingne ikare me cik pa Sunday ma dong obino. Pingo wan wabiwayo tam ma ocoyo marac ngec maber-ber me lok pa Sister White ikom lobo macon ki lobo manyen, ci ma cayo woko nyute pa Millerite me ni en Rome keken aye oketo bision i twon, ma kicoyo ne maber-ber i cal me 1843, ma coyo adwogi me twon pa Adventism, ci ma en Kricito, Kidi me Kare Mapol, ma gicoyo ki yaro maleng weng me twon?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> Ento ot mo keken ma ki cweyo i teng mukene mapat ki Lok pa Lubanga bipoto. Ngat ma, macalo Yahudi i kare pa Kristo, ocweyo i teng pa paro ki tami pa dano, ki yore ki ter pa cik ma dano oyubo, onyo i tic mo keken ma twero timo mape ki ngwono pa Kristo; en tye ka cweyo ot pa kit pa en i yar ma turo. Yamo ma orumu pa tem bikwanyo woko teng me yar ki weko ot pa en obedo ogoro i yal me kare.

> “‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

> 'En aye kamano, Rwot Lubanga owaco ni, ... Kadi yubu abi keto i rek me cimo, ki abi keto kare i kidi me cimo: ki kidi me polo bi bwolo woko dic me lok me bur, ki pi bi lwoto woko kabedo me wire.' Isaiah 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> Ento tin kica tye ka muyi bot jo marac. ‘Ka an atye kwo,’ Rwot Lubanga owaco, ‘pe an atye ki mit i tho pa jo marac; ento an mito ni jo marac dwog ki i yoo-gi ka gibed kwo: dwogii, dwogii ki i yoo me tim-gi marac; pien ang’o ma omiyo wun obino tho?’ Ezekiel 33:11. Dwon ma tye ka waco bot jo ma pe gi dwogo tin eni, obedo dwon pa En ma i pi cwiny oyal ka oneno paco me hera pa En: ‘O Yerusalem, Yerusalem, in itye ka golo kwo pa lanabi, ka iyaro gi ma kicwalo bot in! Mapol mapol an onwongo acobo nyithin bot acel, macalo gweno mon kwayo nyithone i iye labutu, ento pe wun omito! Nen, ot mamegi kityeko weko bot wun ma orwate.’ Luke 13:34, 35, R.V. I Yerusalem, Yesu oneno calo piny weng ma otyeko kweyo kica pa En ka gicayo. En tye ka wil, i, cwiny ma pek, pi in! Kadi ka twic pa Yesu otyeko woto piny i wi got, Yerusalem kadi bene onongo twero odwogo, ka oyaro kum mere. Pi kare matidi, Minya me polo pud tye ka kuro ni obin oyem ne. Ento, i, cwiny, bot in Kristo pud tye ka waco i dwon me hera: ‘Nen, an atye i but ot, atuk: ka dano mo winyo dwon pa An, ka oyab lac, abino i iye, abino acam kwede, iye bene bi acam kweda.’ ‘Kombedi obedo kare ma kicwako; nen, kombedi obedo nino me gwoko kwo.’ Revelation 3:20; 2 Corinthians 6:2.

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> In ma i keto geno i kom iye keken, i tye ka yweyo ot i lela. Ento kare pe opong me kwedo ki i lwak ma tye ka bino. Mapwod bur me yamo oyabu, dwogo i tung ma atir. Man ni Rwot Lubanga owaco: ‘Neno, An atye ka keto i Siyoni kidi me tung, kidi ma gitemo, kidi me cul ma loyo, me tung ma atir; en ma o’geno pe obi ka cece.’ ‘Yal bot An, beduru kigwoko, agiki me piny weng; pien An Atye Lubanga, ki pe tye ngat mukene.’ ‘Pe ilworo; pien An atye ki in: pe ider; pien An Lubanga ni: abi miyi teko; ee, abi konyi; ee, abi gwoki ki cing tung pa bedo ma atir pa An.’ ‘Pe gunyomo, pe guboro; paka kare pa kare.’ Yesaya 28:16, R.V.; 45:22; 41:10; 45:17. Thoughts from the Mount of Blessing, 150-152.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

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