Article

# The Book of Daniel - Number Forty-Three

Buk pa Daniel - Namba 43

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Nyutu ranyisi pa gin marac ma kelo opoko i poto me Bibiliya

Author

Jeff Pippenger

Published

January 7, 2024

Formats

PDF
Word

Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.

Paulo oyaro Roma me nyono lubanga ni en aye twero ma ogengo twero me Papa me yaro i twero i mwaka 538, ci gin meno obedo lami ma William Miller onongo ngeyo ni ma oketo lok pa 'the daily' i buk Daniel ni en nyutu yore me nyono lubanga. Kit ma William Miller ocako kwede onongo time i twero aryo ma turo lobo bedo apor: me nyono lubanga, ci dok ruygi pa Papa. Ngec ma dit loyo ducu me cwako kit meno, en lami pa Paulo i 2 Thessalonians, kapo aryo, ka Paulo oyaro ni gengo ma kityeko keto i twero me Papa, ma Roma me nyono lubanga ocweyo, bino kijwayo woko, pi 'Laco me kwer' kiket i ot pa Lubanga, ka nyutu pire keken ni en aye Lubanga.

In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?

I i Buk pa Daniel, lamal me “the daily” ma nyutu luk pa jo ma pe geno Lubanga, pol kare tung’ok ki lamal me twero pa Papa, ka ki nyutu ne calo “the transgression of desolation” onyo “the abomination of desolation”. Ento i ceko pa Kiristo bot jo Kriciano bot lok me keto cing ki goyo piny pa Yerusalem, ma otime i mwaka adek ki aboro, ki 66 dok 70 A.D., Kiristo omiyo nying ni “the abomination of desolation, spoken of by Daniel the prophet” calo lamal pi jo Kriciano mane tye i Yerusalem me ngweo otum. Lok me con nyutu ni lamal en pe obedo lamal me Roma me twero pa Papa, ento me Roma me jo ma pe geno Lubanga. Lamal en myero ngweyo ne jo malubo geno, ka gi myero ngweo ki keto cing ki goyo piny. “The abomination of desolation, spoken of by Daniel the prophet,” obedo lamal me Roma me jo ma pe geno Lubanga, onyo me Roma me twero pa Papa?

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.

> Ka dong wun neno gin marac matwal ma kelo goro, ma lanabi Daniel owaco kwede, tye ka ocungo i kabedo malar, (ngat mo keken ma kwano, myero ongeyo): ci gin ma tye i Yudeya myero giwot ki luoro i gode. Ngat ma tye i wi gang pe obir piny me golo gin mo ki i gang; onyo ngat ma tye i pach pe obidwogo me golo gige. Pire tek bot gin ma tye ki kwak, kacel ki gin ma tye ka nyweno nyithin i dudgi i cawa jene! Ento myero wukwayi ni wot me yaro wu pe obedin i kare me obur, onyo i ceng me Sabato. Pien i kare meno bin bedo tem matek matwal, macalo pe obedo ki ikare me cako piny okutu kombedi; pe bino obedo doki. Ka pe ki poto cawa magi, rwom keken pe bin waro; ento pi nying gin ma kiyero, cawa magi bigeno poto. Matayo 24:15-22.

Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?

Dako White owiro ikom kit ma lok me ciko man otime i gin matime me balo Jerusalem ki mwaka 66 dok i 70 AD, kede ni en ocweno ni cal, onyo lamal me dul jo lweny pa Roma, obedo nyutu pi Joo Kristiani ma pol bene tye i Jerusalem me weyo ka lwoto. Ento, “tim marac ma kelo balo piny, ma Daniel lanabi owaco kwede,” en Roma ma pe gene Lubanga, onyo en Roma pa Papa, macalo ka Miller oketo kit yore me tamne iye?

William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.

