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# The Book of Daniel - Number Eighty-Two

Buk pa Daniel - Namba 82

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Yweyo nyig pa lanen: Ngeyo gin ma otime i Buk pa Daniyeli 11 ki rwom pa ‘The Daily’ i Adventism

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Ka wa dong ocayo riko ki 1863 oko i kare me agiki i 1989, i kit me gonyo angwen me Ezekieli kacapo 8, ma tito kare angwen me Adventizim, waa wot woko cwal cwinya i medo pa ngec ma ki yweyo woko ki goro i 1989. Medo pa ngec en ne obedo pi nyig coc 6 ma ogiko me Daniel kacapo 11. I 1989, dul me wan ma tin-tin me kwano i Sabiti onongo wa onongo nongo yore me dwoko me poropesi pa Baibul, ma Future for America pol pol gicwalo kene, kede ma gicweyo cing acel ki acel me gin matime i yore me dwoko weng; ma keken weko lakwan me poropesi timo keto tic me yore pa koth me agiki me "line upon line".

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

I higa manok (1992), an aco coc ma ocwako lok abicel ma i agiki i gonyo apar acel me Daniel. Coc en aco pi doro cwinya pa an keken, pien pe onongo an tye ki twero onyo mito me yabo i lwak piny tic me ngec en. I 1994, coc en otyeko donyo i bot minisiteri me Adventist ma rwate kene, kede i 1995, nyig coc apar acel ma ocwako lok abicel ma i agiki i gonyo apar acel me Daniel, otyeko oyabi i magazini me dwe acel ma minisiteri en ocwalo. I coc me Tipu me Poropheti tye keken lwongo manok mapat malube ki Daniel gonyo apar acel, kede ma madit loyo weng obedo lok me yubu ma i tung pi ber bedo pa yore me keto ma an atero ikom lok magi.

> “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. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> Pe wa tye ki kare me rwenyo. Kare me peko tye i anyim wa. Piny oceng ki tipu me lweny. Pe ki kare mapol, gine me peko ma kiwaco kwede i poropheti bi time. Poropheti i Daniel, i poth 11, dong macok coki okal i poko ne weng. Mapol i lok me con ma otime i poko me poropheti man bi time doki. I rwom 30 kiwaco pi teko mo ma 'bi bedo matek i cwiny,' [Daniel 11:30-36 quoted.]

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> "Jami ma rom ki jami ma kitito i lok magi, bi time." Manuscript Releases, namba 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Sister White tye atir ni 1798 obedo "kare me agiki."

> “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.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Daniel 11:40 cako ki, ‘Ki i kare me agiki.’

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> I cawa me agiki rwot me tung cen obi tuko iye; rwot me tung bor obino i kom iye calo kec ma obur, kede gari me lweny, kede lakit me embalaasi, kede boti mapol; obidonyo i piny mapol, obigoro kede okato. Daniel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Tye piny keken, kadi bene labongo ayeo ma diret ki Tipu pa Porofesi, ni rec 40 nyutu cako me karatac me gik ma time ma ocako i 1798. Gik meno gumiyo kare me temo pa dano obedo kagik, pien rec acel me chapta 12 me Daniel waco ni, "I cawa meno Mikael obicungo," ki Dera White tye piny ni ka Mikael ocungo, kare me temo pa dano ogik.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> I kare meno Mikael bityer, Lati madit ma tye pi nyithin jo pa in; ci bi bedo kare me bal pire tek, ma pe otime con ki cawa ma lwak obedo, nyo i kare meno; ci i kare meno jo pa in biyweyo, dano weng ma bi nongo ocoye i buk. Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> Ka ngec pa malaika ma adek otyeko, kica pe dong tye ka kwayo pi jo ma bedo i piny ma tye i bal. Jo pa Lubanga gityeko ticgi. Gi ogamo 'pi me agiki,' 'cweyo cwiny ma oa ki i but Rwot,' kede gimatur pi kare me temo ma tye anyimgi. Malaika tye ka donyo ki dwogo piny piny i polo. Malaika acel ma odwogo ki i piny ooyo ni tic pa en otyeko; temo me agiki kityeko kelo i wi lobo, kede dano weng ma gityeko yaro ni giber rwate bot cikke pa Lubanga gi ogamo 'kim pa Lubanga ma tye ngima.' Eno, Yesu ocweyo woko tic me kwayo kica i gang maler ma i polo. Ogolo malo lwete iye, kede dwog madit owaco ni, 'Otyeko;' kede lwak pa malaika weng gikwanyo woko korona pa wi gi ka ooyo ngec matir ni: 'Ngat marac, we obed dong marac: kede ngat macoo, we obed dong macoo: kede ngat maber, we obed dong maber: kede ngat maleng, we obed dong maleng.' Revelation 22:11. Kom me ngat keken dong kityeko ciko pi kwo onyo tho. The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Lok me 40 pa Daniel 11 cako i mwaka 1798; kacel i lok me 45, ka Rwot me tung i bor (Paapasi) obino i agiki, pe tye ngat mo me bi konyo, dong kare me tem pa dano ogiki; pien lok ma lubo woko owaco ni, “I cawa man,” kinyutu ni “cawa” ma kimiyo calo i lok ma con en aye lok me 45 pa Daniel 11. Rwot me tung i bor (Paapasi) obino i agiki i giko me tem pa dano.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

