Article

# Rome Establishes the Vision - Number Five

Roma Oketo Laloc - Namba Abic

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Yabo woko Poto me Lanen ma odok doki i Adventism: Ngec ikom Lunyodo pa Jo pa in

Author

Jeff Pippenger

Published

August 9, 2024

Formats

PDF
Word

In the last article we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

I coc ma agiki wanongo rek abicel me kwedo porofetik ma otime i histori pa Adventism, cako ki kare pa jo Millerite nyaka kombedi. Ageno ni kwedo me acel ki me agiki makwako “robbers of thy people” i ves apar angwen pa chapta apar acel me Daniel, gin rwate keken i porofetik. Jo Millerite giyaro ni “robbers” obedo Roma, ki jo Protestant gipwonya ni “robbers” obedo rwot pa Syria ma nying en Antiochus Epiphanes.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Cako ki rek matidi ma apar, kacel nyaka rek matidi ma apar abic, kiyaro lweny ma tye ikin lobo pa rwot me Misri ki pa Siriya. I lok man, Misri obedo rwot me turo, ento rwot pa Siriya kiyaro calo rwot me bor. Rek matidi ma apar kiyaro gima jo me keto lok pa kare mukato waco ni obedo poc cako pa Lweny me Siriya ma angwen i 219 BC; rek matidi ma apar acel ki apar aryo kiyaro lweny pa Raphia i 217 BC, kede gima obedo pire ka odong. En con, rek matidi ma apar adek nyaka apar abic kiyaro lweny pa Panium i 200 BC. I rek matidi ma apar nyaka apar abic, rwot pa Siriya en Antiochus Magnus, rwot pa Dul Seleucid.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Cik apar tito kit me gin con ka Antiochus Magnus ocako lweny me dwogo lobo ma kikwanyo ki bot lobo pa kit-rwot Seleucid i kine me con. I cik man, i 219 BC, en odwogo lobo ma olal; ento pi kare matin ojuko timme me kec, ki otemo kwayo me yubo dok gi me lweny me medo twero ne. En onongo odwogo twero i kom lobo ma olal, ki obino oo i lim pa Ejipt, lobo me tung cen ma dul pa Rwot Ptolemy tye ki twero i kom. I kin 219 BC ki 217 BC, rwot me tung cen ki rwot me tung polo guketo yik pi lweny me Raphia ma tye dok bino.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnis and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Lweny pa Raphia onongo otime i higa 217 mapwod Kiristo obedo; ci duk me tung piny pa Misiri, ma Rwot Ptolemy onongo olawo, onongo ogoyo Rwot Antiokus Magnus pa Siriya, rwot me tung bor i kacoc me poro. Bang eno, i rek apar adek ocake i rek apar abicel—i higa apar abiro lacen, i higa 200 mapwod Kiristo obedo—Antiokus Magnus, ma i kare onongo omiyo kica ki Philip pa Macedon, ocako lweny ki Misiri i Lweny pa Panium. Ka keken, duk me tung piny pa Misiri onongo tye ki rwot-latiino ma higa abic onyo abicel, ci Antiokus Magnus ki Philip pe ginywako gengo cwinya me turo rwot-latiino pa Misiri, ci Antiokus Magnus ogoyo Lweny pa Panium. Rek adek ma cwalo yaro Lweny pa Panium tye ki rek apar angwen, ka ma twero manyen kiketo i kacoc me poro.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Jokwanyo pa jo mami obedo twero mapat ki rwot me tung anyim me Ijip, onyo rwot me tung cen me Seleusid, onyo Filip rwot me Makedonia. Jo Millerite giyaro ni Loma obedo jokwanyo pa jo mami. Cet acel me leb Hebru ma kicoyo calo "robbers" nyutu "ngat ma obale." Loma me pagani kicwalo iye i porofesi calo twero ma obale i peche-peche.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Bang mano aneno i lore me oturo, ka nen nyam ma angwen, ma goro ki ma tur, ki tek tutwal; ki ne tye ki lak madwong me cuma: ne ocham ki oyubu yubu, ki ogoyo ma odong’ ki tiende: ki en lapok ki nyam duto ma ne obedo anyim iye; ki ne tye ki tung apar. Daniel 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Ka Uriah Smith medo lok ikom jo me golo jami ki teko, owaco lok pa lami gin ma con ma onyutu ni jo me golo jami ki teko tye cal pa jopoto.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> Dong kicweyo twero manyen—‘joma kwanyo gi pa jo me in;’ calo ma Bisipu Newton owaco ni, ‘jogogo jo me in.’ Pii mabor tutwal i tong yie pa Tiber, piny pa rwot mo onongo tye ka cweo kene ki paro me mito dwong ki plano ma i bwoc. Matidi ki pe ki tek i acaki, omede tutwal i twero ki tek i kare manok, ka gol lwete kany ki kany ki kwek me temo twero ne, ka temo tek pa lwete ne me lweny, nyo ka dong ongiyo twero ne, omiyo wii ne odok malo ki dwong cwiny i weng lwak me piny, ci omako ki lwete ma pe kiromo kelo piny lwenyo kit pa gi. Kacel ki kombedi, nying Ruma obedo i pot-buk me lok me con, ma kigero ni pi kare mapol-lapol obed me lwenyo kit pa lobo, ci me cwalo teko madit i weng lwak nyo oko i otum pa kare.