William Miller onongo otingo ngec i kit aryo pa Loma (Loma me kwaro ma mede ki Loma me Pope), ento lok me mukato ma onongo tye iye omiyo myero oparo lwak aryo magi calo lwak acel keken. Kacel, gin lwak acel, ento bene ginyutu lwak aryo ma tedo ki mede. Pien lok me lapiir me 1798 omiyo kamano, Miller myero oparo Loma calo lwak acel ma matwal. I 1798, Miller onongo geno ni Dwogo me aryo pa Kristo obedo i anyim macego mwaka apar aryo ki abicel. Ongeyo maber tutwal ni Loma me Pope oyudo bal me tho i 1798. Pi Miller, pe tye lwak mukene me piny me bino i mede pa Loma me Pope, pien Kristo onongo tye oko me dwogo.

In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.

I lok me gin ma otime ma Miller obedo iye, en orwate ni cal ma i rwom aryo pa Daniel onyutu lwaka angwen me i piny, pien mano obedo gin ma Daniel omiyo adwogi ikome.

> And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.

> Lobo me rwot ma angwen obi bedo tek calo otwoo, pien otwoo oporore gin weng i but but kede olubo gin weng; kacel calo otwoo ma oporore magi weng, en obi poro i but but kede obi goyo matek. Ka i neno tiŋ kede yot me tiŋ, but mo pogo me lal agulu, kede but mo otwoo, lobo me rwot obi yar; ento bi tye iye but mo pa teko pa otwoo, pien i neno otwoo orem ki pogo ma kulu. Daniel 2:40, 41.

Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.

Miller onongo ngeyo ni tye lobo pa rwot angwen keken, ki lobo pa rwot ma angwen, ma en acel me agiki, obedo Roma, ma onongo ngeyo ki kare mukato ni obedo Roma ma pe yero Lubanga, ki lacen en Roma me Papa. Pi Miller, lobo pa rwot ma angwen, ka rwatte ki lok pa Daniel, onongo “ogabore”; ento pi Miller, gabo eni keken onongo nyutu patpat i kit atir ki kit me loyo cwiny pa lobo pa rwot me Roma. En obedo kakare, ento ngeyo ne pe opong.

Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.

Miller pe oneno ni weko Roma ma pe tye ki Lubanga ki Roma me Papa obedo piny ikom weko ma Lubanga oketo Paulo me nyutu. Paulo (ki Yohana Bapatisita) onyutu ni i kare me Salaba, gin me ringo myero odok gin me cwinya. Pien pe tye ki ngec man, Miller myero oweko ye ni Roma obedo lwak acel ma tye ki yore aryo. Ka dong, obedo atir, ento ogengo. Pe oneno ni Roma me cwinya kityeko nyutu ne kwede Babilon me ringo; pien Roma me cwinya (Papasi) bene obedo Babilon me cwinya.

Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.

Babilon ma piw, calo ker ma acel i ker angwen ma i Daniel 2, myero nyutu cal pa ker ma angwen, pien ma acel jwijwi nyutu cal pa ma agiki. Ruma ma pe me lamo kityeko nyutu ne ki Babilon, ento Ruma ma pe me lamo kacel ki Babilon gi nyutu cal pa Ruma me lamo (papasi). Kadong papasi obedo ker ma abic, kityeko nyutu ne ki Babilon. Man en adwogi madit me pingo ma omiyo Sister White opacoo golo i cing pa Isirayel ma piw i Babilon pi higa 70, ki golo i cing pa Isirayel me lamo i Babilon me lamo pi higa 1260.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> Macalo kede nyith pa Isra’el ma gicano gi i Babilon ikare me gologi ki piny, onongo Kanisa pa Lubanga i piny obedo i oturu ikare man ma bor matwal me loro ma pe giko. Prophets and Kings, 714.

Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.

Ka eni ni, Miller pe onongo tye ki peko me ludoko ceke otimo me porofeta ma pire tek nyutu Roma pa joma pe yaro Lubanga, ki Roma pa Papa. Wabimiyo ayera pa man ka wacwalo anyim, ento ka wa ngeyo ni Miller oneno Roma pa joma pe yaro Lubanga ki Roma pa Papa macalo lobo acel, wa twero ngeyo pi ngo omiyo Miller pe onongo tye ki peko ka Yesu oyiko “lajwa me leyo, ma Daniel porofeta owaco kede,” macalo otimo me Roma pa joma pe yaro Lubanga, kun pud ngeyo ni loc me “lajwa me leyo” i kitap Daniel obedo cal pa Roma pa Papa. Miller pe onongo oneno teko adek ma kelo leyo, ci pi weko man, kit ma otyeko ciko porofeta kwede onongo macok, ento atir.