En aye ni, rek me ves abicel me agiki i Daniel chapta apar acel nyutu yore me gintic ma ocako i 1798 ki ogiko i giko me temo pa dano. I cawa ma Sista White tye ngima, 1798 obedo nining i rek pa en ma okato woko. Ka onongo owaco ni, “boc i Daniel chapta apar acel dong ocopo giko ne opong weng,” en romo pire keken waco ikom rek ma time i mede 1798, ki mapwod pe Maikael owoto. En ci owaco maler ni, “rek mapol ma otime i giko pa boc man obidwogo doki,” kun miyo cik bot layeny me boc ni rek me agiki pa Daniel chapta apar acel, ma “dong ocopo giko ne opong weng,” otimo calo i pat mukene me rek ma kiweyo i Daniel chapta apar acel.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Ka otyeko miyo dwong lageng ma poyo tutwal me lok pa lanabi, dong ocako kwano rek 30 tung 36, ka owaco ni, “Gin ma rwatte ki gin ma kicoyo i lok magi, bitime.” Roho Maleng omiyo lageng bot jo me kwano lok pa lanabi ma gubedo gimito me nyutu tim ma agiki pa Daniel 11. Lageng en ni, lok me gin ma otimore con i rek 6 ma agiki pa Daniel 11 obedo rwatte kwede lok me gin ma kicoyo i rek 30 tung 36. Tye lere mapol tutwal ma ki nongo ki nyutu man, ento gin ma myero poyo wii kany en ni i rek 31 pa Daniel 11, “the daily,” kikwayo woko.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Me nongo ngec maber ikom lok pa gin matime ma nyutu rwom pa gin ma otime ma kelo i giko me kare me atemo pa dano, lami me unabi myero obed ki par maber ikom “the daily”. Ka veso 31 tye kinyutu kwanyo woko pa tic me lamo pa Kristo i Ka Maler, onyo ka tye kinyutu kwanyo woko pa lamo pa cal, ento obedo tek tutwal ni myero ineng maber, ka imito nongo ngec maber ikom lok pa gin matime ma rwate rwate ma Sister White owaco kwede kun ocoyo ni, “Gin matime ma rwate ki gin ma kilaro i lok man bi time.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Adong atir ni, Adventism pa Laodikea pe onongo ongiyo opong pa lok 40 pa Daniel 11 ma nyutu pobo woko pa Soviet Union i 1989; ento lok en pire kene nyutu gin acel-gi. Pi joo ma mito ngiyo atir medo ngec me poropheti ma obino ki opong pa lok 40 i 1989, kun, ngec ma atir pi “the daily” obedo adwogi ma kombedi. I acaki me senchuri 20, ngec ma atir obedo ma pire tek, pien en obedo but ma tek atata i adwogi me rut ma Rwot otyeko tic kwede William Miller me keto gi.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Ento i acaki me cawa me 20, i ceng 10 ki 5 me acaki, tamo ma jo Protestanti ma me Saitani, ma giyaro ni "the daily," nyuto tic pa Kristo i ot maleng pa Lubanga, obedo kit ma ne jo manok keken gi yee kwede; kede pe obedo rwate me weko poko wic ocake tutwal pi adwogi ni "the daily," obedo cal me upagani. Man aye pingo iwinyo bot jo me yubu ngec pa gin matime me Laodicea, ni lok me "the daily," "pe myero kiyubu ne lapeny me tem," onyo "ni lok me 'the daily' pe myero kitwakone." Gin ma jo me yubu ngec kare ducu gicwalo woko ka gitego jo ma pe gipwonye i lok man keken, en aye lim ma Lamo Maler kare ducu oketo i kom lok man. Lok ma i anyim gitero bot Elder Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Ladit Haskell obedo tye ka cwalo rwom me gengo ngec ma atir ikom “the daily,” i tung kwedo pa Prescott ki Daniells, i dekedi mukwongo ki me aryo me Twentieth Century. Poo i cwiny maber; pien Dera White pe kare mo nyuto ni ngec pa Haskell ikom “the daily” obedo marac; en keken omiyo ne cik ni pe owe luwak obed mede; pien Rwot pe onwongo mito miyo kabedo ma mede pi lajoo me lok atir (Prescott ki Daniells) me mede ka turo anyim lok me yubu pa gi ma pe atir. I lok ma eni, Haskell kityeko kwerone pi “the chart,” ki “the chart” ma kiwaco kono obedo “chart me 1843.” Haskell odoko odoco “chart me 1843” pi lami-neno i lweny me lok meno. Ento pe odoko keken odoco; omedo i piny me “the chart” lok pa Dera White, ka en waco ni, “the 1843 chart kimiyo ter ki lwete pa Rwot, ki myero pe ki loko ne.” Ka i kwano lok meno, i mini kare ma en waco, “at this time.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> 'Ki miya cing me waco botu ni, Pe i yubu lapeny mo keken i kare man i Review ma romo gumiyo paro pa dano obuk. . . . Kombedi wa pe tye ki kare me donyo i woko wic ma pe mite, ento wa myero watam matek mit pa yeny Rwot pi dwoko cwiny ki kwo ma adier. Myero obed tic ma giketo pire tek me nongo kwero pa cwinya ki wic.'

