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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

Buk pa Yoeli ki Kanisa pa Seventh-day Adventist pa Laodicea - Namba piero adek

Number Thirty

Namba 30

Author

Jeff Pippenger

Published

January 16, 2026

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The Messianic fulfillments in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillments in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

Poko me Mesiya ma i buku pa Matayo tye ki lameny me yoo pa cawa me agiki, lameny me yoo pa kwena ma kityeko keto i rwom, jo me miyo lawo aryo ikom lameny me yoo pa 9/11—acel obedo ja me miyo lawo ikom kwena ma i iye pi Laodicea, en mukene obedo kwena ma i woko ikom teerorisim pa Islam. Obedo rwom ni lameny me yoo pa 9/11 kiyaro ne ki aryo ikom apar aryo pa poko me Mesiya ma i Matayo, pien 9/11 tye ki kwena pa lanange ma aryo, kun kare weng gitimo ne aryo. Tho me 18 July 2020 obedo lameny me abic ma wa okwano, ci eka dwon i pat i July 2023 obedo lameny me aboro, ci dwogo ki tho me 2024 obedo lameny me abiro. Poko me Mesiya ma abongwen obedo Kwena me Otum.

## The Eighth Messianic Waymark is the Midnight Cry

Alama me yoo me Mesiya ma aboro en Goyo Dwon me Odii

> All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

> Jami weng man otime, pi obed otyeko lok ma lanen owaco ni: Waci bot Nya Siyoon ni, Nen, Rwot mii obino bot in, ma piny i cwinya, ka ocano i wii punda, ki i wii nyathi pa punda. Matayo 21:4, 5.

## Prediction

Ngec me anyim

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Bed maber tutwal, nyako Siyon; yweyo dwon, nyako Jerusalem: nen, rwot mamegi obino boti; en ma kare, kede tye ki lwak; en mot, kendo tye ka woto i tung’ pa punda, kede i tung’ pa nyathi pa punda. Zekariya 9:9.

> “Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

> Higa miya abich con, Rwot owaco ki Lanabi Zekariya, “Mor matek, nyako Siyoni; yab dwoni, nyako Jerusalemu. Nen, rwot mami obino bot in. En ngat ma kare, ki woko; ma yot i cwiny, ka obedo i wi punda, ki i wi nyathi punda, nyathi me punda.” [Zekariya 9:9.] Ka jopwony onongo gineno ni Krisito obedo ceto i kec ki i tho, onongo pe gityeko lok me lanabi man.

> “In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

> Macalo kamano, Miller ki lutic kwede otyeko lok pa nabi, kede gimiya kwena ma Jwii Maleng on yuto mapwod ni myero gimii bot piny; ento pe gibino miyo kwena meno, ka ginenyo opong keken lok pa nabi ma nyutu rib pa gi, ki ma cimo kwena mukene me kube bot dul weng i piny mapwod Rwot obino. Kwena pa anjelo ma acel ki ma aryo ne gimiye i kare ma rwate, ki ne gityeko tic ma Lubanga omito me tyeko ki botgi. The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Pe ngeyo maber lok me porofesi pa Lubanga otyeko bedo katic ki gin ma otime ikom donyo maber pa Kristo, kede boti ki gin ma otime ma rwate kwede ikom cwalo lok pa “Kwac me i tung odii” i 1844. Jo 144,000 myero gin ngeyo “porofesi ma nyuto peko ma bino obedo iyegi.” Yohana i Yeny 10, kicwalo botne i anyim ni lok me kitabu matino, ma obino bedo mamit i lebne, bino dwoko obed marac.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Peke gin mo ma wa myero lwor pi kare ma obino, ka keken ka wa pe waparo yo ma Rwot okwalo wa, ki yubu pa En i gin me con pa wa. Life Sketches, 196.

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

‘Telo pa Rwot’ i kare mukato kityeko nyutu ne itye kwede tim me gwoko pa En mapat mapat, calo ni lwete pa En ogoro bal i pimo me namba; pien pe obedo maber pi jo Miller me nongo ngec i anyim ikom kikweyo kica gi, calo pe obedo maber pi lupwonya pa Yesu me nongo ngec rwate weng me kikweyo kica gi i Salabaa. Ento tari pa yaro Kwac me Otum kimaro ni en lum keken ma tero wa bot Polo, kede man onen i neno me agiki pa Ellen White. Ngat 144,000 myero nongo ngec ikom kikweyo kica pa lupwonya pa Yesu kede pa jo Miller. Gengo lum man en aye poto ki yo.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Onongo gibedo ki ler maber ma kityeko keto i potgi i acaki pa yo, ma malak owaco bot an ni en ‘dwon me i tung cawa.’ Ler man otyeko lero yo weng, kede omiyo ler pi tyenegi, pi pe gibiro kweco.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Ka giketo wanggi pire tek i Yesu ma tye i anyimgi, ma olakogi i paco, gin obedo ki gwoko maber. Ento con con, moko odan, ki waco ni paco obedo ma bor tutwal, ki gigeno ni con dong gidentye otyeko donyo iye. Dong Yesu oyeyo cwinygi, ki yaro lwete tung cam ma ler maler; ki lwete ne obino ler ma ogoyo i wi dul pa Advent, gin ogemo, 'Haleluya!' Mukene, i ka pe ki paro maber, gikano ler ma tye i dwogi gi, ka waco ni pe obedo Lubanga ma olakogi bor tutwal man. Ler ma tye i dwogi gi owil woko, ojuko tunggi i otum tum ma opong, gi omokmok, gi pe dong oneno rek ki Yesu, gi ocwoko ki yoo woko, gi oboto piny i lobo mapiny ma otum tum ki marac. Christian Experience and Teachings of Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Alama me yoo namba abicadek en Kwac me i dyer pa otum, ma kicimo ki donyo me loyo pa Kirisito iye Yerusalem.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

