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# The Book of Daniel - Number Thirty-Nine

Buk pa Daniel - Namba 39

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Nyutu woko cal me poropheti: Nino pa William Miller ki dwogo gin atir me cing i kare me agiki

Author

Jeff Pippenger

Published

January 3, 2024

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We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Wa tye ka tamo tic me porofezi pa nino pa William Miller i kare me agiki, kabedo ma porofezi weng gityeko timgi opong weng. Nino pa Miller nyutu nongo, keto ter, cayo woko, ikeo, ki dwogo odoco pa ada me kom pa Adventism, ma kityeko cweno gi kun tic pa Miller. Ada me kom magi giyaro ada ma gityeko yabo iye i 1798. Ada magi giyaro ki neno pa yoo me pi Ulai. Nino pa Miller, calo kit ma kicoyo iye i buk Early Writings, en nino pa aryo pa iye; ki nino eno kiketo pire calo nino pa aryo pa Nebuchadnezzar, macalo bene Miller kene kiketo pire calo Nebuchadnezzar.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Coc ma ocake con o nyutu ni tyeko me kwo pa Nebuchadnezzar ma “kare abiro” me bedo ki cwiny me le, otyeko woko i kite me cal i 1798. Lwak pa iye bene ogero odoco, ci pi kare me acel, Nebuchadnezzar onyutu dano ma oloke cwiny opong opong. I tung me “kare me agiki,” i 1798, onongo onyutu “jo ma ngec.” Wan bende okenyo ni, ka kum en rwot me acel pa Babulon, kwec pa Nebuchadnezzar me “kare abiro” onongo obedo cal me kwec pa 2520 pa Belshazzar (mene, mene, tekel, upharsin), ma en rwot me agiki pa Babulon.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> "Bot rwot me agiki pa Babilon, ka calo i cal bot rwot me acaki pa Babilon, obino cik pa Lagwoko Maleng pa Lubanga: ‘O rwot, ... kiwaco i bot in; lobo me rwot okweyo ki bot in.’ Daniel 4:31." Prophets and Kings, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Sister White oyaro Belshazzar i cawa me kwer ne calo “rwot ma pe tye ki ngec.” I giko me cawa me kwer pa Nebuchadnezzar, en obedo calo “rwot ma tye ki ngec,” pien kwer me “kare aboro” okonyo ne; ento Belshazzar, ka onongo tye ki ngec pa gin ma otime con, pe oyie me konyo ne.

> “But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> Ento hera pa Belshazzar pi tuk ki pako kene okwanyo woko gonyo me cano ma pe dongo myero ogolo; kede otimo bal macalo ki jene ma okelo kwako madwong bot Nebuchadnezzar. Obalo woko twero ma kica omiyone, pien onegno me tic kwede twero ma obedo piny botene me nongo ngec pi gin atir. “Ngo ma myero atim wek abedi ogwoke?” en lapeny ma rwot madwong ento pe tye ki ngec onweyo woko ka pe ocwinyore. Bible Echo, April 25, 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadneza obedo alama pa “jo ngec” i higa 1798, ma gi ngene med pa ngec i cawa pa agiki.

> “The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

> Lok me poyo keken ma cwiny odwong ne pe otyeko gutuko, ento dwon acel ma aa ki Polo owaco bot iye ni kare me kot pa Lubanga ma ki mero obino. I kare manok, ngec me cwiny ne ki kwanyo woko, ci odoko macalo tinyo. Pi higa abiro obedo i kit man me ki goyo ne piny. I agiki me kare man, ngec me cwiny ne odwogo bot iye, ci, ki con, oneno i wi Polo bot Lubanga madwong, ongeyo ruk pa Lubanga i cwero piny man, ci odwogo dok i kom pa rwot.

> “In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

> I ngec ma kicoyo bot lwak weng, Ladit Nebukadunezara ocoyo bal pa iye, ki kicwiny madwong pa Lubanga i dwogo pa iye. Man obedo tic agiki me kwo pa iye, macalo kicono i Kit ma otime con ma maleng. Review and Herald, February 1, 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

I agiki pa “seven times” pa Nebuchadnezzar, onongo onyutu lok bot lwak, ma ocake iye poyo lok bot lwak. Miller, calo Nebuchadnezzar, nyutu “jo ma ngeni” i 1798, ma gi ngeno medo me ngec i cawa me agiki. Gi aryo keken oneno i nindo aryo; ci nindo ma me aryo pa gi keken onongo nyutu “seven times” i cal me alama. “Seven times” ki nyutu i coc ma con ni tye me nyutu kabedo me yilo wot.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