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> Gimiyo an ciko pi myero wa gwoko bedo ki cwiny acel. Man en gin ma tek bot wa i cawa man. Macalo dano acel acel, myero wa timo ki gwoko matek maloyo.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> Acwalo coc bot Elder Prescott, me miyo ngec ne ni myero obedi ki gwok maber tutwal, pe oket i Review gin lok ma nen calo nyutu bal i timowa me con. Amwaco ne ni lok man ma oparo ni bal otime iye, pe obedo lapeny matut; kede ni, ka ki miyo iye dwong kombedi, gi ma gicayo wa bi timo tic kwede ne, ka giyiko gin matidi miyo obedo madwong calo got.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> I bot in bende awaco ni lok man [NGIYO PA "DAILY" I DANIEL 8.] pe myero gicako yaro iye kombedi. Pe, owadana, aparo ni i kare me keca i tem wa man, cal man ma in okwayo ni gicopi dok, pe myero gicwal. In otimo bal i kit man. Satan tye ka timo tic ki tek me cako kube ma bi balo wic. Tye jo ma gubedo gi cwinya maber ka gineno lami wa tye i gonyo i kom lok man, ci gubedo giyaro matek iye.

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> Kimiyo an kony ni i kom gin ma romo waco i tung aryo pa lapeny man, muko i cawa man obedo waci ma loyo. Setani tye ka neno pi cawa me keto anywar i bot latic pa Lubanga ma mede anyim pa wa. Obedo bal me cwalo cal man nyaka i kare ma in weng onongo bino rwate ki donyo i kuc i kom gin man. Pe obedo timo ki ngec maber i kelo i tung anyim gin ma myero kelo cakam wac ki me kelo woko paro mapol, pien jami weng bibicweyo wiye, ki bibiketo ne me nyutu gin mo ma bibiromo bedo keken me kelo bal i bot tic wa. Wa tye ki tic weng ma wa romo me dwogo lok marac pa jo ma gityeko yaro ni gi mito nywako adwogi marac. Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