> Dwon madwong ma i icel me otum pe ne omako loyo ki lok me tam, ento nyutu pa Makwalo Maleng ne obedo macer tutwal kede pe otyeko weko kabedo me gamo. Obedo kwede twero ma gudo cwinya. Pe tye cok, pe tye penyo. I kare me donyo pa Kristo me loyo i Yerusalem, jo ma kicono ki i cing piny weng me gwoko cele gibuto i Got me Olivu; ka gimedore kwede i lwak ma gitye kongo Yesu, gicako pume me cawa meno, kede gikonye me medo dwon me yub, ‘Opong ki ber en ma bino i nying Rwot!’ [Matthew 21:9.] En kacel ki kamano, jo mape gigeno ma gibuto i dul me Adventist—dye acel ki mito neno keken, dye mukene pece pi kwee—gineno twero ma dogo cwinya ma obedo kwede lok, ‘Neno, Lajwako bino!’ Spirit of Prophecy, volume 4, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Me bedo dako ma pe ocakke ki dichwo ma lagam i kare me agiki, tye ki myero me porofeti ni dako ma pe ocakke ki dichwo ma lagam meno myero giyudo kwanyo cwiny, ma dong kelo kare me gudo me poko adaga. Labongo tem me kare me gudo, pe itye dako ma pe ocakke ki dichwo ma lagam onyo dako ma pe ocakke ki dichwo ma pe lagam.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Ka i tung acel onyo i tung aryo, nyiri lalaro me cawa agiki myero ginyutu cwiny ojugi ma rwate kwede dwe 19 me April, 1844; pien gin ma otime i parabol en aye gin ma otime bot 144,000, ma Yohana i Buk me Apokaripi omino gi nying calo nyiri.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Gin aye jo ma pe gityeko rwate ki dako; pien gin cwer. Gin aye jo ma luwo Rombo kama keken odhi. Gin aye jo ma kigolo gi woko i tung ji, gibedo miero pa Lubanga ki pa Rombo. Revelation 14:4.

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

Lok me tam pa Kirisito adingo ma kicityo kacel ki coyo piny maber ni gibitiek kakare keken? Lok me tam weng gibitiek kakare keken, ento lok me tam pa virijini apar kityeko yero pire tek ni gutiek i con ki i anyim “kakare keken.” Kityeko pikore ki Malaika me Adek, ma myero obed adiera ma tye kombedi ki higa 1844 anyim nyaka Maikael ocang ki tem me dano otum.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Nyaka agiki pa kare, loc me cal pa dako apar ma pe tye ki laki obedo ada ma tye kombedi, ki Kwac me otum me ioto obi tim odoco kakare calo lok ma ki waco weng.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> Piny dong ocoto i tim marac, i yubu ki buk me cwinya, i dyere keken me tho—nino, nino. Ngat ange tye ka neno peko me cwinya pi cakogi woko i nino? Dwon mane twero cego botgi? Yic an ocwalo woko i kare me anyim, ka alama bi miyo. “Nen, lami nyako bino; woturu woko me conye.” Ento mogo gibibedo oporo me nongo mafuta pi dok cwiyo i lawigi, ci opore tutwal gibinongo ni kit pa ngat, ma ki nyuto kwede ki mafuta, pe romo me cwalo bot ngat mukene. Review and Herald, February 11, 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Yubu me tung odii obedo alama me yo ma bino anyim i wang ceng i wot pa dul 144,000. Alama me yo meno tye kede yiko ma cako ikom jo ma atir i yie, pi anyim cik pa Sande. Yiko meno tye me i woko kede me i iye, kede yiko me i iye tye ki alama aryo ma gitye keken. Acel ikin alama magi en Yuda, mo mukene en Sanhedrin.

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Lamal me yo pa Mesiya ma abic angwen obedo miyo bot pi sente me dyere 30

> Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

> Dong otimore piny gin ma Yeremia, laco pa Lubanga, owaco ni, “Gikwanyo peŋ apar adek, bei pa eni ma jo Isirael gimio iye; kede gicwalo ne pi piny pa latic agulu, macalo ma Rwot oyero an.” Matayo 27:9, 10.

## Prediction

Ngec me anyim

> And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

> An owaco botgi ni, “Ka obedo maber botu, mii an kic na; ento ka pe, we.” Ci gicweno pi kic na ceke apar adek me feza. Laa Rwot owaco bot an ni, “Cwer it bot latic agulu; kic maber ma gine opimo an kwede.” En an akwanyo ceke apar adek me feza, acwerogi bot latic agulu i ot pa Laa Rwot. Zekariya 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Cwalo ma Yudas otimo nyutu cwalo pa jo lamo ma pe atir, pien lim apar adek nyutu higa ma jo lamo cako tic kwede. Lacam pa Lagam opoyo jo lamo, ma bene gin Jo Levi, calo bulen ki feza. Dinari me feza apar adek pa Yudas nyutu yweyo pa jo lamo ma pe atir i kare me cik me Sande; ento ka Yudas otho mapir con i con me Kros, pud obedo ceng acel keken. Yudas pe obedo cal pa Sanhedrin; en cal pa dano acel ma gicoyo ni obedo i tung lutic pa Kiristo.

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

Cal ki bedo japwony pa Kristo, onongo in bene itye japwony pa loro pa Yesu. Loro ma otime i kare me Lubatisa pa En oloko nying pa Yesu bedo Yesu Kristo, pien “Kristo” nyutu “ma oloro.” Non dong nyinge oloko, pien en nono ma obedo me moko Endagaano ki jo mapol pi cabit acel, kede rwom ma madit loyo me Endagaano obedo loko nying. Yesu oloro ki twero i kare me Lubatisa pa En. Me bedo japwony pa Kristo nyutu ni onongo itye japwony pa Lubatisa pa En. En i kare me Lubatisa pa En ma oloro ki twero. Lok ma Pita owaco i Matayo 16:18, ngene i piny me yore me ngec pa Kristiani calo “Christian Confession.” En acel ki gin ma madit ma jo me yore me ngec pa Nyasaye kede jo me ngec gicwalo lok iye. Macalo tutwal, jo me yore me ngec pa Nyasaye kede jo me ngec, ka gicwalo lok, gicwalo lok me gin mape ber, onyo gin ma berne manok; ento jami ma tye anyim obedo ni Kiristiani ngeyo ni ka Yesu oloro, nono obedo Mesiya.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

> Owaco botgi ni, Ento wun waco ni an en anga? Saimon Pita odwoko ni, In itye Kristo, Wod Lubanga ma tye ngima. Matayo 16:15, 16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Nying pa Peter ma con onongo nyutu adaa eni keken, pien Simon Barjona tero ni "ngat ma winyo kwena pa 'dove'," ma onongo obedo kwena pa Baptiiso pa En. Baptiiso pa En rwate kwede 9/11; kede bene Judas nyutu jo ma i cawa mo gi waco ni ginenge 9/11, ento gi balo i yoo. Judas pe en cal pa Sanhedrin, pien gin gi nyutu Bal pa Seventh-day Adventist me Laodicea. Judas omiyo "witness" bot Sanhedrin, ento cal me goba pa Sanhedrin pe calo goba pa Judas. Goba pa Sanhedrin ki nyutu i ker ma bino anyim.

