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# The Book of Daniel - Number Eighty-Three

Buk pa Daniel - Namba 83

The Four Generations of Laodicean Adventism: Unraveling the Escalating Abominations

Kinde angwen pa Adventism pa Laodicea: Yabo woko gin nyono ma tye ka medo pire kene

Author

Jeff Pippenger

Published

February 16, 2024

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Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.

Ezekiel dul aboro nyutu gin me kwer angwen ma tye ka medo marac anyim anyim, ma rwate ki pok angwen pa Laodicean Adventism. Gonyo ma otime i 1863, okelo gin ma pe atir ma dwogo calo tabul aryo pa Habakkuk, calo ka Aaron ne okelo cal me rieny ma pe atir ki latino me dyang me dahabu i cawa keken ma Lubanga tye ka cwalo tabul aryo me Cik Apar bot Moses. Ka Laodicean Adventism ocako tic me kwanyo woko gin atir me gang, calo ma nyutu i nino pa William Miller, jodongo pa pok me acel ocako kwanyo woko twero me Bible, ka pi con ocako kwanyo woko Laro me Poropheti. Gonyo eno ocweyo madwong ne i ngec, ni spiritualism pa Kellogg (pantheism) obino i lok mukato pa gi mapwod pe i 1888.

At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.

I kare me kobo woko pa 1888, tim me lajok ma kityeko yaro ki ot me cal pa Ezekiel o dong oromo kare ma lalamogi pa Minneapolis, lanen dako, ki kadi Roho Maleng, gityeko kwanyo woko.

> “We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.

> I kit bedo wa, wa oneno ni ka Ladit Lubanga ocwalo tung me lacer ki i lawote ma oyabe me ot maler bot jo pa En, Setani oyilo cwiny pa jo mapol. Ento giko pe tye kombedi. Bibedo jo ma bi kwer lacer, ki bi cwoyo piny jo ma Lubanga ocweyo obed yore pa En me cwalo lacer. Gin me tipu pe giyubu i kit pa tipu. Lakit me gwoko pe gi roto kede yabo me tic pa Lubanga ma oyabe, ki lok me adaa matir ma ki cwalo ki i polo, kacel ki jocwalo lok, giguro gi.

> “There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.

> Ki kac man bibi woto ludito ma giyero ni gi ngeyo adiera, ka giketo i rwate pa cwinya gi lagwok ma pe kiyaro i yaro me polo. Laloc ma gikawo kany gibiro wot kwede. Alworo pi anyim me kube wa. Jogi ma i kany pe gikwanyo piny bot nyutu ma Lubanga omiyo, gibiro lwenyo ikom owete gi ma Lubanga tye katic kwede. Gin gibiro miyo obed tek tutwal, ka kare obino ma gubed twero kelo anyim kacel lweny acel keken ma gi otime kwede kombedi. Gin jogi bibo nongo kare me bedo geno atir ni gityeko lwenyo ikom Laloc Maleng pa Lubanga. Mene gibino geno; mukene gibimako matek lalocgi keni. Pe gibitho i keni wek Rwot Yesu obi i cwinya gi. Gibimed gimeyo dok gimeyo, oko ne pe giyero adiera ki kit maber. Labongo laloc mukene, gibitemo keto i tic yore ma Lubanga pe biconye; ci gibitemo cwalo kit pa Saitani i timo, ka gicako twero ikom laloc pa dano, ci keken gicwalo twero ikom tic ki kube pa Lubanga.

> “Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.

> Ka owete wa obedo ogolo chiemo ki lamo, ki ogoyo cwinygi piny i anyim Lubanga i kac man, ki obed piny ki kuc me poro Makwalo Maleng weng kacel, ci Lubanga obed opakwe. Ento cwinya me mer ma kikelo bot kac meno oloro wang ot bot yweyo madwong pa Lubanga, ki gin ma tye ki cwinya man pe gibedo i kabedo maber me neno ler, nyaka gibalo cwinygi i anyim Lubanga ki bin ginyutu manok nining ma piri-ki-piri gi ocake me timo kwer i Roho Maleng ki bedo ki roho mapat. The 1888 Materials, 832.

After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.