I coc ma okato anyim, wan wanyutu ni Ellen White owaco ni jo ma oyabo lok pa cawa me rwom gitye ki neno kakare i kom "the daily"; kede ni neno pa Prescott ki Daniells, ma waco ni "the daily" tito tic pa Krisito i kabedo maler, obino ki bot Satan. Ogoyo kwer i Haskell pi weko lweny me lok mede, ento pe pi dyere ma otye kwede i adwogi pa gin ma "the daily" tito. I kare meno jo mapol tutwal pud gigeno ngec pa jo me acaki i kom "the daily"; kede, ma ber tutwal, rek i Daniel apar acel, ma onongo myero yweyo woko ki mung i "cawa me agiki" i 1989, pud onongo tye anyim ki cente me mwaka mapol. I kare meno (1989), dwong pa neno kakare i kom "the daily" onongo bedo mamite. Jo me loko lok pol kare giyweko woko cik me kare ma Ellen White oturo pi kare meno keken, pe gicwalo ne i lok me fables gi. Poyo cik me kare i lok ma bino anyim.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> An tye ki lok me waco bot Luremwa Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, kacel ki weng ma gutiyo piny tutwal i weko paro megi pi tito pa ‘the daily’ me Daniel 8. Man pe myero obed lapeny me temo, ki yubu wic ma obino konye kun gicwako calo kamano obedo pe maber tutwal. Ruru wic obino, ki wic pa acel acel me luremwa wa gikwanyo woko ki paro marok ma myero gimiyo bot tic ma Lubanga ocyiko ni myero gitim kare man i kabedo madit wa. Man omiyo lacim madit me tic wa cwiny maber.

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> Lacer ma ki omi an tye ni pe myero kitimo gin mo amora me medo yweyo i kom lapeny man. Pe myero kikelo en i lok me wa, ci pe myero wacungo ikom en macalo gin ma rwatek tutwal. Wa tye ki tic madit i anyim wa, ci pe watye ki sa mo keken me weyo ki tic ma rwatek ma myero otim. Myero watic i wang joo keken me nyutu rek ma rwatek pa ada, ma i kom gi wa tye ki lacer maler.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> Amito kelo i ngec mamegi lamo me agiki pa Kristo, macalo kit ma kiketo i Yohana 17. Tye gin mapol ma wanyalo waco iye—gin maleng, adwogi me temo, maber i yot pa gin. Iye gin eni, itwero bedo piny iye ki cwiny ma matek. Ento bed pe ki kel 'the daily', onyo kit mo keken me waco ma bikenyo cwer cwiny i tung owota wa, kombedi; pien man bi dongoyo kede bi gengo tic ma Rwot mito wii pa owota wa obed i iye kombedi. Wabed pe wagolo lapeny ma bikenyyo ribe me tam ma oyela loyo, ento wa kel ki i Lok pa Lubanga adwogi maleng i kom kwayo me rwate pa cik pa Lubanga.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> Myero lami pa Nyasaye giteme me miyo nyutu maber maloyo pa adwogi. En ka romo, wek weng waco gin acel. Wek lok me waco obed ma oyot, kede obed waco ikom kite ma tek tutwal ma romo ngeyo oyot. Ka lami pa Nyasaye wa weng neno ni myero gimed wii gi i piny, ci Rwot romo tiyo ki gi. Kombedi, wa mito dwogo lok cwiny, pi malak pa Nyasaye otiyo kicel ki wa, miyo teko maleng obedo i cwiny pa gin ma wa tiyo pi gi.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> Myero wabedo kacel i rwom pa kacel ma calo pa Kristo; eka tic wa pe bi nono. Wacwalo weng ki te acel, ki pe myero kelo pinyruo iye. Nyutu twero pa atir ma kelo kacel, ci man bi keto ada ma dwong i wii pa dano. I kacel tye twero.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> Pe obedo kare me cwal i wi kom me ribo ma pe ki rwom. Ka jo mogo ma pe tye ki kube me ngima ma tek ki Ladit, ginyutu bot lobo cwinygi ma pe tek i tuk me Kristiani, jo magodo adwogi ma tye ka gwoko wang i wa piye gibimiyo ne dwong, ci gibigengo tic wa. Wek jo weng pwony cwinygi i mite, ki pwonyo lok ki bot En ma miti ki cwiny ma macok-cok.