> “I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

> Acobo coc na, ci wacako wot wa. I yore watero meeting aryo i Orange, ci wanongo atir ni kanisa ogamo ki ocoyo cwiny. Wa keken wacoyo cwiny wa ki Lamo pa Rwot. Cawa en, oneno i nino ni abedo i Battle Creek, ka alieno woko ki dirica ma i tung pa bur, ci aneno dul pa jo gicako wot dok anyim i ot, aryo aryo. Gin nen gi kome ma tek, ki gicimo maber. Angeyo gi maber, ci acoyo cing me yabo bur pa ot me anyim me gamo gi; ento apimo ni aneno dok. Rwom me neno oko woko. Kombedi dul man onen calo procesion pa Katoliki. Acel ocako lacar i lwete, acel mukene ocako lapiir me yot. Ka giciko yedo, dano ma ocako lapiir me yot omako cing ot woko, ka owaco ne kabit adek: ‘Ot man kicimo woko. Jami me ot myero kigamo. Gin owaco labongo kit wa maleng.’ Loro ocobo an, ci agolol i ot weng, abalo woko ki bur pa bor, ci anongo an i tung me dul pa jo, kun bene i iye tye jo ma angeyo; ento pe abedo pire me waco gi wel acel, pien alaro ni gibino cwalo an. Atemo yeny kabedo ma pe tye jo, ma anyalo oyoo ka apako, mape aneno wang ma tet, ma penyo penyo, i kabedo weng ma atur. Atyeko dwogo waco aa: ‘Ka dong anyalo ngeyo man! Ka gibiwaco an ni ngo ma awaco onyo ngo ma atimo!’

> “I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

> An agoyo yiw kede alamo madwong ka an oneno ni kigamo jami wa. An atemo neno ngwono onyo kedo ma i wang jo ma obedo i tung an, kede aneno maber wange pa jo mo mapol ma aparo ni gibigwaco ki an kede gimiyo cwinya twolo, ka pe gubwogo ni jo mukene bi neno gi. An atemo acel me dwogo woko ki bot jo mapol, ento ka an oneno ni gitye ka gwoko neno an, an ocoyo paro na. An ocako goyo yiw ki dwon lamal, ka awaco ni, “Ka gubed owaco an keken ngo ma atimo onyo ngo ma awaco!” Lacoo na, ma tye ka nino i diro i ot acel keken, owinyo an ka agoyo yiw ki dwon lamal, kede ocwalo an woko ki nino. Pilo na otyeko nyonyo ki pi yiw, kede cwer-cwiny ma peko ocwoyo cwinya piny. Testimonies, Volumu 1, pot buk 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

Keto i tic cik ma waco ni anabii gi waco mapol pi cawa me agiki loyo cawa ma gi obedo iye, kelo lapeny ma matek tutwal bot ladito me Kanisa me Seventh-day Adventist. Sister White ‘omoko’ ‘coc’ pa en weng, ci ocako yore me dwogo bot Battle Creek. I kare eno, Battle Creek obedo wi tic, calo Tacoma Park kombedi, onyo Jerusalem i cawa pa Kristo. En omoko coc pa en pi yore, ka onongo onyuto lweny ma onongo tye kwede pi coc pa en. Gine ma lim pa en waco iye gin pi coc pa en. Lweny eno otime i kabedo me Wright.

> “While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

> Ka wa i Wright, wa ocwalo manusikirip pa an pi No. 11 i ofis me pabulikesen; ki ka pe atye i miting, an onongo atye ka agoyo coc pi No. 12, kede adok maber kare ki kare. Teko pa an, me kom ki me paro, onongo otwari matek tutwal ikare ma atiyo pi kanisa i Wright. An onongo aparo ni myero amed yue; ento pe aneno cawa mo pi konyo. Onongo atye ka coo bot dano mapol i wiki, ki agoyo coc i pot buk mapol me tesitimoni pa an kene. Lyem pa cwinye onongo obedo i wi an, ki risponsibiliti ma an onongo aparo onongo lamal tutwal, omiyo romo anino kuca manok keken i rem keken.

> “While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

> Kun an abedo atiyo kamano i waco ki keto coc, an onongo anongo barua ma miyo cwiny piny ki bot Battle Creek. Ka akwano gi, an onongo anyuto cwiny piny ma pe romo pako, ma odonyo i pek pa wic, ma calo pi kare macek oturo teko pa ngima na. Pi otum adek, pe atur tutwal keken. Paro na onongo ogonyo ki opukopuk. An onongo akano gin ma cwinya tye kwede ki laco na, ki bot ot ma wa obedo kwedgi ma gipe cwiny. Pe ngat keken onongo ngeyo tic na onyo kic pa wic na, ka an abedo ki ot i lamo me otyen ki me odii, ka an atemo keto kic na i bot Lamedo Kic Madit. Ento penyo na obino ki i cwiny ma ocako gonyo matek, lamo na bene ogweng ogweng, pe giketo kacel, pien duku ma pe romo cego ocako loyo an. Remo ocako yilo i wic na tutwal, ma pol-pol miyo an apukpuk ki kor abot piny. Remo obut ikong na tutwal, loyo-ki ka atemo me keto coc. Man ocwako an weko keto coc, ento pe onongo twero ayweko kic me jub ki tego ma obedo ii an, pien an onongo anyuto ni atye ki dwoko lok pi jo mukene ma pe atwero cwalogi botgi.

> “I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

> An onongo nongo barua mapat dok, ma oyaro an ni ki paro ni obedo maber me loro yaro pa Namba 11 paka an romo cono woko gin ma ki nyuto an ikom Health Institute; pien jo ma tye ki twero pa tic man gi obedo ki kec matek i jami me tic, kede gi mito twero me lok pa waci na me goyo cwiny pa owadwa. Kombedi acono but acel me gin ma ki nyuto an ikom Institute, ento pe an romo kwanyo weng kom gin eno, pien remo otweyo wi na matek. Ka onongo aparo ni Namba 12 bitye ki loro madit, pe onongo abicwalo but eno ma obedo iye i Namba 11 i kare mo keken. An onongo aparo ni inge cawa manok anywako kuc, bina romo dok cako conona. Ento, ki rac ma dit pa cwinya, an onongo nonge ni kit pa wi na omiyo pe atwero cono. Paro me cono lok pa waci, ma pa piny weng onyo ma pa dano acel, kiweyo woko; kede an obedo i peko ma pe kato, pien pe atwero conogi.