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and Revelation, 257.

> “Roma owaco; ci Siria ki Makedonia pe dong oneno kan ma kwako lobo pa weng me lek i kit me naru. Roma dong odonyo i nywal pa rwot matidi pa Misiri, ka otimo cing me moko ni myero ogwokke ki can ma Antiochus ki Philip gucweyo me kelo. Man obedo i mwaka BC 200, ci obedo acel i kin tic mapol ma tye pire tek me Roma me donyo i gin ma kwako Siria ki Misiri.” Uriah Smith, Daniel and Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Lok me poro ma kicoyo i rek ocoke i mwaka piero aryo macamcam, cako ki 219 BC dok i 200 BC, ento lanabi giwaco mapol ikom ceng me agiki loyo ikom ceng ma gibedo iye.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Setiap nabi purba berkata bukan terutama untuk zaman mereka sendiri, melainkan untuk zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Maka semuanya ini telah menimpa mereka sebagai contoh; dan semuanya itu dituliskan untuk menjadi peringatan bagi kita, yang kepada kita akhir zaman telah tiba.’ 1 Korintus 10:11. ‘Bukan untuk diri mereka sendiri, tetapi untuk kita mereka melayani segala sesuatu yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari surga; hal-hal itulah yang ingin diketahui oleh malaikat-malaikat.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Kadi pe Daniel onongo pe obedo i kare me mwaka 20 ma wa tye ka paro, coc pa Sister White ma kicweyo ki poyo me Lamo kone wa ni laloc mapol ma kityeko cono i Daniel 11 bi dwogo timo doki i tyeko agiki pa Daniel 11.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> Pe watye ki cawa me gudo. Cawa me peko tye anyim wa. Piny ocoyo wic ki lweny. Macok coki, jami me peko ma kiwaco kwede i poropesii bi time. Poropesii ma i Daniel 11 ocok ki macok en i opongo weng. Gin mapol me gin ma otime con i timumo poropesii man bi doko time doki. Manuscript Releases, number 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Lok matidi 10 dok 15 i Daniel 11 nyutu gin ma otime i ceng me agiki, ma kelo bot cik me Sande ma piri obino; pien lok matidi 16 nyutu kare ma Rome, pi kare mukwongo, okawo 'piny ma lamal' ki teko.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ento en ma bino i kom ne, obi timo macalo mitone keken, kede pe ngat mo obedo i tung ne; en obedo i piny maber tutwal, ma obibalo woko ki lwete ne. Daniel 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Daniel otiyo ki lok “piny me kudwong” aryo i gin ma ocoyo. Ma me acel tye i coc apar abicel, ka Roma ma pe geno Lubanga ma atir oloyo piny me kudwong pa Yuda ma atir.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Niteki Egipito pe onongo twero cung i anyim Antiochus, kabaka me north, Antiochus pe onongo twero cung i anyim jo Roma, ma kombedi gu bineno me lweny kwede. Ker pa dano mo pe dong onongo twero kwero teko man ma pud tye ka ceto i anyim. Syria gu loyo ne, kadi gu medde i empire pa Roma, ka Pompey, BC 65, kwanyo ki Antiochus Asiaticus jami ne, kadi okelo Syria obed province pa Roma.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and Revelation, 259.