I mwaka 1798, Nebukadnezar omiyo cal pa dwoko kit ki kit pa malo wiye, dok obed i kit me rieko. Man tye kede yubu me lwak pa iye. Mwaka 1798 bene, obedo kare me loko i kin rwom ma abicel ki rwom ma abicel acel i porofesi pa Baibul. En bene omiyo cal pa bino pa malaika ma acel, kede omiyo kare manyen; pien lok me ciko pi muko ma obino pe onongo twero bedo, nyaka rwom ma abicel i porofesi pa Baibul onongo otyeko nongo lak ma kelo tho.

> “The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

> Lok en keken nyuto kare ma tic man myero otime. Kimoko ni en but acel me ‘lok maber ma pe tye ki agiki;’ ci kinyuto yabo me bura. Lok me waraga kiwaco i kare weng; ento lok man obedo but acel me lok maber ma romo kiwaco keken i kare me agiki, pien keken kono aye adwogi ni cawa me bura obino. Porofesi nyuto wot pa kit matime ma ket-ket ma kelo i yabo me bura. Man ber adwogi loyo i Buk pa Daniel. Ento but pa porofesi ne ma lube ki cawa me agiki, kigamo Daniel ni ocero ci oruj nyo i kare me agiki. Pe nyo wa oo i kare man romo waco lok me bura ma ocing i tyeko pa porofesi man. Ento i kare me agiki, laporofeta owaco ni, ‘jo mapol bi ceto ka dwogo, kede rieko bimedo.’ Daniel 12:4.

> “The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

> Lami Paulo oyiko kanisa ni pe gi yaro bino pa Kristo i kare pa iye. En owaco ni, ‘kare meno pe obino, ce acel con obedo lwenyo woko, ki “dano me richo” ononge.’ 2 Tesalonika 2:3. Pe wa twero yaro bino pa Rwot wa, nyaka con otime lwenyo woko madit, kacel ki kare madongo me lobo pa ‘dano me richo’. ‘Dano me richo,’ ma pire tek ki cwako nying ni ‘mung me richo,’ ‘nyathi me balo,’ kacel ki ‘en ma rac,’ tye calo lobo pa Paapa, ma, calo kit ma lok pa lanabi owaco con, myero ogwoko tero pa iye me malo pi mwaka 1260. Kare man otum i mwaka 1798. Bino pa Kristo pe onongo twero otime piri kare meno. Ki yiko ma Paulo omiyo, omedo roko kare ducu me kit Kristiani nyaka i mwaka 1798. I tung’ ki kare meno ka dong, kwena me bino marom aryo pa Kristo myero kikobo.

> “No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But 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.

> I kare me con, pe kimiyo ngec macalo man keken. Paulo, macalo wa oneno, pe oyaro ne; onyutu owetene i kare me anyim ma bor tutwal pi bino pa Rwot. Jo me Yubo pe oyaro ne. Martin Luther oketo nino me Kot macok coki mwaka mia adek i anyim ki cawa mamege. Ento cak ki mwaka 1798, buk me Daniel oyab woko, ngec ikom apena omedo, ki jo mapol oyaro ngec ma pire tek me Kot ma piny cok. The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