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Lok me ‘the daily’ pe myero okelo cako macalo ma kityeko timo. Pien kit ma jo i tunggi aryo me lapeny gi tyeko oketo lok man i cing, keca ocake, ki kit me yubo obedo.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> Kit ma Brother Larry Smith otimo ka ogoyo buk matidi ma tye ki lok me kwero lunywal pa en ki yiegi, pe onongo Lubanga ocwako. Bot Ladit Prescott abi waco ni, Ladit Lubanga pe ocwalo in tic ikom gin man.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> Odugo peko i cwinya ka an owinyo ni Elder Daniells, ma ngeyo ni tye gonyo me tamo i kom kit man i iye owete wa ma tye jatel, myero ocweyo kit man i tung anyim, macalo ma otimo i kabedo mogo.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> Jo wa mukene pe giweko rieko obed telogi, kede pe giparo maber ki omiyo dok bot adwogi ikom adwogi pa temogi me gwoko tamgi ikom yik pa ‘the daily’. Kun kit ma kombedi tye kwede gonyo i tam ikom gin man pud tye, pe myero omin dwong. Myero gony weng ogiko. I cawa macalo eni, mung obedo waco maber.

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> Kwac pa larwak pa Lubanga i cawa man obedo me waco Lok pa Lubanga i siti. Kerisito obino me gwoko cwinye pa jo; ento wa, calo lami me kica pa En, myero wa mi bot jo ma bedo i siti ma madongo ngec me adwogi ma gwoko pa En. Pamphlets, namba 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Brother Larry Smith, ma en ngat ma en onongo cwaco nyingne, onongo ojwero tutwal ikom kit man, pien kitabu pa lacoo pa ne, Daniel and the Revelation, ni Prescott ki Daniells onongo mito coyo odoco me loko gin ma lacoo pa ne ocoyo ikom “the daily.” Brother Smith onongo gudo adwogi, kede too gudo lacoo pa ne. En dong dok dok ocwako nyig “i cawa man” me cimo lweny man, kadong i agiki en owaco ni, “Tok ka kit ma tye kombedi pa yore tam ma rut ikom gin man tye piny, pe myero ki keto malo gin man.” Yunivasite weng me Adventism ma tedo ikom “the daily” kombedi, tedo tam pa Saitan. Tye ka nen atir ni, kombedi kit pe obedo macalo kit ma onongo tye i cawa jene.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Kare me aryo pa Adventism ocako i ribo me 1888, ki sipiritwalizim kityeko keto i tung lamedo. Kit man oyabo lacuc pi yubo anyim pa bwoc me sipiritwalizim ma madwong, ma obino kelo kit me rwenyo ki yiko; pien dano ma tye i kabedo me twero gicwako cwinya matek me yubo anyim gin weng ma gi keken giyaro ni tye kare. Dano calo Daniells, Prescott ki Kellogg obedo rwom me gin ma otime, ma kany Ezekiel otyeko nyutu ngo ma lub sabenti, “jolubo macon pa ot pa Isirael,” bitimo: “i otuk, dano acel acel i odi me tami pa wiye; pien gi waco ni, Rwot pe neno wa.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