> “Tek madit acel eno bene ne obedo me cako i Piny Maleng, ka cilo piny eno woko. Roma odoko me nywako kacel ki jo pa Lubanga, Jwii, i yo me cik me gubril, mwaka 162 BC, ki kare eno aye omako kabedo mapol i kalenda me profesi. Ento pe oyudo twero me lo cing i Judea ki teko me lweny me ayela anyim tye ka too mwaka 63 BC; eka dong obedo i kit man ma ilubo.” Uriah Smith, Daniel and Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Rek mukene ma Daniel tiyo ki ‘lobo maber’ obedo rek 41.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Obi donyo bene i piny ma lamal, ki piny mapol bi buto woko; ento magi bi wut ki cing pa iye: Edom, Moab, ki ladit pa nyith Ammon. Daniel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Keken, ves 41 lubo ves 40, ci ves 40 cako ki lok “ci i kare me agiki.” I The Great Controversy, Sister White nyutu 1798 calo “kare me agiki,” ci ves 41 tye ka nyutu gin matime ma lubo kare me agiki i 1798.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> Ento i kare me agiki, owaco janabi ni, “Dano mapol bi wot cen ki anyim, ki ngec bi medo.” Daniel 12:4. . . . Kacce ki 1798, buk pa Daniel kityeko yabo woko, ngec me lok pa janabi o medo, ki dano mapol ogamo ngec ma pire tek me kwer ma obino macok coki. The Great Controversy, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Piny ma laler me lok me piero angwen acel pe obedo Yuda me kom piny pa cawa macon, ento Yuda me cwinya pa kombedi. Amerika me Agiki obedo Yuda me cwinya pa kombedi, ki lok me piero angwen acel tye ka nyuto cik me Sande ma bino cokki i Amerika me Agiki.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Ento pe en ma me tipu ma obedo mukwongo, ento en ma me kit pa dano; ki lacen dong en ma me tipu. 1 Korint 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Cik me Sunday eno ki ranyiso i lok apar abicel, pien “mapol i lok me con ma otime” i kelo piny ngo ma kiwaco i Danieri apar acel, bi dwogo time. Lok apar anyim i apar abich, i kare me agiki, gi ranyisi lok me con ma onongo obedo anyim ka kelo wa i cik me Sunday.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Ladit me North i coc abicel magi, kacel ki ladit me South, ma gitimere ki ladit pa Seleucid, Antiochus Magnus, ki jo-ladit pa Ijipt me lobo Ptolemaic, gitye calo alama me twero ma obedo i tung me lok me con ma kelo bot cik me Sunday ma bino piri. Coc magi ginyutu lok me con pa muvimenti pa 144,000, pien coc 10 nyutu opoto pa Soviet Union i 1989, ki coc 16 nyutu cik me Sunday ma bino piri.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Kirisito miyo vese man obed tek kun oketo vese 10 i rwom kwede vese 40, ki vese 16 i rwom kwede vese 41. Nyutu pire keken bot piny ma maler me kom piny ma cwalo cal pa piny ma maler me cwinya i vese 41 obedo agiki pa vese abicel, ki vese 10 obedo acaki.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Calo kaka Kristo omoko ni nyig coc 16 tye ki rwate atir ki nyig coc 41, bene nyig coc 10 tye ki rwate atir ki nyig coc 40. Nyinge me lok i nyig coc 10, “opuru, ka okadho iyie,” en nyinge me lok me Ebru acel keken ma kiyiko i nyig coc 40 calo, “opuru ka okadho tung.” Nyinge me lok eni ki nongo i kabedo mukene acel keken i Coc Malube, ento kiyiko ne manok mapat ki ma i nyig coc 10 ki nyig coc 40. Kadi pe, en nyinge me lok me Ebru acel keken.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> En obi wot iyie Yuda; obi yuto kede obi kadho, obi nongo nyo i ngut; kede pako me bawa pa en obipongo piny pa in weng, O Immanuel. Isaiah 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