> “In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

> I kite me gin man kigamo ni wabidwogo i Battle Creek, ki wabed kany kun yore tye ka lamal ki i lapoto, ki ni an kany abiceko No. 12. Lacoo na otam matek me neno owadogi i Battle Creek, ki waco botgi ki bedo kica kwede gi i tic ma Lubanga tye ka timo pi iye. Acongo weng gin ma an ocoyo, ki wacako ceto i yoo wa. ... Testimonies, volume 1, 576, 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

I cawa me agiki, laloc pa lacer pa Seventh-day Adventist, ma ginyuto calo Battle Creek kacel ki gin ma onongo "ongeyo maber," gibedo calo yaro pa Catholic. Laloc pa lacer pa Seventh-day Adventist gibedo calo yaro pa Catholic. I kiro gi bino "ariyo ki ariyo," acel okwako lakor, acel mapat okwako musalaba. Giwoto ringo i tung ot, giwaco matek adek: "Ot man kigengo. Jami myero gikwany woko. Giwaco i kom yore maleng wa." "Jami" mene ma tye "i ot" ma laloc pa Catholic pa Battle Creek "gikwanyo woko"? "Yore maleng" mene pa lacer pa Catholic ma "giwaco i kom"?

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Ka watye ka bedo direk mapol, penyo romo bedo ni, “oroda mene me Kanisa Katoliki ma omako anyim i Inquisition?” Inquisition ocake kede oroda pa joDominican, pud pe joJesuit obino i historia; ento ka gin dong bedo kede iye, gin obedo oroda ma gin kwanyo anyim tim marac matek ki poyo remo.

> “Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

> Jo kwanyo ma gitye ki twero matek ne gi rwenyo Protestanti i piny weng me Kirisito. Ka lonyo me acaki pa Yubo odong otyeko, Ruma ocojo twero manyen, kun geno ni obi tyeko giko ne. I cawa man, dul pa jo Jesuit ocako, gin ma orwate loyo weng, ma pe gi ludito me cwinya, ki ma gitye ki twero madwong loyo jo lweny weng pa kit pa Papa. Ki giloro woko ki kub pa piny ki tami pa dano, gi otho bot kwayo me yie ma ki kare; ngec ki ludito me cwinya ginyingo woko weng; pe ginen cik mo, onyo kub mo, ento pa dulgi keken; ki pe ginen tija mo, ento keken me medo twero pa dulgi. Lok ma ber pa Kirisito omiyo jo ma gujoŋo ne twero me cungo i wang peko ki twero me temo kuyo, pe gi dogo cwiny ki coc, lapwon, tic matek, ki bedo kworo; me cwal malo bendera pa adwogi i wang gin me yubu, ot me gereza ma piny, ki alup me yweyo i lela. Me lwenyo ki twero magi, kit pa jo Jesuit omiyo jo ma gujoŋo ne cwinya me mer matek ma omiyo gi twero temo peko macalo kamano, ka gi kobo i twero pa adwogi gin weng me lweny me bwola. Pe tye kwo marac mo madwong ma gin pe twero timo, pe tye bwola mo ma piny loyo weng ma gin pe twero tic kwede, pe tye pako kit mo ma tek loyo ma gin pe twero cako bedo kwede. Kun gi yarone ni gibed i kworo ki ngwec pi kare weng, tami ma giyaro matek en obedo me cogo dyere ki twero, me bedo weng i loro woko Protestanti, ki cako odoco twero madwong pa Papa.

> “When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

> Kane ginen calo jo rwom me adini pa gin, gikwanyo yub me maleng, gicito i gereza ki i ospitaali, gikonyo jo ma ool ki jo kom, giwaco ni giweyo piny, ki gityeko rwako nying maleng pa Yesu, en ma owoto tung keken timo maber. Ento i wang man ma pe tye bal, ceke me bal marac loyo ki me oremo kare kare gipwonye. Cik madwong pa rwomegi en ni: agiki tero kit me timo obedo atir. Ki cik man, waci me lok mape atir, kwalo, waco buk mape atir i lapeny, kacel ki ogo kwo, pe keken giyeyo weko; ento gicoyo maber, ka gityeko konyo kanisa. I yubu mapat mapat, Jo Jesuit gityeko yego komo i ofisa pa goment, giromo loyo i bedo jo me wac pa rwodi, ki gipango cik pa lobo mapol. Gidoko latic me bedo spai bot lalworogi. Giketo koleji pi lutino pa rwodi ki jo madit, ki cuk pi jo piny; ki lutino pa Jo Protestant giweyo iye me luwo kit pa Papa. Tyen weng me cwalo cal ki yaro i woko pa yeyi pa Roma kiyiko me yungo cwinya, me nyoyo wang, ki me kwanyo paro; ka keken, twero ma ludito wa gityeko tic tek ki giweyo remo pi mede, gicayo woko ki lutino. Jo Jesuit oywaso piny oyot i Yurop weng; kadong kama gicenogi, dwogo cako pa kit pa Papa odonyo i butgi.

> “To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

> Me miyo gi twero madit mapol, kicwalo cik pa Papa ma nwo cako Inkwizisyon. Kadi piny weng onongo kicimo ne matek—kadi i piny Katoliki—koti marac man nwo kitet gi ki lamwong pa Papa, ki tic marac madwong ma pe romo nyutu i wang chieng kicoyo ne odoco i kabedo me mung me turu. I piny mapol, alufu ki alufu pa yang maber pa piny—gi ma maleng loyo ki maloyo loyo, gi me wic maloyo loyo ki ma kipwonya maber, lapwoth ma yie maleng ki ma gicwalo cwiny gi bot tic, jo me tic matek ki ma giyero pinygi, jogwenge maleng, jo me yot ma ki twero, ki latic me kit tic ma kityeko maber—kiketo gi i tho onyo kicwako gi me rwoto woko i piny mukene.