But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.

Ento wa myero ngeyo nininge pe rwate ma nen i timo ne atir i gin pa con me mwaka AD 66, ikare ma Ruma ma pe yubu Lubanga oketo cal me lweny pa gi i kac ma lamal me ot pa Lubanga pi timo ne atir lok me poro pa Kristo? “Gino marac ma kelo apuk, ma Daniel lawi owaco kwede,” en obedo kit me nyutu pa Ruma ma pe yubu Lubanga onyo Ruma pa Papa? Dwoko pa lapeny man yot maloyo ka i gene ni tye twero adek me kelo apuk, pe aryo. Wa myero cako ki yubu pa Sista White pi timo ne atir pa lok me poro pa Kristo pi ogoyo woko Jerusalem.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> I keto Kristo i lacaraba ma jo Yahudi otimo, obedo tye kwede kobalo Yerusalem woko. Rem ma otyeko cwe i Kalivari, obedo lanyut ma onyono gi i balo, pi piny man kede pi piny ma bino. Kamano boti bene obedo i ceng ma agiki ma dit, ka hukumu bino ocobo gi ma gikweyo woko kica pa Lubanga. Kristo, kidi me butu pa gi, obedo nen botgi calo got me kwer. Lewic me wangne, ma bot jo maler obedo kwo, bino obedo bot jo marac mac ma yaro weng. Pien mer ma gikweyo woko, kica ma gigoyo piny, ngat ma ton lac bino obalo woko.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> "Ki lok me cal mapol kacel ki ciko ma kiloko i kare kare, Yesu onyiso gima obedo bot Yahudi pi yweko Wod Lubanga. Ki leb magi En onongo owaco bot dano weng i kare weng ma gikwanyo woko me nongo En calo Lawi gi. Ciko weng tye pi gi. Tem ma kicwer, wod ma pe winyo cik, latic me walo ma kwena, latic me yiko ot ma giconyo, tye ki calgi i temo pa lacwec weng. Ka pe obalo cwiny, otum ma gin onyiso anyim obedo pa en." The Desire of Ages, 600.

When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.

Ka Paulo onongo nyutu lok me yiko aa bot atir dok i bot me tipu, onongo nyutu ni otime i cawa pa msalaba; myero kinwongo ni balo Jerusalem rwate maber kacel ki msalaba. Balo pa Jerusalem me atir, ma i acaki onongo otime ki Babilon me atir, otime agiki ki Loma me atir; pien Yesu kare keken nyuto agiki ki cako. Goyo i wi piny ot pa Lubanga ma maleng ki lwak, ma ocako ki twero pa jo ma pe gi yaro Lubanga pa Babilon, ogiko ki twero pa jo ma pe gi yaro Lubanga pa Loma.

The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.

Turo piny me chuny pa Jerusalem me chuny otyeko gitimo ne ki Rome pa Papa, kede kare aryo mag turo piny (me adok-adok ki me chuny) gi nyutu calo turo piny jo pa Lubanga ma kitimo ki twero me balo woko ma adek, ma i lok me Rome gimiyo nying “Rome pa kombedi.”

There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.

Tye ki teko adek, ma acel acel gicako lweny ki jo Lubanga. En drakon me paganism, ma kicome ki le me pi pa Catholicism, dok kicome ki le me piny pa United States (porofeta me bolo). Paganism kityeko yaro ne ki teko mapol me jo pagan ma gicwalo piny Isirayel me cing. Paapate dok ocwalo piny Isirayel me cwiny pi higa 1260, ki 538 nyo i 1798. Kacel me adek pa drakon, le, ki porofeta me bolo en Rome manyen; ki bene, ocwalo piny jo Lubanga i “cawa” me poto matek me cik me Sande. Teko adek ma yweyo piny pa drakon, le, ki porofeta me bolo, kityeko yaro gi calo Rome me pagan, Rome me Paapa, ki Rome manyen.

In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.