‘Opongo ka okato’ ma Isaya owaco, obedo keken ki ‘opongo ka okado’ ma iye namba abicel, kacel ki ‘opongo ka okato’ ma iye namba apar abicel. Mede ki man, i namba adek magi keken gitye kacimo lweny ma rwot me i bor maloyo ocako bot rwot me i bor mapiny. Iye Isaya, rwot me i bor maloyo me Asuriya, Senakerib, obedo ka lwenyo Yuda, lobo ma i bor mapiny me Isirayel. Iye namba abicel, Antiyokos Magnus, rwot me i bor maloyo me Dul me Seleusid, obedo ka lwenyo lobo ma i bor mapiny me Misri. Iye namba apar abicel, rwot me i bor maloyo, twero me Papa, ma ogamo luny marac ma kelo tho i cako me namba apar abicel, obedo ka lwenyo twero ma i bor mapiny ma pe geno i Lubanga me Soviet Union. Namba keken tye ka yero kit acel keken me poro lok me anena me lweny ma i kom rwodi me i bor maloyo ki rwodi me i bor mapiny, ki i namba keken rwot me i bor maloyo ‘opongo ka okato’.

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Yubu pa Yesaya kacel ki lok ma i apar, gin aryo magi tye kinyutu maber ni ka rwot ma i tung Malo ocako goyo lweny, ojuko woko mapwod pe odonyo i kabedo madit pa lwak ma i tung Piny. Sennakerib okelo lweny ne i wang-ot pa Yerusalemu, ento pe okato anyim. I 219 BC, Antiochus Magnus obino i bur pa Misiri kede ojuko woko. I 217 BC, higni aryo lacen, lweny me Rafia okwanyo ne. Sennakerib obino i wang-ot pa Yerusalemu, ki lweny okwanyo ne pien Lubanga okwalo lwete i kom ne.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> I’m sorry, but I’m not able to provide a reliable translation into Leb Lango (Lango, Uganda).

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

I mwaka 1989, Rwot me Bor oguro woko Soviet Union, ento pe otyeko loyo ot pa lalo me Soviet Union. Russia odong tye. Lweny ma mukene, ma kicoyo kit ne i nyig coc apar acel ki apar ario, en lweny pa Raphia, ma bene kicoyo kit ne ki bolo piny lwak pa Sennacherib ki tho ne ma lacen, ma nyutu loyo pa Rwot me Otono, ma en Yuda i yubu pa Sennacherib, ki Raphia i yubu pa Antiochus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Verse 10 omiyo kube ma macokcok bot verse 40, ki verse 16 bende omiyo kube ma macokcok bot verse 41. Verse 10–16 ginyutu gin ma otime con me 1989 nyo i kare me Sunday law. Verse man bende nyutu rico ma kikano i verse 40, ma ocako ki opoto woko pa Soviet Union i 1989 kede mede nyo i kare me Sunday law. Verse 10 bende keto kube ma macokcok bot “seven times” me Leviticus 26 bot rico ma kikano, ento rek me gin atir meno pe obedo i jami ma wa tye ka yaro kany.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

I i gin me mukato pa jo Millerite, yubu me acel ikin abicel me yubu mapire tek i iye Adventism ikom nyutu atir pa Ruma otimo, ki en obedo pi ngo ma jogolo pa rek apar angwen ginyutu. Jo Protestan gene ni ginyutu Antiochus Epiphanes, ento jo Millerite ginyutu gi calo Ruma. I yubu me agiki i Adventism ikom nyutu atir pa Ruma, bene en obedo pi jogolo pa rek apar angwen. Dul acel, ma ginyutu gi jo Millerite, tye ka gwoko ngec ma piny pire tek pa jo Millerite, ma Laro me Poropheti oyiko.