> “Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

> Kit ma Rome onongo ocako kwede man gi: me juko lume pa Reformation, me kwanyo Bibul ki bot dano, ki me dwogo pe ngeyo ki superstition pa Cawa me Otum. Ento i ber pa Lubanga, ki i tic pa jo ma rwom maber ma En ocweyo malo me cwalo mede ka Luther, Protestantism pe otyeko orem. Twero ne pe omako ki kica onyo gin lweny pa rwodi. Lobo matidi matidi, jo me piny ma timo ceke ki ma pe gi twero, obino ot me twero ne. En obedo Geneva matidi i tung i lajwok madit ma gicako me balo ne; obedo Holland i boka me mot i bor i yie ma i tung maleng, ma tongo ki twero marac pa Spain, ma cawa meno obedo duk pa rwot madit loyo weng ki rwate loyo; obedo Sweden ma piny rac, ma pe cubo, ma ogamo lweny pi Reformation. The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Kanisa Katolik otimo gin weng ma gitye romo me okano Baibul i wang dano, kun gemo ni kit pa lajok ki yoregi obedo maloyo Lok pa Lubanga. Pe ladito pa Adventism me Laodicea bikelo jo ma gitalo i kooti pi coc pa Ellen White; ento Katolik ma gemo ni gin ladito pa Battle Creek bi timo mano. Pire tek pa 'nyama' me Katolik obedo timo tic ki teko pa lobo me nongo rwom pa jami me dini. Ka Adventism oyenyo teko pa lobo me cik me loyo instityuson gi, lip pa 'lare maler' gi romo nen.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

I kom me seremoni me Inquisition pa Spain, ma gibito auto-da-fé (tic me geno), reed ki musalaba ginyutu calo gin me alama ma rwate ki keto Kristo i musalaba. Reed lube ki laker me bwoc ma kiceto i lwet pa Yesu ka gicako keto i wiye taji me miiba; jolwak pa Roma gigoyo kwede, calo alama me yubu, kec, ki cayo.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

Musalaba tye ka nen adada i wot me auto-da-fé. Musalaba ma green (makare kare kikeng ki crepe macol) obedo cal pa Inquisition, gicwalo en i wot me yubi ma keken i nino ma con, ki giketo en me neno i cawa pa tim. En ne cal me cing pa tribunal.

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

Gengo jami tye nyutu pi kwanyo woko jami pa dano ma ki piko ne (sequestration onyo proscription), kop macokcoki me Inquisition ma gitiyo kwede me miyo cente pa tribunal kede me keto kop ikom yie marac. Man ki yaro i wang lobo i lok me maco ma i auto-da-fé, ki keto i mede kom pa lwak kede gengo.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

Coc pa Ellen G. White goyo kwer maler kede ki pire tek bot laloc ma obino gengo coc pa en, kun gi temo me miyo wer me pur me waini ma tye ka were obed i mwon; ento en aye tic me agiki pa dul ma pe maleng, mapwod pe gi nyutu kinen gi manen i lwak i kare me “cik me Sande”. “Catholic procession” rwate kwede lacoo 25 ma macon ma gi kwanyo wi gi piny i bot ceng. I para angwen ma polok, para acel tero piny “jo ma giyaro ni gi jo pa Lubanga,” i “kare me agiki.” Lok man yiko maler ni i kare me agiki, lami pa Seventh-day Adventist obedo i “kanisa ki i dwong me jo ma dit i wang ceng,” “gubedo ciko jo ni myero gi gwoko ceng acel pa cede.”

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

> Rwot tye ki kayo ki jo ma gicoyo ni gin pa en i cawa me agiki magi. I kayo man, jo ma tye i kabedo me twero gubicako yoo ma labongo woko ki yoo ma Nehemiah odonyo kwede. Pe gubed keken me pe gikwoko Sabat; ento bene gubitemo me kwanyo woko ki jo mukene, kun gubikubo ne piny i lyem me yore ki tekwaro. I kanisa ki i dul madit i wang ceng, lami pa Lubanga gubicwako bot jo ni myero gikwoko ceng acel me cabit. Tye bal i piny me pii ki i piny; ki bal magi gubimed, bal acel owinyo acel kongo-kongo; ki dul macok me jo ma gikwoko Sabat ki cwiny maler gubiwero ni gin gi kelo koko pa Lubanga ikom piny pi pe gikwoko Sande.

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Man nyutu maber ni Jo Adventist me Nino Abicel gin “jo ma gicwalo ni jo pa Lubanga,” ma gibiro cwalo kony pi gwoko Sande, ki bene gibiro nyutu “woko” “dul matin me jo ma gi cing wicgi i gwoko Sabat.” I nyig coc malubo, en oyiko maber ni yubu me kare macon binen dok otime. I nyig coc ma otyeko woko, en onyutu jo ma gicwalo ni jo pa Lubanga, kicono ki jo ma en owaco ni gin jo ma gi cing wicgi i gwoko Sabat. En kono oketo lok pa kare macon, kede ogoyo kedo ni lok meno binen dok otime i cawa me agiki. En tye ka nyutu maber.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> Satan yabo lok me bur man pi omako piny i bolo. En aye taro pa en me kweyo dano me moko bal. Obedo tye ka otimo kit ma pire tek i yabo dini weng ma pe atir; ki i temo pa en me kweyo kwena me bal, pe obalo i gin mo keken. I labongo dwaro pa dini, dano ma kiwiyogi tipu pa en gicweyo tim me kuro ma rac loyo pi dano mukene, ki gimiyo gi peko ma rweny loyo. Satan ki lutici pa en kombedi tye ki tipu acel; ki lok me con obi dok otime doki i cawa wa.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> Tye jo ma gicweyo wii gi ki bedo me gutim tim marac; i piny-piny ma obur i cwinya gi giketo woko bal mene ma gibitimo. Jo magi gibwoyo kene. Gikwanyo woko cik madwong me atir pa Lubanga, ci i kabedo ne gicweyo lunyut pa gigi keken; ka giconyo gi ki lunyut man, giyaro kene ni gin maleng. Rwot obi wegi me nyutu piny gin ma tye i cwinya gi, me timo kun ki tipu pa laco ma luyo gi. Obi wegi me nyutu pe-hiro matek gi ikom cik pa En, i yore ma gitimo bot jo ma tigi ikom cikke. Gin bibed ki tipu acel pa cwiny ma opuk me dini ma ogoye lwak ma gicobo Kristo i kom misalaba; kanisa ki gamente bibed i rwate acel ma pe atir.