I mwaka 1798, kit manyen me tic me waraga obino, kede kit manyen en ociko ni kit mukene obi cako i mwaka 1844. I kare me loko pa kit en, lawiny acel obi cengo, kadong lawiny acel obi yabo.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Bot malaika pa kanisa i Philadelphia, co ni: En ma maleng, en ma adier, en ma tye ki lagoro pa David; en ma yabu ki ngat mo pe romo loro; en ma loro ki ngat mo pe romo yabu, aye waco ni gin man: An angeyo gin ma itimo: nen, an atero i anyim in wang ot ma oyabe, ki ngat mo pe romo loro; pien i tye ki twero matin, ci igwoko lok na, ci pe igamo nying na. Revelation 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Yabo pa kom nyutu kare manyen me disipenshen. Loko me disipenshen pa cing ki pa lok otime i 1798, i agiki pa kwek ma acel, ma ki tyeko timo ki cako ki 723 BC oko i 1798. Bene loko me disipenshen otime i 1844, i agiki pa kwek ma agiki, ma ki tyeko timo ki cako ki 677 BC oko i 1844. I 1798, disipenshen pa lok pa malaika me acel, ma ociko pi tyero ma tye ka bino, obino. Nebuchadnezzar ki Miller gicoyo calo “jo ngeyo,” i “cawa me agiki,” ka “kom” oyabe bot disipenshen me iyie pa lok pa malaika me acel, ki bot loko me disipenshen me iwoko ki le me pi oko i le me piny. Disipenshen pa lok pa malaika me acel otyeko ka kom me donyo i Kabedo Maleng Madito oyabe i nino 22 me October, 1844, ci disipenshen pa malaika me adek, ki tyero me yenyo obino.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Nino me aryo pa Miller cako ka dwoot oyab i 1798, ci otum ka dwoot oyab i kare me yiko pa 'two witnesses' ma kigi dwogo i ngima pi pako ngec me 'Midnight Cry'. I poro, Nebuchadnezzar ki Miller ducu ginyutu yiko ki bot duc pa 'sea beast' i bot duc pa 'earth beast' i 1798. Ci gin ducu ginyutu ngec me donyo ki bino pa 'investigative judgment' i 1844. 1798 ki 1844 nyutu tyeko pa 'indignations' me aceli ki me agiki pa Lubanga ikom jogi, ma otyeko i kare me 'seven times', calo ki cweyo ne i Leviticus 26. Mwaka 46 ma ocako i 1798, dok otyeko i 1844, nyutu cweyo pa 'spiritual temple' ma 'messenger of the covenant' obino matwal iye i October 22, 1844, ka Kricito oloko kabedo ne ki bot 'Holy Place' i bot 'Most Holy Place'.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

Mwaka 1798 ki 1844 ginyutu lok mapol, ma kiciko gi “kare abicel aryo.” Lok pa Adventism me Millerite me Philadelphian dok odoko Adventism me Millerite me Laodicean i 1856, bene kiciko gi medo me ngec ikom “kare abicel aryo,” ma kun meno kityeko golo woko i 1863. I mwaka 1798, ne tye medo me ngec ma oaa i buk me Daniyel, ma tye kwede “kare abicel aryo” acel kacel pa Levitiko 26, ma ne bi golo woko i agiki pa Adventism me Millerite me Philadelphian.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Loko wot pa malaika acel, aa ki i Philadelphia bot Laodicea, onyutu pire kede mwaka 7, aa ki i 1856 tung i 1863. Kwena me Laodicea obino i 1856, ci pi mwaka 7, can manyen pa “seven times” ma kityeko yabo cing ne, ocweyo yore me temo adek ma Adventism opoto iye i 1863. Gimiyo mwaka 7 pi can pa “seven times,” me oyaro ne onyo okwero ne. Loko wot pa Adventism pa Millerite me Philadelphia bot Adventism pa Millerite me Laodicea nyutu calo dwogo yore i agiki: loko wot pa Laodicea me malaika adek bot wot pa Philadelphia me malaika adek.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Porofesi me higni 65 pa Yesaya nyutu cako me cwiny marac pa Lubanga ma me acel ki ma me agiki ikobo ker me Isirayel ma i North, ci lacen ma i South.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Pien wic pa Siria en Damasko, ka wic pa Damasko en Rezin; ki i kare me higa 65, Efraim bi poto woko, ma pe obed jo. Isaiah 7:8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Wac me higa 65 ma Isaya owaco kimiyo i 742 me anyim Kristo, ki i kare me higa 65 piny pa Rwot ma i Wor bi orem. I 723 me anyim Kristo, ma obedo higa 19 ki i 742 me anyim Kristo, piny pa Rwot ma i Wor kicwalo gi i budu ki jo Asiriya. I giko higa 65, i 677 me anyim Kristo, kwero pa piny pa Rwot ma i Otur ocako, ka jo Babulon omako Manase kicwalo ne. Ka meno, higa 65 nyutu kare me higa 19 nyo i cwalo ma acel pa piny pa Rwot ma i Wor, ci dok higa 46 anyim nyo i cwalo pa Manase.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