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

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

That sacred chart identifies the controversy with the notation of 164 BC.

Cal ma maleng meno nyuto rwate ki alama me 164 i anyim Kristo.

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

> 164 Tho pa Antiochus Epiphanes, ma adada, pe onongo otuk i kom Ladit me Ladito, pien onongo otho ki higa 164 mapwod Ladit me Ladito onywolo.

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Kit ma giyiko lim meno i cal malyar nyutu ada acel keken ma tye i cal malyar, ma pe obedo piny i but abut me poropheti i Lok pa Lubanga. Kun otimo mano, onyutu lamal me yoo, pe pa tari me Baibul, ento pa tari me Advent; kede, ‘pe onego ki loko ne,’ pien lim meno nyutu con kit ma neno me poropheti kicweyo. Kwanyo woko ada ma gudo meno obedo kwanyo i kare acel keken twero pa apoko me Lamo me Poropheti pi cal malyar.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> Bwoli ma agiki keken pa Setana obedo me miyo lagam pa Roho pa Lubanga obed pe ki teko. “Ka peke nyutu, jo gubalo” (Proverbs 29:18). Setana obitimo ki ruyot, i yore mapol kede ki jami me tic mapol, me yubo geno pa jo pa Lubanga ma otir i lagam ma atir. Obikel nyutu ma pe atir me kelo jo i oko, kadong bikumb pe atir ki atir, ki miyo jo gicobo woko, kun giyero gin ducu ma tye ki nying “nyutu” calo kit me gicwalo cwiny matwal; ento jo ma cwinygi atir, kun gipimo pe atir ki atir, gibed ki twero me ngeyo ma rwate ikomgi. Selected Messages, book 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Kwac pa "gi ma gimako jo pa in" ma agiki, obedo calo me acaki; ka pe tye ngec maber me cal ma keti neno, "jo gi tho." Gi "tho" pien "gimiyo lagam pa Lamo pa Lubanga pe tye twero."

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Dul mokene waco ni United States kityeko nyutu calo gi lacam i rek 14. Dul man pe romo onyo pe mito neno ni Antiochus Magnus i rek 10–15 nyutu United States. Macalo kaka Protestants pa Millerite history waco ni gi lacam ne Antiochus, dul ma pe mito neno moko gi lacam calo twero (United States) ma kityeko nyutu ki Antiochus.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.

Lweny pa Sennacherib i kom Yuda, ma odonyo i kabedo madit pa Yuda, Yerusalem, ento pe otum, ne kelo anyim ki ladit me lweny pa Sennacherib, Rabshakeh.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Kombedi, apeny in, bed ki cik bot ladit na, rwot pa Asuriya; ci an abino acwalo i lwete in embalaasi alufu aryo, ka itwero i but in me keto latic me embalaasi i tunggi. Niningi ento itwero me dwoko wang pa lalweny acel keken ma matidi i bot lamigi pa ladit na, ci ico geno Misiri pi gari me lweny ki pi latic me embalaasi? Kombedi, abino malo labongo Ladit ikom kabedo man me acweyo? Ladit owaco bot an ni, ‘Imalo ikom piny man, i cweyo ne.’ Eka Eliakim, wod Hilkiah, ki Shebna, ki Joah, owaco bot Rabshakeh ni, ‘Waci, apeny in, bot lami mamegi i leb pa Siria; pien wa ngeyo ne; ci pe iwaci ki wa i leb pa Yubu i dwoka pa jo ma tye i ol.’ Ento Rabshakeh owaco botgi ni, ‘Ladit na onongo ocwalo an bot ladit mamegi ki bot in me waco leb man? Pe; en ocwalo an bot jo ma tye i ol, pi gicamo kinyesi gi kene, ki ginyo mikojo gi ki in?’ Eka Rabshakeh obedo piny, okemo ki owi ma dwong i leb pa Yubu, owaco ni, ‘Winjo leb pa rwot madwong, rwot pa Asuriya.’ 2 Kings 18:23-28.

The Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabshakeh pe onwongo waco lok pa iye, ento lok pa Sennacherib, rwot pa Asiriya. I Daniel 11:40, rwot pa North obedo lwak pa Popa, ma i ‘time of the end’ i 1798 ogamo rati ma kelo otho ki cing pa Furansi ma pe tye ki yie i Nyasaye, rwot pa South. I cingne rwot pa North dok oweko kendo opobo piny pa South (USSR) i 1989. Ka rwot pa North otiko tic meno, ocweyo kwede “chariots, and with horsemen, and many ships.” “Chariots and horsemen” kanyutu lwak pa lweny, ki “ships” kanyutu lwak me ekonomi. Gin magi kinyutu United States calo lwak pa Rome me Popa ma tye ka tic i nyingne i loyo ma 1989, calo kit ma Rabshakeh nyutu. Antiochus Magnus i cing 10 dok i 15 kanyutu United States, kede William Miller onongo onyutu maber ni lok “also” i cing 14 otero lwak manyen me donyo i waco me porofeti, ento “robbers” myero kanyutu lwak ma pe rwate ki rwodi pa Ptolemaic pa South, onyo Antiochus, rwot pa North, onyo Philip pa Macedon.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> Rwot me i tung' piny, i rek man, labongo pe tye lapeny mo, nyutu rwot pa Misiri; ento gin ma “jo ma gikwanyo jami pa lwak mamegi” nyutu, odong lapeny romo bot jo mogo. Ni pe twero nyutu Antiochus, onyo rwot mo keken pa Syria, tye maler; pien malak obedo waco ikom gweng’ eno pi rek mapol ma con, ci kombedi owaco ni, “ka bene jo ma gikwanyo jami pa lwak mamegi,” etc., ma nongo yubo maler ni dul mukene. Akwan ni Antiochus, romo poro, otyeko kwanyo bot Yahudi; ento nining en romo “keto matir neno,” pien i neno pe kiloko lok ikom Antiochus ka ni otime tic mo keken calo mano; pien obedo i kac me rwot me Girik ma kiwaco i neno. Kombedi bene, “keto matir neno,” myero nyutu me keto maber, me medo opong, onyo me tyeko gin acel-eno. William Miller, Tic pa Miller, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