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> Kanisa me kombedi olubo cing pa Yahudi me kare macon, ma gi oweko cik pa Lubanga pi yore megi keken. En oloko cik ma kicweyo, obolo kica ma pe kato, ci kombedi, calo kare kon, cwiny madwong, pe yie, ki bedo pe atir, gin aye lapok tic. Kit ma en tye kwede ma atir kiketo piny i lok magi ma oa ki i wer pa Musa: ‘Gi oyiko pirekgi; cobogi pe obedo calo cobo pa lutino pa en; gin aye dul ma gibalo yoo ki ma giywayo yoo. Utim bot Rwot calo man, jo ma pe tye ki ngec ki jo pe genyo? Pe en woni ma odiyo yin? Pe en ocweyo yin ki oketo yin piny?’ Review and Herald, March 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Tye lok ki lok i Roho pa Porofesi ma nyuto lweny me kare me agiki bot jo me geno matir pa Lubanga; kede ‘kereke me tin’ ma en tye ka nyutu, pe obedo Kristiani weng, ento obedo kereke ma en dong oyaro ducu calo kereke pa Wayahudi. But me gin me acoya pa en ma tye poyo maber en aye kwayo ma omiyo Kereke pa Adventist me Nino Abicel tem me keto gengo i gin me acoya pa Sister White, calo reme pa en nyuto maber. Ticgi me lwenyo bot gin me acoya pa en—ma obedo gin me gang pa en ma poyo ducu—kigengegi ki jalalo pa Battle Creek, ma gi oloko gi i yito maleng pa Katoliki. Lwenygi bot gin me acoya pa en bene kiyaro ki lweny ma otime bot gin me acoya pa Jeremia. Reme pa Ellen White obedo shahidi ariyo ni gin me acoya pa Jeremia kigiogo i mac.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1956, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

I kelle adek pa Adventism pa Laodicea, kompromais en onwongo lok ma lamal loyo. Kelle adek kimiyo calo Kereke pa Pergamos. Wek kare ma cako ki pabulesen pa buk pa W. W. Prescott ma kiketo nying mabeco The Doctrine of Christ i 1919, nyo tye ka wot nyaka i pabulesen pa Questions on Doctrine i 1956, en kare me loko ma kipako calo pabulesen me alfa, ki giko ne i pabulesen me omega. Buk ma acel nyutu ni W. W. Prescott ojuko Leona pa dul Juda, otyeko yero kit me neno pa Kristo me Protestanti ma opoto woko. Buk pa Prescott, ma kiketo nying mabeco The Doctrine of Christ, opwoyi woko lok me Nabin pa Millerite, oweyo odong ki ter ma nono pi Yesu ma Katolik ki Protestanti ma opoto woko gikworo. Buk ma agiki i kelle meno miyo ter loro maleng ki kiko maber ma obalo Cik pa Lubanga, rwom pa En ki Kica pa En. Israel ma con omiyo gi tic me bedo latic me gwoko Cik pa Lubanga, ki Adventism onwongo myero bedo latic me gwoko, pe ka Cik pa Lubanga keken, ento bende Lok pa Nabin pa En. I 1919, buk ma ojuko gengo me Lok pa Nabin pa Lubanga, onyuto cako me kelle adek pa Adventism pa Laodicea, ma ogiko ki buk ma ojuko Cik pa Lubanga.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> Ka i weko cwiny obed otum, ki dwong cwiny kacel ki paro ni itye tigi maber pire keni pe i yaro bal me in, in bin obed i twero pa temo pa Satan. Ka i cawa ma Rwot nyuto bal me in pe i dwogo onyo i yaro, mera pa en obin okelo in dok ka dok i piny acel. In bin mede ka timo bal ma calo kamano, i bin mede ka pe itye ki rieko, ki i bin waco ni richo obedo tigi, ki tigi obedo richo. Lok me bwola mapol ma gibin loyo i cawa agiki gibin bedo oko in, ci in bin loko ladit, ki pe in bin ngeyo ni itimo kamano. Review and Herald, December 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Pergamos, kanisa me adek, okelo bot Thyatira, kanisa me paapa, ma obedo jenereson me angwen, kare ma chwo 25 ginyutu i piny bot lacar me twero pa Thyatira.

> “The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

> Cik ma jo mapwodho piny i kare mukwongo gicayo, ma okwanyo ni jo me kanisa keken aye romo me boto onyo me bedo i kabedo me tic i lwak me piny, omiyo adwogi marac loyo. Kit man gicamo calo yo me gwoko pwod pa piny, ento opore ne ogamo kanisa. Ka yiko yie me dini obedo kite me nongo twero me boto kacel ki bedo i kabedo me tic, jo mapol, ma gitelone keken ki paro me yore pa piny, giconye ki kanisa labongo loko cwinye. Ci kamano, kanisa ne cako bedo, i rwom madit, ki jo ma pe giloko cwinye; kacel boti, i tic me kanisa bene ne tye jo ma gi tye kwede bal me yubu, ki bene pe ginen twero me cweyo odoco pa Roho Maleng. Ci dok bene ne nyutu adwogi marac, ma gineno tutwal i kit time pa kanisa, ki i kare pa Constantine okato ki kombedi, me temo me medo kanisa ki kony pa lwak me piny, ki kwayo twero pa piny me konyo Injili pa En ma owaco ni: ‘Bwot pa an pe aa ki piny man.’ Yohana 18:36. Bedo rwate pa kanisa kede lwak me piny, ka mede dit onyo matin pe, ka onen calo kelo piny icuc ki kanisa, ento i adwogi en keken kelo kanisa icuc ki piny.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“Rwate pa kanisa ki gamente, ka rwate en obedo matidi tutwal, ka bene neno calo kelo lobo ma ocok i tung kanisa, ento i adieri keken kelo kanisa ma ocok i tung lobo.” I dwe me May 18, 1977, Bert B. Beach (Direkta i Division pa Kanisa ma Northern Europe–West Africa, ki ma tye ka tic i rwate pa kanisa mapatpat) omiyo medali ma kigobo ki zahabu bot Antikristo, Papa Paulo VI, ikare me ogamo pa dul i Ruma. Obedo bute me dundu me Kongres pa Sekretari pa Famili pa Yie me Lobo. Gin ma otime eno kityeko mi lok iye i Adventist Review (August 11, 1977), ki Religious News Service kityeko coyo ni en obedo kare me acel ma lami me SDA ma me cik onongo o nongo ki Papa.