Bang 1888, Sister White "opeko pi anyim pa" adaki pa Lubanga ki ticne. Oneno ni kube eno obiro yubo lweny me cwinya ma mede mede i tung dano ma gin ludito pa Laodicean Adventism, kede kwer pa "the daily," obedo ribe ni lok me nyutu ma onwongo owaco ocok otime i tung dul eni keken. Enomo, lweny bene otime ki dano ma pe "gikwanyo ribe ma Lubanga omiyo" me moko "lok ma ki cwal ki bot polo ki lami," kede dano magi gicako lweny bot "Roho Maleng pa Lubanga." Dul aryo oneyo ka ot me golo buk ki ot yot gityeko tur piny ki mac pa kwero pa Lubanga.

> “Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.

> Tin, an nongo baruwa ki bot Elder Daniells konye goyo piny woko offisi pa Review ki mac. Cwinya obedo piny tutwal, ka aparo bal ma dit ma otime bot tic. Angeyo ni man myero obedo kare me tem tutwal bot owete ma tye ki cing i tic, ki bot lwak pa offisi. An atye kacel ki dano weng ma tye ka peko. Ento pe onongo anyange an ki lok marac man; pien i neno pa otum, an onongo oneno malaika ma tye ki tong ma calo me mac ma ocweyo i wi Battle Creek. Cawa acel, i kare me chieng, ka kalamu onongo tye i lweta, wic an ojuko, ci oneno calo ni tong me mac man tye ka wiro mukwongo i yo acel, ci eka i yo mukene. Oneno calo ni peko madit tye ka lubo peko madit, pien Lubanga oyube ki paro pa dano me yweyo gi keken ki miyo gi dwong.

> “This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.

> I matut me tin, cwinya omiyo an alem i lamo ma pire tek ni Rwot obi tero dano weng ma tye kwede ofis me Review and Herald me yeny maber, me gubed neno i kamo ma gityeko weko lok mapol ma Lubanga omiyo.

> “Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’

> Cawa ma con manok, jo ma tye i ka tich pa Review gi penyo adwogi pa an pi yiko ot mapat. Dong an awaco ni ka gin ma rwate ki medo ot mapat i ka tich pa Review ki Herald gityeko yaro kare me anyim i wanggi, ka gin oneno ngo ma bi tye i Battle Creek, pe gitye ki lapeny mo ikom yiko ot mapat kany. Lubanga owaco ni: ‘Lokna kityeko cenyo; abi wiro, abi wiro woko.’

> “At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.

> I Konferensi Madit ma kiketo i Battle Creek i 1901, Rwot omiyo jo pa En ranyisi ni En tye kakwaco pi yubu. Paro gi giconye, ki cwinygi gigamo; ento tic ma opong weng pe otime. I kare an, ka cwiny matek gikoyore piny i dwogo anyim Lubanga, dong kikineno acel i lanyut madit loyo weng pa twero pa Lubanga ma con pe kikineno. Ento pe gimi Lubanga pire tek. Lagony pa Lamo pa En pe giyaro. Dano pe giyabu woko ki kit tim ma tye ki lweny ma pire tek ikom cik me adwogi ki kica, ma myero dong piny kigwoko kare weng i tic pa Rwot.

> “The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.

> Lok pa kanisa me Ephesus ki pa kanisa i Sardis, En ma miya nyutu pi jo pa En, owaco bot an dok dok. ‘I malaika pa kanisa me Ephesus coye; Gin man owaco En ma kongo nyota abirio i lwete tung acel, ma tye ka wot i iye pa tik me lawi me dhahabu abirio: An angeyo tic mamegi, ki yot ma itimo, ki kube mamegi, ki kit ma pe itwero cwako jo marac; ki itemo gi ma owaco ni gin apwostol, ento pe gin, ki igeno ni gin jomuk; ki igamo, ki itye ki kube, ki pi nying an itimo yot, ki pe iweyo. Ento tye gin ma atero boti, pien iweko hera mamegi ma kacan. Omio par kama ma i cwede ki piny, ki dwogo i cwiny, ki itim tic ma kacan; ka ce pe i dwogo i cwiny, abino cokcok boti, abiywako tik me lawi mamegi ki kabedo ne.’ Revelation 2:1-5.

> “‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.

> ‘I bot malayika me kanisa ma i Sardis, coyo ni: Gin magi owaco en ma tye ki Roho abicel pa Lubanga, ki culwe abicel: An angeyo tic ma in, ni itye ki nying me bedo ngima, ento in otho. Bed ka luro, ka i medo dwong gin ma odongi, ma tye i anyim me otho; pien pe an otyeko nongo tic ma in ma opong maber i wang’ Lubanga. Omio, par kit ma i nongo ki i winyo, ka igwoko matek, ka ilok cwiny. Ka pe iluro, abi bino i wi in calo lacoo me kwalo, ci pe ibino ngeyo cawa mene ma abi bino i wi in.’ Revelation 3:1-3.