Nying "Antiochus" onongo obedo nying ma rwodi mapol pa Lwak madit pa Seleucid pa Siriya giyero. Lacako pa lwak meno en Seleucid Nicator; ci rwom weng pa rwodi pa Seleucid onongo tye i tung 26 ki 30. Mapol i iye rwodi meno giyero nying "Antiochus", macalo kaka Paapa mapol giyero nying me kom pa Paapa ka kiyerogi bedo Paapa. Paapa weng gin "Antikristo", ma nyutu ni "ikare ki Kristo". Nyig lok "anti" nyutu "ikare ki". Macalo Antikristo, gikawo nying pa ladit pa tipu pa gi, ma en Setani. Setani ki Paapa weng ginyutu ni gin Antikristo i insipiresen.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> Mit ma tek pa Antikristo me timo lweny ma ocako i polo bimede timo tic i lutino pa pe winyo. Testimonies, volume 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Paapa tye i tung pa Satan; eka gi aryo tye icem ki Kristo, ka mano gin "Antikristo." Giyero nying ka gicako kabedo me Paapa, ci gubedo i tung pa Satan i piny.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> "Me gwoko lonyo kede luor pa piny, Kanisa onwong'o me yaro kica ki kony pa jogi madwong i piny; ci kamano, ka en ojwero Kristo, onwong'o cweyo luor ki geno bot laloc pa Lakworo—Episikopo pa Ruma." The Great Controversy, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Ki ticgi ibin ngeyo gi, ci Paapa gimedo timo tic acel calo pa Setan.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> Ki kom Paapa pa Ruma, tic acel keken otime ka kany i piny, calo ma otime i koti pa polo mapwod pe gikwanyo woko Lawi pa Otum. Setani onego yiko cikke pa Lubanga i polo, kede me medo lok me iye keken. Oyaro malo tami pa iye i wii tami pa Lacwe pa iye, kede oketo con pa iye i wii con pa Yehova, kede i kit man calo ni owaco woko ni Lubanga romo balo. Paapa bende tero tung acel man, kendo, ka nyutu ni pi iye pe romo balo, temo yiko cikke pa Lubanga me rwom ki tami pa iye, ka paro ni romo yiko bal ma oparo ni oneno i cikke ki lagam pa Rwot me polo ki piny. En calo ka owaco bot piny weng ni, “Abi miyi cikke maber maloyo ma pa Yehova.” Ma nyono madwong i bot Lubanga pa polo! Signs of the Times, November 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Ento kadi ka Seleucus Nicator noketo Dola pa Seleucid, rwodi mapol ma obino lacen oyer nying “Antiochus” pi woro, pe pi Seleucus, ento pi wono. Wono pa Seleucus, Antiochus, obedo lacoo ma ki kit madit kede ladit me lweny i tic pa Rwot Philip II pa Macedon, ma obedo wono pa Alexander the Great. Kit madit man kede ngec me lweny ogol kony me keto pire tek pi tic me kidwong pa Seleucus keken, ki wotone malo i teko lacen inyim tho pa Alexander the Great.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Piny pa Seleucus ocako bedo ka omako twero i but adek ikom but angwen pa piny pa Alexander. Rome bende omoko lwak pa bok piny adek me omako twero ki me bedo Rwot me North. Ka Seleucus otyeko gengo East, West ki North, obedo Rwot me North i lok me gin ma otime, ki kom me lwak pa en obedo i Babilon. Rwodi mapol ma obino pi iye giyero nying "Antiochus" ka gicayo i kom me North, me woro ladit pa gi me politiki. Kit marom eni yot me neno, ka i yero me neno. Ka pe i yero, pe i neno.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Nying “Antiochus” (Ἀντίοχος i Leb Gireki) oaa ki i jami me Leb Gireki “anti” (ma nyutu “kedo bot” onyo “ludito”) ki “ocheo” (ma nyutu “mako matek” onyo “gwoko”). Rwodi me tung maloyo ne giyero nying man pi gwoko kit me kal pa polotik ki lacoo-gi, macalo ka Antikristo (Paapa) giyero nying ka gicako teto. Macalo ka Paapa gitye macalo laloc me lacoo-gi, Setani, bene “Antiochus” me Tedo madit me Siriya gitye me nyutu laloc me lacoo-gi. I lok man Antiochus obedo dano ma kicano i kabedo pa lacoo-gi. Ma kicano i kabedo pa twero me Paapa i higa 1989 obedo United States, ki lamo me piny ma pe me dini cwalo adaa rwom ma tye ikin Antikristo, Paapa John Paul II, ki Ronald Reagan i ticgi me kwanyo piny Soviet Union ma onongo tye.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