> “The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

> Rwot oketo kwer bot jo ma kwanyo onyo ma medo i Coc pa Lubanga. Rwot ma kimadit, “An Atye ma Atye,” otyeko tero ni ngo myero obed cik ma rwako yie ki pwony, ki opango ni Bibil obed kitabo me gang. Kric ma rwako Lok pa Lubanga ogonyo woko ki Ruma, ki dong pe twero cako dok medo bed kacel. Jo Protestan con gi obedo ogonyo woko kamano ki kric madit man me dwoko woko, ento gi ocako odonyo bot en piny-piny, ci kombedi gi tye i yore me rwate dok bedo kacel ki Kric pa Ruma. Ruma pe loko keken. Cik-gi pe oloko mo keken. Pe okecil lacuc ma tye i kin en ki jo Protestan; gin gi ma odog anyim weng. Ento man waco ngo pi Protestantisimu me tin? En kwanyo woko ada me Bibil ma kelo dano odonyo bot pe yie. En kric ma tye ka dwoko woko ma kecil leng ma tye i kin en ki Papasi.

> “It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

> Jo calo Luther, Cranmer, Ridley, Hooper, kede jo madito mapol ma otho pi adwogi, gin aye Protestanti matye adwogi atir. Gi onongo tye calo luwoko pa adwogi ma tye ki yie atir, ka gi waco ni Protestantisimo pe twero bedo ka cet ki Romanisimo; ento myero obed mabor ki kite me Papasi calo ka ceng ki ka otono tye mabor. Jo me gwoko adwogi calo gi pe twero rwate ki “ngat me richo,” keken calo ma Krisito kede apostol me en pe twero rwate. I kare me con, jo ma ber nongo neno ni pe twero bedo ka cet ki Roma; kadok doggi bot kite man me bal onongo kelo peko i jami-gi kede i kwo-gi, ento gi onongo tye ki dwong’ me gwoko bedo mabor gi, kede gi lwenyo ki dwong’ pi adwogi. Adwogi me Bibilia onongo ber botgi loyo jami mapol, ywec, onyo kwo keken. Pe gi twero ayie neno adwogi kicweyo iye i ping me yore pa jogi kede lok me bul ma ruc. Gi cako Lok pa Lubanga i lwete gi, kede gicwalo cal me adwogi i anyim jo, ka gi waco ki dwong’ i cwiny gin ma Lubanga onongo oyweyo botgi kibedo ki yeny ma pire tek i Bibilia. Gi otho i kit otho ma peko loyo ducu pi yie gi matir bot Lubanga; ento ki remo gi gi omiyo wa twero kede yore me yot, ma kombedi jo mapol ma gikwanyo ni gin Protestanti tye ka weko iye i yot ne bot twero me marac. Ento, wa myero wa weko yore man ma kicweyo kwede remo gi? Wa myero wa obito Lubanga pa polo, ka, inge ka otyeko wiyowa woko ki yok me Roma, wa dok coki ketwa i twon bot twero man ma tye ka cobo i Kristo? Wa myero wa nyuto ni wa ocako pe ber ka wa coyo piny i twero pa wa me diini, twero pa wa me lamo Lubanga calo lok me cwinya wa keken?

> “The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

> Dwon pa Luther, ma oyubu i got ki pur, ma ocoyo Europe calo ka piny ojungo, okwayo woko lwak pa apostol maleng me Yesu; ada ma gi nyutu pe onongo romo gengo ki lapedo me mac, ki rwenyo, ki ot pa kacen, ki tho; ka ci pud, dwon pa lwak maleng me jo ma gi tho pi yie tye ka nyuto wa ni twero pa Loma obedo dwogo-woko ma kiwaro i ceng me agiki, kit ma pe ngene pa tim marac ma Paulo oneno ocako tic kadi i ceng pa iye. Woro me Katolika pa Loma tye ka medo twero cokki maber. Twero pa Papa tye ka medo, ki jo ma gikwanyo winye ki winyo ada ma kare tye ka winyo lok pa bwoc pa en. Kapel pa Papa, kolegi pa Papa, ot pa nuna, ki monastali tye ka medo, ki piny pa Protestant calo tye i nino. Jo Protestant tye ka kayo woko alama me ngwec ma onongo ginyutu kwede ki piny, ci gitye ka dwogo macokcoki i bot twero pa Loma. Gi okwanyo winye ki winyo ada ma kare; pe gi mito kobo mere ma Lubanga opoto i yoregi, ci tye ka donyo i ocel. Gidwalo lok ni obi bedo dwogo pa yweyo marac ma gi timo i ceng mukato, pa jo pa Roma ki jo ma giyubu kwede. Pe gi ngene ni lok pa Lubanga kiwaro pire kene dwogo calo mano, ci pe gi gene ni jo pa Lubanga i ceng me agiki gunongo yweyo, kadi peya, Bibul waco ni, ‘Nyoka madit ocako cwiny maber ki dako, ci owoto me timo lweny ki gi ma odong’ manok i nyithinda iye, ma gigo gwoko cik pa Lubanga, ki gitye ki ruci pa Yesu Kiristo.’

> “Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

> Dini pa Pope obedo dini me kit dano, ki jo dano mapol mito kwena ma weko gi timo richo, kadi bedi weko gi yweyo ki gin ma aa ki richo. Dano myero bed gi kit me dini mo, ki dini man, ma ki yubo ne ki yore pa dano, kadi bedi tye ka waco ni tye ki loyo pa Lubanga, rwomo par pa ringo. Jo ma paro ni gi tek ki ngec, gibalo woko ki giro ki bot apim me kare ma ber, en aye Cik Apar me Lubanga, ki pe gparo ni rwom kwede dwonggi me penyo yore pa Lubanga. Ka kamano, giwoto i yore marac, i yo ma kigengo, gicako bedo pire kene, ki dwong cwinya, ki cal pa Pope, ento pe ki cal pa Yesu Kiristo. Myero bed gi kit me dini ma tito manok tutwal i lamo me cwiny ki yweyo pire kene, ki pien ngec pa dano ma pe maleng pe bimiyo gi kwero Dini pa Pope, ci i kitgi pa dano gicwalo mede bot yore ki kwena pa en. Pe gi mito wot i yore pa Rwot. Giparo ni gi ngec tutwal, pe gi yeny Lubanga ki lamo ki cwiny makwec, ki ngec ma ber i wii pi lok pa en. Pien pe gi mito ngeno yore pa Rwot, paro gi oyabe weng bot binyiko, gi tye atera weng me yaro ki geno bwola. Gicwako ni bwola ma pe rwom tutwal, ma pe rwom keken, kiketo iyegi calo adieri.