> “We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.

> Wa tye ka neno tyeko pa ciko magi. Pe kare mo keken, gin ma kicoyo i Coc Maleng gityeko time ki matir, labongo kit ma ciko magi gityeko time.

> “Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.

> Dano romo yubo ot ma kiketo ki yik madwong, ma pe ki mac romo loyo; ento mako acel pa lwet pa Lubanga, onyo pire acel me mac ma aa ki polo, bi puk woko kabedo weng me lagwok.

> “It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.

> Ki kwayo ni an tye ki lagam mo me miyo. An dong amiyo lagam ma Lubanga omiyo an, kunwongo ni obi gengo poko pa kwer ma ocako mac ma tye iwii Battle Creek. Kombedi gin ma an alworo obino—ngec pa cako mac pa ot me Review and Herald. Ka ngec man obino, pe an alaro, ki pe atye ki lok me waco. Lok ma an kare-kare awaco i ciko pe otyeko kelo adwogi mo, labongo keken otyeko miyo cwinye pa gin ma winyo bedo tek. Kombedi romo awaco keken: Cwinya tedo madit, tedo loyo madit, ni myero peko man obino. Ler matwal dong omiyo. Ka ki tiyo kwede, ler mukene pe myero. Testimonies, volume 8, 97-99.

The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.

Rwom me aryo me Adventism pe obedo malo, kede i tyero me Buk Ezekiel, chapta aboro, dwang keken mede bedo madwong madwong.

> “By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.

> Ki ngec macoc kede ki mac, Rwot otyeko nyuto ni ohero jo pa en wot ki Battle Creek. Lubanga obed kony wa me winyo dwone. Obedo gin peke bot wa ni instityuson wa aryo ma lamal i Battle Creek, omac otyeko gobo gi woko? Itwero waco ni, ‘Ento Sanitarium manyen tye ki pasyent mapol.’ Eyo; ento ka bene obedo ni tye ki pasyent me alufu mapol kany, man pe obedo lok me apoya ni jo wa myero yubo ot i Battle Creek ki bedo piny kany.

> “Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.

> Tem tye ka medo. Jogi tye ka weko lacer ma Lubanga ocwalo i tito pa Rwome pa En, ka gi tye ka yero yubo pa gi keken ki paro pa gi keken. Jogi bin mede bwogo woko ki bot Lubanga? Myero onyutu kec pa En i kit ma pire tek maloyo ma otimo dong? Pamphlets, SpTB06, 45.

Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.

Dano ne gitye yero 'poyo wii megi kene ki tam megi kene,' macalo kit ma kilongo kwede lurem 70 i bit me cal i Ezekiel pot buk aboro, ma giwero lok ni, 'Rwot pe neno wa.' Rwot oketo malo lawiit nyako, ki omino iye 'open visions' pi mwaka 40 matwal maber, nyo i 1884. Oketi coc me nying pa en i kica man, pien omii ne ci ogiko ne i kabedo ma lwongo ni Portland, ki omino pi mwaka 40. Keken mapire tek anyim me ogiko pa 'open visions', lurem matwal cako pinyoyo teko pa Bible ki Lamo me Poko i 1881 ki 1882. 'Open visions' eka ogiko i 1884, ci i mwaka angwen kimaro me goro pa Korah, Dathan ki Abiram otimo doki i General Conference me 1888.

The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.

Gonyo me 1888 omiyo gonyo omedo matek, kun Lubanga odonyo atir i lok me gin matime pa Adventism pa Laodicea, ka En ocayo woko ki mac tic me golo buk ki tic me yot kuc. Ento yubu pa En ma atir magi pe ogengo gonyo ma tye ka time. I higa 1919, dutyen me Bayibul otimeo, ma i iye acel ikin gonyogi madwong me kicel aryo, William Warren Prescott—lapwon me yore pa dini ma kipwonyo i yunivasite pa Protestantism ma opoto ki adwogi—obedo laling madwong me tweyo lok pa Setan ma waco ni “the daily” nyutu tic pa Kristo i Ot lamer; en opwony lok i cing mapol.

History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.