I kare meno lami lok me 1888, dogi aryo, gutwolo yoregi i lweny me lok, makwako, ki tim me jok, calo ma ludito 70 pa Ezekiel gubedo iye; gin gicoyo cal pa tim me jok i bing od pa Lubanga, kede i bing pa wii gi. Tic me yot ogolo woko pien tim me jok pa Kellogg, ento joleyo me Laodicean Adventism gimiyo jo ma pe gi pwonye yie ni bene obedo romo loyo mo ma owuo ki i makwako pa kare meno. Ne tye gin pa cal rwate i cawa pa Jo me Cik, ka gam pa gin pa Jo me Cik rwate tutwal ki kare man, pien lok pa agiki me Kitap Jo me Cik owaco ni:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> I cawa meno onongo pe tye rwot i Isirayel: dano keken onongo otimo gima obedo atir i wang iye. Lacoc 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Wa bi nyiso pingo gin ma otime con i Judges rwate ki gin ma otime con i kare aryo me Adventism, kun wa tye ka wot anyim ki coc man, ento myero ki paro ni ka ki paro gin ma otime con me Laodicean Adventism, gin ma otime con ma yot me nongo kityeko miyo ne ki jo ma tye katimo loko gin ma otime con ‘historical revisionism’. Sister White tere pe onwongo mito ni lok pa “the daily” omyero kigolo jamo i kare meno me gin ma otime con, kace atir en dano manok peke keken ma en otyeko waco ni gi tye ka gikon-gi ki “malayika ma kigiweyo woko ki i polo”, me omi gi twero me cwalo bot lwak lokgi ma pe tye atir. Ento nyutu ni Sister White i kare mo keken otyeko cwako lok me ni obedo maber me weko bal, mano rwate opong ki gin ma en otyeko gene atir.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Otimwa, macalo lami pa Kristo aciko wun ni gwokuru wic ikom jami man ma tye i tung, ma kitgi tye me yweyo wic woko ki bot atir. Bal pe kare mo obedo gin ma pe kelo peko. Pe yweko ngat obed maleng, ento kare weng kelo gonyo wic ki poko kuc. Tye ki peko kare weng. Lagec tye ki twero madit i wice pa gin ma pe ki gwoke tutwal ki lamo, ki ma pe kiketo maber i atir pa Bibiliya.” Testimonies, volume 5, 292.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> Pe wa tye ki cawa me wiro. Cawa me bal matek tye i wang wa. Piny dong kigoyo jwii me lweny. I kare matidi, tuk me bal ma kiwaco ikomgi i lok pa Nabii bitime. Lok pa Nabii ma i Buk Daniel, kit apar acel, ocake macek opongo weng. Lamac mapol me gin matime con i opongo pa lok man bibi dok pako. I lok me apar abicel kiwaco ikom teko ma, ‘bikwo cwiny, dok odwogo, bityeko rac me cwiny ikom lagam maleng; ka man obitime; bi pe keken odwogo, bineny tam ki gin ma otwaco lagam maleng. Gin me lweny bibero i lwakne, kibalo keken me teko, kicako kwalo sadaka me kare ki kare, ki keto kwer ma kelo opoto. Gin ma timo marac ikom lagam, bikoto gi ki yaro me wiye; ento jo ma ngene Lubanga gi bibi bedo tek, ka bitimo tic madit. Gin ma ngeyo i iye jo bibikwano jo mapol; ento gibikube ki tong, ki mac, ki kato gi i twero, ki kwalo gin gi, pi nino mapol. Kombedi, ka gibikube, gibikonyo gi kony matidi; ento jo mapol bibi meko kwede gi ki yaro me wiye. Kacel, i gin ma ngeyo, mogo bibi kube, me roto gi, me yweyo gi, me miyo gi maleng, nyo oko i cawa me agiki; pien dong obedo pi cawa ma kiketo kwede. Rwot bitimo ci wiye; bityeko moko onwe i malo, ka bin miyo onwe madit maloyo lubanga weng, ka bino waco lok ma pire tek ikom Lubanga me lubanga, ka bino bedo maber nyo kare me rac me cwiny opongo; pien gin ma kiketo woko bitime.’ Daniel 11:30-36.

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> Gin ma rwate ki gin ma kiyaro iye i lok man bi time. Wan neno alama ni Satan tye ka gamo cing racen i paro pa dano ma pe tye ki bwoya pa Lubanga i anyimgi. Wek dano weng kwano ki ngeyo maber lok me poro pa buk man, pien kombedi wan tye ka donyo iye cawa me pinyruo ma kiwaco iye:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 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 12:1–4.” Manuscript Releases, number 13, 394.

> I kare meno Mikael bicung, laco madit ma ocungo pi nyithin pa jo mamegi; ki bi bedo cawa me peko, ma pe obedo kare mo keken kun obedo lwak nyaka i kare meno; ki i kare meno jo mamegi biyubu woko ki peko, jo weng ma bineno ocoyo i buk. Ki jo mapol ikin gi ma gicano i lupur me piny bicuke; mogo i ngima matwal, ento mogo i mwon ki nyodo matwal. Ki gi ma tye ki ngec bikeny macalo maler me polo; ki gi ma giroko jo mapol i bedo kakare bikeny macalo nyota me polo matwal ki matwal. Ento in, o Daniel, cego lokgi, ki keto cing i buk, nyaka i kare me agiki; jo mapol bi wot dok dwogo, ki ngec bi medo. Daniel 12:1-4. Manuscript Releases, namba 13, 394.

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