Lok pa lanabi magi gityeko pire kene i 1798, 1844 ki 1863. I 1798, loko me iye pa lok me gwoko kwo otime ka obino malaika me acel, ki bene loko me i woko pa piny pa rwot ma kicono gi i lok pa lanabi i Bibul otime. I 1844, loko me iye pa lok me gwoko kwo otime ka lawote pa Kabedo Maleng oloro, ki Bura me Yaro ocako ka obino malaika me adek. I 1863, loko me i woko otime ka tige aryo weng pa lewi ma obino ki piny ogab i dul aryo.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Tung me Republican opoko woko i parti me politiki aryo, ma, ki kare eno con, gi obedo ma rwako historia pa lam ma owuoko ki piny. Tung me Protestant bende opoko woko i nyutu aryo me gomo woko ki adwogi: dul acel pako ni gin Protestant, ma gigwoko Sabat pa nino me abiro; ki dul mukene ma pako ni gin Protestant, ento gi yero nino pa Ceng’ macalo nino me lamo gi.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

I kare ma otime kono, lawi pa Protestanti ma owuoke ki i Kare me Rweny, onongo otemo ne ki cawa 11 me August 1840 paka i cawa 22 me October 1844, ci pe otyeko loyo tem man, ci olokore ki bot jo Protestanti me gwoko Sande dok obedo i bot jo Protestanti me gwoko Sande ma ojuko woko kwer.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

I tari me horn me Protestant ma adada, ma kicweyo ne piny ki kinyutu ne i 1844, kit me temo otime ki 1856 nyo i 1863. Eka horn me Protestant ma adada ma gwoko Sabat, otyeko ceto ki i Filadelfia odonyo i Laodikea; kacel kwede, otyeko ceto ki bot jo Protestant ma adada ma gwoko Sabat, odonyo i horn me Protestant ma gwoko Sabat ma ojwoko yie. "Kar abicel," ki rwate kwede 1798, 1844, 1856 ki 1863. "Kar abicel," obedo alama ma ki rwate kwede kabedo me ceto, ki adada man kicweyo piny i cing me shahidi mapol.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

I mwaka 1798, ngec pi “cawa abic aryo” onongo omedo, pien lok pa lanen me cawa ma acel ma keken ma Miller o nongo, en aye gin atir man keken. I mwaka 1863, gin atir man onongo kityeko kwanyo woko, ci en ma nyutu giko me kare me mwaka 65 pa lok pa lanen ma kiketo iye i Isaiah pot buk abic aryo.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Kwena me mwaka 2520 ma opong tye ki lacen me mwaka 65 i acaki ki i agiki, i kit ma rwate calo neno i wang pi. I acaki pa mwaka 65 me agiki (1798), ma rwate ki i acaki pa mwaka 65 me acaki i 742 BC ka kiwaco kwena ne, obedo medo ngec ikom “seven times,” mane “luyec” Millerites giengeyo ki gipoko. I agiki pa mwaka 65 me agiki i 1863, obedo medo ngec mukene ikom adwogi acel keken, ma jo “lapirisit” ma cok coki pa twol me Protestant ma adwogi gikano woko i agiki.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. Hosea 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Medo ngec, ka kityeko yweyo cing pa Buk pa Daniel, tye ki kube kwede "kare abicel"; kamano, "kare abicel" pe keken cal me tung me loko, ento bene cal me yweyo cing pa kwena me poroc.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Lok mukene ocako i ceng 18 me dwe July, 2020, ki cobo cwiny me acel, ma ocako ‘kare me kuro’ kede ma oketo alama me cako pi ‘ceng adek ki apyeŋ’ ma kinyutu iye i Revelation chapta 11 me dano aryo me adwogi ma gibedo otho, gicogo i piny i yor me kabedo maduong’ me Sodom ki Ijipt.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

18 July 2020 nyuto cako me nino me alama adek ki nus (‘seven times’), ma gutyeko goyo cal ne ki lok me kwo ma otime i mwaka 1856 dok i 1863. Kare aryo eni gin alama me ‘seven times’. Kare aryo eni nyuto loko kit pa dispensation (loki me kare). Kare aryo eni bene nyuto med ngec ma rwate ki ‘seven times’.

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

I kare me loko woko ki i piny pa rwot pa Babulon odok i piny pa rwot pa Medo-Peresia ma Daniel olamo lemo me Levitiko 26, ka ma eni nyutu ni lemo me Levitiko 26 obedo alama pa lok woko pa nino me agiki. I neno pa Miller, i agiki pa waco lok ‘ywayo’ abiro, Miller olubo cwiny kacel ki olamo. Lubo cwiny nyutu kare ma Leona pa dul pa Yuda (dano me yweyo opuk), oyabo cing pa lok ma ocing.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Lamo pa Miller nyutu lamo pa Daniyel me Levitiko 26, ma rwate ki “seven times”, kadong otime i cawa ma olut ki dirica oyabe i neno pa Miller. Ento lamo pa Daniyel i chapta 9, bene rwate ki lamo pa Daniyel i chapta 2. Bene rwate ki lamo me waco bal pa Nebukadneza i tyeko pa “seven times” me en.