> “Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

> Tic madit pa Sataani me bwoc en aye kit pa Papa me Roma; kacel, kityeko nyutu ni ceng pa otum me ngec madit obedo maber bot Katolika pa Roma, bende binyutu ni ceng pa ler me ngec madit bende obedo maber bot teko pa iye; pien wic pa dano gigoyo i maloyo pa pire kene, kadong pe gimaro gwoko Lubanga i ngecgi. Roma owaco ni en pe obedo ki bal, ci Protestanti bende giluwo yo acel. Pe gimaro yeny gin ma adier, ci pe gimedo wot ki ler dok i ler ma maloyo. Gidirore ki paro marac, ci nen calo gicako mito weko giyube ki bwoc, ka bene gibwoco dano mapat.

> “But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

> Ento, ka kit pa kanisa obedo ma kelo cwinya piny, pe tye kic me bedo ki cwinya ma poko; pien Lubanga tye ki jo ma gibigwoko gen gi mot bot ada pa En, ma gibicwalo Baibul—ki Baibul keken—obed cik pa geno gi kwec me yore pa gi, ma gibiyweyo malo kite me yore, kede gibikubo malo bendera ma i iye kicoyo ni, “Cikke pa Lubanga ki geno pa Yesu.” Gibimiyo dwong i Injili ma maleng, kede gibicwalo Baibul obed teng pa geno gi ki kwec me yore pa gi.

> “For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

> Pi kare macalo eni, ka dano tye ka cweyo woko cik pa Rwot pa lweny, lamo pa Dawidi obedo ma rwate: ‘Kare me itim tic, A Rwot; pien gi obalo woko cik pa in.’ Wan tye ka bino i kare ma kwer pa piny weng, macok coki, bi keti iye bot cik pa Lubanga, ki dano pa Lubanga ma girit cikke gibitemo matek tutwal; ento gibiyweyo woko yaro pa cik pa Yehova pien mukene pe gineno ki pe gicako angeyo kit ma en ocungo botgi? Wek dano pa Lubanga ma girit cikke, calo Dawidi, giyar cik pa Lubanga i rwom marom ki kit ma dano gicweyo woko ne ki giketo iye kwer. Signs of the Times, February 19, 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

Ikin iyie aryo mapwod pe latego pa Kanisa Adventi me Nino Abicel ma me Laodikea omiyo Antikristo medali me zahabu, i 1975 kityeko cako kit me cik i kom Kanisa Adventi me Nino Abicel; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR i U.S. District Court pi Northern District of California), ka eni ni Equal Employment Opportunity Commission omako ot me yubu buk pa kanisa ki cik i nying latic nyako aryo—Merikay Silver (lamedo coc me con ma con ocito kare ma kit me cik obino) ki Lorna Tobler—giwaco ni gityeko yaro i kom bedo nyako i cente me tic ki kony me tic. Kanisa ogwoko kit ma gi timo i but mukene kiromo woko pa cik me adini, kede waco lok ikom kit me loro pa gi.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

I waci me kwena ma kiketo ki dwe 6 me Feburwari, 1976 (tyen me barua me gwoko kesi ma kicwalo i kooti), Neal C. Wilson (i cawa meno obedo Purezidenti pa North American Division pa kanisa, kadong anyim obedo Purezidenti pa General Conference ki 1979 dok i 1990) ogamo pi ngen me kit mukato pa kanisa ikom Katolik me Loma. Waci eno ki timo ne i kom dwoko lok me yiko kanisa calo ni tye ki "hierarchy" marwate ki kit me loyo pa Papa. Lok matwal ma rwate aye: "Kata obedo adwogi ni obedo tye ki kare i kwo pa Kanisa me Seventh-day Adventist ma i kare meno dul pa kanisa okawo neno ma atir ma poyo conyo Katolik me Loma, kare, nying 'hierarchy' ki tic kwede i niyo ma pe ber me miyo nying kit me loyo kanisa pa Papa, ento, kit meno me bedo pa Kanisa pe obedo gin mukene mo, ento obedo kaneno keken pa winyo me conyo Papa ma orwenyore piny i bot dul me Protestanti ma gi gwoko yore, i tung' acaki pa cente man ki i agiki pa cente ma ogiko, ma kombedi, i kom Kanisa me Seventh-day Adventist, kiketo ne i pur me kic pa mukato."

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Man nyutu loko woko ki poko porofetik ma mukwongo pa kanisa, ma onongo oyaro lwak pa Papa calo ‘latwal’ onyo ‘Anti‑Kristo’ i Buk me Nyuto. Jo kritik ma i kanisa kede ma i woko pa kanisa opoko ne calo keto piny onyo weko woko kic ma i adiro bot Katolik, me rwate ki ekumenisim ma kombedi onyo yub me cik. Wilson, i 1985, otyeko yaro Pulezidenti pa Divisions mapol me kanisa calo ‘kadinal’, ka owaco ni, “… pe tye ‘kadinal’ mo aa ki piny weng me Far East, ento twero bedo ‘kadinal’ aryo aa ki Afrika.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Sista White owaco ni kanisa ma ogwoko woko ki Lubanga, en aye ma cweco ogweng ma tye i tung pire kede Paapa! Mede ki twon me kare ma adek onongo kinyutu calo ywak pi Tammuz i Ezekiel gin aboro, kede calo mede ki twon me Pergamos. Kare ma acel, ki i 1863 oko i 1888, onongo calo kanisa me Efeso, kanisa ma otyeko weko hera me acakki; kede hera me acakki me Movement me Millerite obedo ngec me porofetik, kede but acakki me ngec me porofetik meno obedo “cawa abiro” ma ne gi weko woko i 1863.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

I kare 1888 nyo i 1919, dul me aryo ma gicwalo pire ki Smyrna ki ot me imar pa Ezekiel, gineno tho pa Roho me Poropheti, pien Lanyero White onwongo kicwilo i 1915. Lok mapol pa dul me angwen mito wek waci obed opong, ento myero gineno maber peko me kwanyo cik ma time mede mede, wek nongo maber kit ma dano ma obalo woko romo 'juko' coc pa Ellen White, onyo kit ma ginyayo nino me acel me cabit calo ma obedo atir. Judas tye ka katico ki 'lunywero mwenge pa Ephraim' ma 'gicako te i dano man' i Jerusalem, ki gin ma gicako te i Jerusalem ki gipuk i ceng', gicwalo pire ki Sanhedrin.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

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

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

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

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

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

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

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

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

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

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

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