Kine onyutu ni i kac me Bibil i mwaka 1919, Prescott owaco Injili ma kit en obedo kwanyo woko cik weng pa lok me poropheti pa jo Millerite. En bende otemo me kwanyo woko nino alufu aryo ki mia adek, ento pe onongo otwero tyeko man. Ento keken, owaco Injili ma pe tye kwede mo keken pa ngec me poropheti pa jo Millerite. Injili mere ne gicweyo woko i kacce, ento kadi bene ladit ma pe tye ki wang giketo tam ni gimako yubu mere mapol ma oyubo, ka gitime gi i kitabo ma kityeko miyo nying, The Doctrine of Christ. Kitabo eno obedo alama me bino pa kizazi adek me Laodicean Adventism.

The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.

Buk en nyutu Injili ma pat ki Injili pa Millerite ma i Habakuku pot buk aryo, kede Paulo miyo wa ngec ni injili ma pat pe obedo injili tutwal.

> I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.

> An awuoro ni wun ose weyi woko oyom-oyomi ki i en ma olwongo wun i ngwono pa Kristo, i Evangeli mukene; ma pe obedo mukene; ento tye gi mo ma gimiyo wun peko, kadi bene gitemo yubu Evangeli pa Kristo. Ento ka wan, onyo malaika mo oa i polo, oyaro bot wun Evangeli mukene ma pe en ma wa ose yaro bot wun, obed kwer. Macalo ma wa owaco con, kombedi an dok awaco: Ka ngat mo oyaro bot wun Evangeli mukene ma pe en ma useyudo, obed kwer. Galati 1:6-9.

The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.

Dogola me adek me Adventism nyutu ki tim marac me adek pa Ezekiel, ka dako tye ka loro pi Tammuz. Tammuz obedo jok me Mesopotamia ma kiromo kwede nywalo kede rwom me cako-dwogo pa cim me pur. Ka kabedo, gityeko nyutu Tammuz kare mukene calo “shepherd” onyo lawi madit, ma kiromo kwede loko kare me dwe kede medo me cim. Tho pa Tammuz, kacel ki dwogo-odok kwo pa iye, kiromo kwede kalenda me pur. Ki mito me mitologi, Tammuz onwongo tho onyo olal i dwe me summer, ma gineno calo nyutu pa balo pa cim i kare me ceng macalo kede peke pi. Loro pi Tammuz obedo yore me loro ma rwate ki yub loro pi tho onyo olal pa Tammuz i dwe me summer; ci abalo ki yeyi i dwogo-odok kwo pa iye, ma onyutu dwogo-manyen pa cim kede kwo me pur.

Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.

Ywak pi Tammuz nyutu lok me Koth pa agiki ma pe adier; en aye gin ma Injili pa W. W. Prescott onongo nyutu. Kwanyo woko tyen me porofetik, ma ocako i rebellion me 1863, otyeko nongo cing i 1919 ni Adventism me Laodicea omiyo Injili ma pe adier okete piny. Injili ma pe adier meno ocung matwal ikom kit me tic pa Protestantism ma apostate. Laco kobo me acaki pa en obedo W. W. Prescott; ki macalo ki William Miller, Injili pa dano aryo gi ocung ikom ngec ma i tyen ma gi nongo ki iye ikom “the daily” i Kitap Daniel. Injili aryo gi nyutu i but me 2 Thessalonika, ka i acaki Miller oyudo ngec ni “the daily” nyutu paganism. I but meno, tye kit dano acel ma Miller nyutu gi, ma gi yeyi adiera ma Paul omiyo, ki kit dano mapat ma pe gitye ki hera pi adiera.

One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.

Dul acel i cawa mag agiki, ma Miller obedo lanyut pa-gi, gi ‘ngeyo’ kacel gi rwako kot me agiki; ento dul mukene, ma Prescott obedo lanyut pa-gi, gi rwako rweny ma tek. Rweny ma tek ma gi rwako tye i tung lok maber ma pe adaa, ma pe obedo lok maber mo keken, kacel ki nyutu lok ma pe adaa me kot me agiki. Erwate, gin ma Lubanga pe mito ma adek i buk Ezekiel en dako (kanisa pa Adventist ma i kit Laodicea) ma tye giloro pi Tammuz. Kica gi me kare me tiempo (kot) myero ogolo muc me cobo.

The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.

Rwom ikin yore aryo me kwena pa kot me agiki tye tutwal i Bibilia ki i Roho pa Poropheti. Bibilia dok dok nyutu ni kot kijuko ki bot jo ma pe winyo Lok pa Lubanga.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.