I kom Apokarip 17, yore pa jo pe gikwanyo Lubanga obedo rwodi angwen ma makwongo; rwot ma 5 obedo lwak pa Papa; kede rwodi ma 6, 7 ki 8 obedo rwom me adek pa Roma me kombedi.

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.

> Tye rwodi abicel: abich gipoto woko, acel dong tye, ki mukene pud pe obino; ka obino, myero obedo kare manok. Kede le ma obedo con, ki pe tye kombedi, en keken obedo rwot me aboro, obedo i tung rwodi abicel, ki odonyo i balo woko. Revelation 17:10, 11.

In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).

I kom Daniel gite aryo, tim me jogi obedo piny pa rwot angwen weng, ki Babilon ma atir oo i Ruma ma atir. Babilon me Lamo obedo Papasi (wi me dhahabu), kun rwate me adek pa drakon, biist, ki nabii ma pe atir (Ruma me kombedi), kityeko nyutone ki rwate me adek pa Medo-Persia me Lamo, Girisi me Lamo, ki Ruma me Lamo (ma coye ma kelo tho osegwoke).

When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.

Ka Yesu otere “gin marac me balo” ma Daniel lanabi owaco kom en, onongo en kanyutu “alama” ma rwate ma Kristiani myero gihange i Loma adek weng. Loma me pagani, Loma pa Papa, ki Loma me kombedi weng gi juŋo jo pa Lubanga. Juŋo meno kinyutu ki lok me lanabi macalo gidiro piny Ka malyar ki lwak. Yesu omiyo ciko ni juŋo meno tye ka bino pi kare acel acel i kare adek me juŋo. Ka “alama” me twero pa Loma kityeko keto iyie Ka malyar, cawa me oloro Jerusalemu obino. Yesu pe onongo tiyo ki lok me Daniel pa “gin marac me balo” calo cal me twero pa piny, ento calo cal me alama ma Kristiani myero gihange.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.

> Yesu owaco bot latic pa iye ma tye ki winyo, kwero ma obito pondo bot Isirael ma omegore ki Rwot, kacel keken ki pako me dwoko ma obino iegi pi ginyayo Mesaia ki gicako iye i calab. Alama ma pe romo balo obino anyim i agiki marac. Cawa ma gitye ki medo ne obino aa dyer ki oyot. Kadong Lwak-kwone ociko lubo pa iye ni: “Ento ka uneno gino ma ogamo ma kelo gonyo piny, ma nabi Daniyeli owaco komone, tye kongo i kabedo maleng, (en ma kwano, obed ngeyo:) ci jone ma tye i Yudea kube wot ii got.” Mato 24:15-16; Luka 21:20-21. Ka kite me lweny pa Loma ma lamal kityeko kete i piny maleng, ma orwate woko katica i woko me olugo me gweng, ci gin ma luge Kristo myero gubedo nongo kuc ki cego. Ka alama me ciko otyeko neno, jone ma bino wot ka gubedo dwogo pe myero gwoko kare. I lobo Yudea weng, kede i Yerusalem keken, ciko me wot myero gigwoko kombedi. En ma otime bedo i wie ot, pe myero obedi piny i ot, nokin pe wek ogwok jami me wel pire kene ma welo. Jone ma tye katic i puom onyo i puom me mwon, pe myero gigwoko kare me dwogo konyo rubbe me woko ma gicweyo piny ka gitye katic i lape ceng. Pe myero gubed kagwoko kare mo keken, wek pe gibed kany i balo weng. Lwak Madit, 25.

In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.

I lok man, Dul White nyutu “rwatte me opoto” calo “cal ma atir maber ma pe romo leyo,” ma en obedo “cal me lweny pa Loma ma me yeyi jogi,” ma gi oketo “i piny maler me Yekaalu.” Yesu pe otimo ki “rwatte me opoto” me nyutu calo twero pa Loma me yeyi jogi onyo twero pa Loma me Papa; ento ocano en calo “cal.” Ka “cal” okete i piny maler me Yekaalu, jo pa Kristo myero gika woko ki Jerusalem, “pi pe gibedo iye i opoto ma weng.” Kombedi, i lok man keken, Dul White dok mede odoco ka nyutu ni porofesi pa Kristo ma onwongo nyutu opoto, opongo ne pe gumit acel keken.