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Eracel, lamo pa Miller onwongo kiketo calo lamo me Levitiko 26, ma obedo lamo ma i wang jo me yaro bal, kadong lamo me kwayo golo lacim pa mwonya me agiki me poropheti; pien poropheti weng nyutu cawa ma agiki. Eracel, mwonya me Daniyeli 2 tito mwonya me agiki ma myero igolo lacimne. Lamo pa Miller, i neno me nindo pa en, obedo lamo me rwom cwiny ki tuk cwiny ma maber i kom kwer ma otimore bot kidi ma ber loyo i ot pa en. Rwom cwiny pa en onwongo ki nyutu kwede ju ma gipedo ki giyut i Ezekiyel 9, i kare me keto lacim pa 144,000.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller oneno ka adiera giluye piny tutunu ki lok me tito ma pe adiera, nyaka dong odonyo i kare ma boksi (Bibul pire keken) obalo woko. Tic me balo woko boksi pa Miller otime i pokol adek me Adventism, ka tye golo piny ma kiketo pire me kweyo woko Bibul King James pi loki manyen me Bibul ma kigoba, ma kicako iye Catholic.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller ocako nyigo matek, ci olamo; keken wang ot oyabore, ki jo weng owoto woko. Ci dano ma luyo kic (Lejon me dul Yuda) obino, oyabo dirica weng ci ocako yweyo. Nining ci Miller owaco peko pa cwiny ikom kidi ma maler ma kigwero-gwero, ci dano ma luyo kic ocike ni obigwoko kidi ma maler. I kare me pong-wic pa tic me yweyo pa dano ma luyo kic, Miller ogungo wang en pi kare matidi; i kare ma oyabo wang en, kic weng ki gweyo woko. Kidi ma maler gitye kigwero-gwero i iye ot, ci dano ma luyo kic oter sanduku madit i mesa, ogamo kidi ma maler ci ocingogi i sanduku, ci owaco ni, “Bi ineno.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Nyig coc “bin i nen” obedo alama ni adaa kityeko yabo kombedi. Adaa ma kityeko yabo pi Miller obedo adaa me agiki, pien gimaro ma bino en aye cweno Miller i “kwac,” ma nongo calo kwac madwong. I tikitiki pa gin pa Millerites, Miller obedo pa agiki me nongo lok pa Midnight Cry, ci kun pud pe kwac ma cweno ne i neno ocake, ogengo wang ne pi kare macek. Lok acel keken i Baibul ma kwano “kare macek” ki “wang” tye nyutu cako kwo ma mukwongo.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

> Nen, an anyutu botu gin me mung; pe wa bituro weng, ento wa bibilok weng, i cawa matidi, i pimo me wang, i agiki pa tarambeta: pien tarambeta obikuk, ki gi ma otho bibi dwogo ki tho, gibibedo ma pe romo gobo, ki wa bibilok. Pien en man ma romo gobo myero obedo ma pe romo gobo, ki en ma romo tho myero obedo ma pe romo tho. 1 Korint 15:51-53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

I gin mukato me lok woko pa muvimenti pa Laodikia me Lacam ma Adek dok odonyo i muvimenti pa Filadelfia me Lacam ma Adek, calo kit ma kimiyo cal i Buk me Nyutu, dyer apar acel, Miller calo agiki ikin virjin ma jwang me nongo ngec me kwac me i tung otum. Gin ma acaki me nongo en obedo gin ma cwinygi loyo i lamo tutwal.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> Man obedo dwon me i tung otum, ma onongo myero miyo teko i ngec pa malak ma aryo. Kicwalo malak ki i polo me cang jo maleng pa Lubanga ma cwinygi ocako piny, kede me yubu gi pi tic madit ma anyimgi. Jo ma tye ki twero mapol pe gin jo ma acel me gamo ngec man. Malak kicwalo bot jo ma pinyore, ma gimino cwinygi bot Lubanga, kede kicwako gi matek me yweyo dwon ni, ‘Wunen, lamako obino; wu wot i woko me nyutu kwede!’ Jo ma kimiyo gi dwon ni gipidi, kede i teko pa Roho Maleng giyweyo ngec, kede gicang owotegi ma cwinygi ocako piny. Tic man pe obedo i kic ki puro pa dano, ento i teko pa Lubanga; kede jo maleng pa En ma owinyo dwon, pe ginyalo kwero en. Jo ma cwinya gi maleng loyo gin obedo jo ma acel me gamo ngec man, ento jo ma congi gityeko tongo anyim i tic gin gubedo agiki me gamo kede me medo dwon ni, ‘Wunen, lamako obino; wu wot i woko me nyutu kwede!’