> Gin waco ni, ‘Ka dano oweyo dako ne woko, ki dako owe ki iye, obedo dako pa dano mapat, bino dok cen iye doki? Pe lobo en bino bedo dic tutwal?’ Ento in i timo kit malaya ki jo ma imaro mapol; ento dok cen i ir an, Rwot owaco ni. Yar wang in i got ma malo, i nen kama pe gi otyeko odon ki in. I yore ituro pi gi, macalo Arabu i catu; ki i goyo ipot lobo ki kit malaya mamegi ki tim mamegi marac. Kica, koth kigolo woko, ki koth me agiki pe obino; i tye ki wang wii pa malaya, i juko conyo. Jeremia 3:1-3.

Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.

Laodicean Adventism ocako timo kahaba i 1863, ki kare me con eno kot pe obine. Gicamo pe bedo gi opok pi gobo wigi, ki pe gitye ki wii piny omiyo gipe wila pa kahaba; ki kahaba ma i poroc me Baibul obedo twero pa Paapa. Kare me adek aye ka kityeko tic me agiki me yubo gi me coki bot cal pa kahaba pa Ruma. Yubo me kare me angwen kityeko i kare me adek, ki kwena ma pe atir me kot me agiki. Macalo ki gobo me 1863, ki gobo me 1888, gobo me 1919, gicako rwate ki 11 September 2001, pien ka gang me New York City obo piny, malaika madwong pa Revelation 18 ocito piny, ki kot me agiki ma atir ocako.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.

Ka kot me agiki ocako, jogi macon pa Laodicean Adventism pe gineno ne calo kot me agiki, pien guwotore ki kwena me kot me agiki ma pe atir, ma Ezekiel otyeko nyutu ne calo mon ma tye ka loro pi Tammuz, ki i kit me tic calo kwena me ‘kuc ki bedo maber’.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Joma keken ma tye ka wot i ler ma gi tye kwede, gin keken bi nongo ler ma loyo. Ka pe wa tye ka medo ceng ceng i nyutu ki tic gin maber pa Kirisitiani ma rwate, wa pe bi ngeyo nyutu pa Roho Maleng i kot me agiki. En romo bedo tye ka aa i cwiny pa jo i tung wa weng, ento wa pe bi ngeyo onyo kawone.” Testimonies to Ministers, 507.

It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.

Onongo pe jogwoko jo twero me ngeyo bino pa koth me agiki, pien lokgi me pwonyo ma goba pi koth me agiki ma goba ogengo woko twero me nyutu mo keken pa teko pa Lubanga, macalo onongo obedo i kare macon.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> Binen bedo i kanisa nyutu maber madit pa twero pa Lubanga, ento pe bi tye bot gin ma pe gi ogolo piny cwiny i wang Rwot, ki pe gi yabo ol pa cwiny ki yaro richo ki lok cwiny. I nyutu pa twero eno ma miyo lero i lobo ki dugu pa Lubanga, gin bi neno keken gin mo ma i guro me wanggi gi paro ni obedo peko, ma bi woyo bwor gi, ki bi cung matek me ceto kwede. Pien Rwot pe timo kit ma rwate ki paro gi kacel ki geno mamegi, gin bi gamo tic eno. 'Pek man ango,' gi waco, 'ma pe watwero ngeyo Lamo pa Lubanga, ka watye i tic pi mwaka mapol?' - Pien pe gi yubu ciko, ki poyo me ngec pa Lubanga, ento kare keken gi waco ni, 'An lapii, ki oyoto ki jami, ki pe ami mito gin mo keken.' Talent, kacel ki bedo pi kare mapol, pe bitwero weko dano bedo yoo me ler, ka pe gi keto gi piny i tung maber pa Ceng me Kica Maber, ki loke, ki yaro, ki cobo gi ki miyo twero pa Lamo Maleng. Ka dano ma timo gin maleng gibedo golo piny cwiny i cok madit pa Lubanga, Rwot bi yie gi malo. Obi weko gi bedo dano me poko - dano lapii i ng'wono pa Lamo pa en. Kitgi ma matek ki paro pi keni keken, kacel ki wic ma matek mamegi, gibineno maber i lero ma biyo ki Lero pa Lobo. 'Abino boti mapatpat, kendo abi kwanyo tung me lacem mame i kabedo ne, ka pe ilok cwiny.' Ka i yeny Rwot ki cwiny weng, ibin nongo en. Review and Herald, December 23, 1890.