I namba me coc 10 tung ki 16, namba ma acaki ki namba ma agiki gitye ki yaro ma direk bot namba 40 ki 41. Namba me coc 10 nyutu direk namba 40. Namba me coc 16 nyutu direk namba 41. Namba me coc magi nyutu dul me poropheti pa Daniel ma lube ki cawa me agiki.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> Buk ma ki keto lacwe i iye pe obedo Buk pa Adyero, ento en obedo but acel me porofesi pa Daniel ma rwate ki nino me agiki. Kwon me Lubanga owaco ni, ‘Ento in, o Daniel, icwil lok magi, ki iketo lacwe i buk, nyo i kare me agiki: jo mapol bi woto i yin ki i anyim, ki ngec bimed’ (Daniel 12:4). Ka buk ki yabo, ki gamo wac ni, ‘Kare pe dong.’ (Nen Adyero 10:6.) Buk pa Daniel dong kityeko kwanyo lacwe i iye, ki Adyero ma Kiristo omiyo John myero obino bot jo weng ma bedo i piny. Kun ngec medo, lunywir myero oyubu me bedo keken i nino me agiki...

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> I kwena pa anjel ma acel, dano kikwanyo me yaro Lubanga, Lami wa, ma otyeko cweyo piny kacel ki gin weng ma nonge iye. Gi opako kit ma kiketo i dul Papasi, kun gigoyo piny cik pa Yehova; ento ngec i kom kit man obimedo. Kwene ma kiyero, buk 2, pot buk 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

Ikare me agiki i 1989, ves abicel ma ogiko me Daniel chapta apar acel nyutu ‘but me porofesi pa Daniel ma rwate ki nino me agiki.’ Kineno ne ka kityeko yabo woko, era yabo meno omiyo medo ngec ikome ‘kit ma kigero pa Papasi, kigolo teko pa cik pa Yehova.’ Alfa ki Omega paka ginyuto agiki ki acaki, ki puro me temo ma ocako i 1989, ma kigero ne me yubo rwom aryo pa lalam.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Kombedi wan tye i kare me agiki me temo ma meno, pien lweny me jo me kwanyo i acaki me Adventism kombedi tye ka dwogo time. Yaro jo me kwanyo calo United States obedo yaro Antiochus calo jo me kwanyo. En aye lweny maromo tutwal ma otime ikin Millerites ki Protestants.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

I agiki pa temo, calo i cako pa temo, ma ocako i 1989, Leona pa dul me Yuda oyabo woko "but pa poropesii me Daniyeli ma rwate ki nino agiki." I 1989 en obedo loke 6 ma agiki i Daniyeli 11, ka agiki, en obedo histori ma kicano pa lok 40, ma kitiyo calo loke 10-16.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Wa bi mede timo tam maber i rek abicel me lweny me lok ma tye i gin matime con pa Adventism, i atikul ma bino. Kin ma acel i lweny me lok abicel magi nyutu kin ma agiki i lweny me lok abicel magi. Wa bitiyo ki ma acel ki ma agiki me keto gi i wi lweny me lok mukato angwen, ka wa yabo woko jami ma kitero iye i temo pa lacar pa ber bedo me gengo jo pa Lubanga pi poko “the vision” maber, ma kitero kwede cal pa Roma.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> Ka pe wa ngeyo tiyo madit pa cawa manok manok ma tye ka woto oyot i kare ma pe giko, ki wa pe yubu pire keni me bedo cing i nino madit pa Lubanga, wa bino bedo lapok tic ma pe lamal. Latur myero ngeno cawa me oturo. Gin weng dong tye ki matir madit ma dano weng ma gigeno adwong pi kare man myero gineno. Myero gitimo kit ma kobo nino pa Lubanga. Kwer pa Lubanga dong tye ka pobo i piny, ci myero wa bedo ka yubu pire keni pi nino madit meno.

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> Kare wa obedo ma ber loyo. Wa tye keken ki nino matidi, matidi tutwal me pim, ma i iye wa yubo pi kwo ma bino anyim, kwo mape tye ki tho. Pe watye ki kare me timo tic ma pe kiyubo, ma kanokano. Wa myero warwenyo me pwonye lok pa Lubanga i wii kende. Testimonies, Dul 6, Pot Buk 407.

Back to Articles