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

I agiki pa nino apar adek ki idyere me cal i lacen me apar acel pa Revelation, waci ma acel i waci aryo, ma kigoyo cal i lacen me apar adek abiro pa Ezekiel, kicweyo. Waci ma acel kelo lagu ma otho ma kiyelo oko kacel, ento gi dong otho. Waci eni kicweyo ki dwon ma okwano ni, 'in the wilderness', ma nyutu ni waci me Ezekiel ocako mapwod pe nino apar adek ki idyere me cal gi tyeko agiki. Nino apar adek ki idyere meno gin cal pa 'wilderness', kede ki i 'wilderness' aye ka kicweyo waci. 'Wilderness' bene obedo cal pa 'seven times', ma nyutu lok me yub kede yabo ma kelo wot me tem.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Tye ki medo kamedo i yiko pa lok, ki kwako pa dano bene tye ka medo kamedo, kit ma ki nyutu kwede i ‘Midnight Cry’ i mukato pa Millerite. Jogi ma mucwinya gi maler loyo en aye ma okwako lok pa dwone ma tye ka monyo i pat i acaki, kede jo me mukato pa Adventism gikwanyo bot baruwa ma William Miller ocoyo i nino mo manok mapwod pe obino 22 Okitoba, 1844, ma iye Miller cwalo adwogi ni ma agiki onege maber kede okwako lok pa Samuel Snow me ‘Midnight Cry’.

> “Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

> Omera Himes ma amaro: Aneno dwong i dwe me abicaryo ma pe aneno con. Kadi bene Rwot onyuta an cal pa dwe me abicaryo, i kare ma otime con—mwaka acel ki abalo—ento pe anongo tek pa gincal. Kany, nying Rwot obed ogwedhi, aneno ber, rwom, ki rwate i Buk Maleng, ma alemo pi kare madit, ento pe aneno nyo kombedi. Pak Rwot, o cwiny na. Mi Omera Snow, Omera Storrs, ki mukene, gin obed ogwedhik pi tic ma gitye kwede i yabo wang an. Atye macok ki gang. Dwong! Dwong! Dwong! Dwong! William Miller, Signs of the Times, 16 October 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