The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.

Ludito ma i but aboro me Kitap Ezekiel gi gamo Enjili me “Kuc ki Gwok” i mwaka 1919; ci ka nino me apar acel me dwe September, 2001 obino, lwat pa kwer mane tye ka medo nenore i pe gi romo ngeyo bino pa kot me agiki. I gin anam ma ocake i kare me agiki i mwaka 1989, Lubanga otime odoco dul pa Millerite ki calo con tutwal. Miller obedo cal pa Elijah, ci Elijah onongo owaco ma matek bot Ahab ni pe bi bed kot, ka pe lok pa Elijah owaco.

We will continue our consideration of the third generation of Adventism in the next article.

Wa bi mede poyo wa pi jenereison ma adek pa Adventism i coc ma anyim.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> Dul pa jo ma pe gityero cwiny pi dwogo piny i kit pa lamo megi keni keni, kede pe gicwer pi bal pa jo mukene, gibipoko labongo alama pa Lubanga. Rwot omiyo anjelu megi cik, lacoo ma tye ki gin me neko i cinggi: ‘Wuturu i cenne i kom poto, kede ugoyi; pe myero wangwu kube, onyo ubed ki kica; unek pire kene ladit ki jonge, nyako ma pe oruc, kede lutino matidi, kede dako; ento pe oburom i laco mo ma i iye tye alama; kede caki i ot maler pa An.’ Ci gicako ki ludito ma tye i anyim ot.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> Kany wa nen ni Canisa—Tempele pa Rwot—en obedo ma acel me nongo goyo me cwiny marac pa Lubanga. Ludito me con, jo ma Lubanga omini gi lacer madit, kede mabedo calo lagwok me lamo me cwiny pa jo, gi weko jami ma kigeno i gi. Gi keto bedo ni pe wa myero weny amagero onyo nyutu ma pire tek pa twero pa Lubanga calo kare me con. Kare o loko. Lok magi medo pe-geno gi, kede gi waco ni: “Rwot pe bi timo ber, con pe bi timo marac.” En tye ki kica madwong tutwal, pi pe bi bino ruko jo pa En. Omio “Kuc ki gwok” obedo lok ma aa ki lacoo ma dok pe gibiro dongo dwon gi calo opuk me nyuto jo pa Lubanga loka me golo cikgi, kede ot pa Yakobo balgi. Guok ma pe giyaro gin aye ma gineno kwer ma kare pa Lubanga ma cwiny oceto. Lacoo, nyako cwer, kede lutino matino, giketh weng kacel.

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> Gik ma orweny, ma jo ma geno maber gi tye ka cungu cwiny ki yub ikomgi, gin weng ma romo nene keken ki wang dano; ento gin marac ma loyo weng tutwal, magi ma gicako kwiri pa Lubanga ma pwot ki maleng, pe giyaro. Lubanga ma madit, en ma neno i cwinya, ngeyo tim marac weng ma jotim tim marac gitimo i mung. Jo magi gibedo gi ber bedo i bwol gi, ci pien pac pa En obedo madwong, gi waco ni Rwot pe neno, ci gitimo calo eni ni ocweyo piny. Ento obino nongo boko pa gi, ci obyaro i wang jo mukene tim marac magi ma giceto tek me yiko.

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> Pe tye rwom me kabedo, bedo madit, onyo ngec me lobo, onyo kabedo i tic maleng, ma twero gwoko dano ki weko cik ka kikweko gi bot cwinygi ma bwola. Jo ma gityeko paro ni gin maber ki kare, gubedo jo ma cako anyim i dwogo woko ki yie, kede gubedo yore me pe paro, kede tiyo marac ikom kica pa Lubanga. Yoregi marac En pe dong bi kuma, kede i kwech pa En, obwoko gi labongo kica peke.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> Ki cwiny ma pe yot Rwot okwanyo bedo ne bot jo ma oyubgi ki kica me ler madit, ki ma kityeko neno twero pa lok i limo me konyo jo mukene. Cawa acel, gin obedo lacoo pa en ma ma gen, oyubgi ki bedo ne botgi ki nyutu ne; ento gi oweko en, gi okelo jo mukene i bal, eka gikelo gi i cing pa kudho pa Lubanga. Testimonies, volume 5, 211, 212.

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