I dwogo me lok me gin matime pa “Midnight Cry”, macalo ma ki nyutu i nino pa Miller, Miller oloro wange pi kare matin. Kamano: “i kare matin, ka wang ocobo, i lawi me agiki; pien lawi bicono, kede jo ma otho bigolo malo.” I nino pa Miller, en onyuto gic ma gin agiki me nongo ngec pa “Midnight Cry”, calo ma otimore i lok me kwo pa kene. En onyuto jo ma paka-gi agiki me yee ngec, piny ceken ka laco yweyo ocoko kidi maler ma otal-tal ki oketo gi i sanduku madongo. I Buk pa “Revelation”, dite apar acel, gic ma gin agiki me yee lok mar aryo pa Ezekiel—ma en lok pa yamo angwen pa Islam, kede aye lok me keto cing—giyee ne piny ceken mapat ka lawi abicel me agiki cono, ma en lawi me “Woe” mar adek. “I kare matin, ka wang ocobo, i lawi me agiki; pien lawi bicono, kede jo ma otho bigolo malo ma pe gibal, kede wa bilokore.” (1 Corinthians 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Lok man tye ka nyutu dwogo kwo ma acel ma otime i bino marom aryo, ento bene tye dwogo kwo pa lati ma ohingo pa jo otho (jo ma giyaro aryo) ma otime i kare me lawi piny madit pa Revelation dyer apar acel. I “kare” pa lawi piny en, trompit ma agiki i tung trompit abiro ogudo, kede jo ma giyaro ma gine otho ma ginebede i yo, gigidwogo i kwo, pe calo jo Laodikea, ento calo jo Filadelfia; pien i kato trompit pa Woe ma adek, jo ma giyaro aryo kityeko kigolo gi cal, kede kityeko kidokgi ma pe romo buro, pien gipe dong pe bin timo bal doki. Miller nyutu dano ma agiki me nongo kwena ma kelo jo ma giyaro aryo i dwogo kwo, ma obedo kwena pa yamo angwen pa Islam, kede en aye kwena me golo cal.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Dwon pa tung eno miyo lagwete ma okuru me gi ma otho, ma kigi yaro i yoo pa Sodom ki Ijipt, ma agiki, gicung. Miller oneno ka ada kicako kano piny, kacel kacel, ki yore me tito ma pe ada. I agiki, Miller ogoyo lacwe, me cimo kare ma golo lacim myero ocake, pien golo lacim obedo tic ma tye ka medo kacel kacel. Golo lacim eno cako i agiki pa kare me nining adek ki aboro.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Ka Miller okono, En ma tye ki teko me yabo buk ma ogeme odonyo i lok me gin. I nindo pa Miller en ne Dirt Brush Man. Miller dong o lamo, ci otum otum bura o yabo, ma ne nyutu kabedo ma i kare ma tic pa malaika me adek me Laodicea obino lokore i tic pa malaika me adek me Filadelfia. Lamo ne obedo lamo me Levitiko 26; obedo lamo me ngeyo pa sekreto me porofeti ma agiki, ki yubu bal i wang lwak pa kwer ma okelo cawa 3½ i wi Witness aryo; obedo lamo pa gin ma ogeme i Ezekiel kit 9.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Ka giko lep, Kristo (dano ma obedo ki burashi me yweyo) odonyo kede ocako yweyo ot. Ka ogiko tic me yweyo pa dano me burashi, Miller oloro wange pi kare manok, me nyutu agiki me kare ma luny ma mac, ma otho, onongo onego gidok i kwo. Ema pien dano me burashi ocoko kidi ma welo ma osuki i ot pa Miller, oketogi i sanduku manyen ma madwong maloyo, i meza ma tye i tung ot pa Miller, ikare ma lami neno aryo gigolo gi malo calo bendera me alama. Calo bendera, kun gityeko, gikwaco rombe mukene pa Lubanga ma pod tye i Babulon ni, “bi i bino i nen” lok ma Simba pa dul me Yuda otyeko oketo kombedi i sanduku manyen ma madwong maloyo.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

I coc ma bino, wan bi cako tami ikom neno pa Ulai River calo cal me gin adier ma i Buk pa Daniel, ma kigolo lacim ki iye i 1798. Wa oketo kit mogo me welo anyim pi tami eno. En ma acel, ni kwena pa Millerite obedo maber tutwal (i tere me dongo ne), ento pe opong weng. Kigeto ne i kit pa twero ma balo aryo, pe adek. En ma aryo, ni ka nino pa Miller nyutu dwogo ma opong weng pa gin adier me kon, dong gin adier me kon gu obedo “ler ki apar dogo” maloyo ler mamegi mukwongo. En ma adek, ni ludiro pa malaika ma acel (ludiro pa Millerite) dong ngolo doki i ludiro pa malaika ma adek, ento ki cike mogo mapire tek. Millerite, macalo cal, gin Philadelphian; gin Nebuchadnezzar ma ki loko cwiny, ento, i agiki, pe maber, “oyubo Jericho doki” i 1863.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Dul pa Malak ma adek ocako calo jo Laodikea ma gi mito toko; ento, i agiki, gi bi medo i kwanyo woko me agiki pa Jeriko (Jeriko me kare me agiki).

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> Lakony pe obino me kwanyo woko gin ma paatriak ki profet owaco; pien En keken owaco kun jo magi. Gin adier weng me Lok pa Lubanga obino ki Iye. Ento kidi ma bera mape ki pimo magi giketo gi i kabedo me bal; lergi ma ber gicwako ne me timo latic bot bal. Lubanga odwaro gikwanyo woko ki kabedo pa bal, ka diket gi dok i kit pa adier. Tic man, lwet pa Lubanga kende romo tyeko. Kun onongo otyeko kub ki bal, adier onongo tye timo latic me tic pa lami-raal pa Lubanga ki pa dano. Kristo obino me keto ne kany ma biro gudo Lubanga, kede me timo rwede pa dano. The Desire of Ages, 287.

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