> “The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.

> Poro ma Rwot Yesu omiyo pi dwogo pa tam me Lubanga ikom Jerusalem obinongo ki opong mukene; balo ma matek ma onongo obedo kany en keken ne obedo calo layo matidi keken. I goro pa kabedo ma ki yero, watwero neno goro pa piny ma okano woko kica pa Lubanga ki ogoyo i piny cik pa En. Ocolo ducu gin ma kiginyo ikom peko pa dano ma piny oneno i kare mapol mapol me bal. Cwinya doko marac, ki wic doko noko i peno. Adok pa weyo rwom pa Polo tye matek ducu. Ento i nyutu pa kare me anyim, gin ma ki nyuto kwede ocolo ducu dok. Gin ma kiginyo i con—dogola madit me gum, mwonya, ki loko-telo, ‘lweny pa lakit-lweny ... ki dwon ma ocoyo, ki gobo ma gigedo i rem’ (Yesaya 9:5)—gin magi obed angeo kun ki lare gi ki lor pa ceng meno, ka Roho pa Lubanga ma gengo obipoto woko tutwal bot jo marac, pe dok omako i gengo yub pa ruc pa cwiny pa dano ki cwer pa Setani! Piny bino neno ci, macalo pe con dong, adok pa telo pa Setani.

> “But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.

> Ento ikare eno, macalo ikare me ogabo pa Jerusalem, jo pa Lubanga gubed gikwanyo woko; ngat keken ma obi nywongo ni nyingne ocoyo i bot joma tye ngima. Yesaya 4:3. Kristo ose nyuto ni obino dok pi kare aryo me acoko botene gin ma tigi i yie ki iye: ‘Ento i kare eno, dul weng pa piny gubedo ka pac cwinya, kendo gubineno Wod Dano ka obino i ikome pa polo ki teko ki dwong’ madwong’. En obiwoyo malaika ne ki dwon pa abur madwong’, kendo gibicoko woko jo ma oyerone ki i wii angwen, ki i tung’ pa polo acel oo i tung’ pa polo mukene.’ Matayo 24:30, 31. En kare, gin ma pe gikwero Kwena maber gubed gupoto ki pwuoyo ma aa ki cinge, kendo gubed gibalo gi ki can pa bino ne. 2 Tesalonika 2:8. Macalo Israel me con, jo marac gubalo gigene; gipir piny pi richogi. Kwo me richo ocweyo gi woko ki Lubanga, kitgi obedo ojoro ki peko malac, malo nyuto pa dwong’ ne obedo botgi mac me potope.

> “Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.

> Jo weng myero bed i kwer, pi pe gi wil ngec ma kicwalo botgi i lok pa Kristo. Macalo en omiyo latic pa En ciko pi obal pa Yerusalemu, kamegi cal me kabino pa ohiny, poki obed gi twero me wut woko; en bende omiyo piny ciko pi nino pa obal ma agiki, kede omegi cal me kabino pa en, pi jo weng ma mito obed gi twero me wut ki kec ma obino. Yesu owaco ni: ‘Gubed cal i ceng, kede i dwe, kede i lagit; kede i piny obed kup pa jo piny.’ Luke 21:25; Matthew 24:29; Mark 13:24-26; Revelation 6:12-17. Jo ma neno gin ma yaro bino pa En myero ‘gin ngeyo ni obedo macok coki, paka i gop me ot.’ Matthew 24:33. ‘Erwate, bedu i kwer,’ en aye lok me ciko pa En. Mark 13:35. Jo ma giconyo ciko pe gidong i otum, pi nino meno pe orwanyogi ka pe gi ngeyo. Ento bot jo ma pe gibed i kwer, ‘nino pa Rwot obino calo jakwo i otum.’ 1 Thessalonians 5:2-5. The Great Controversy, 36, 37.

When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.

Ka Sister White onongo ogoyo coc me lok magi, otum me anyim pa balo Jerusalem onongo tye ka bino. Tyen me dwoko tim ma kitimo bot Ruma me kombedi (the dragon, the beast and the false prophet), i agiki pa lobo, nyutu bal ma agiki pa Babulon pa tipu; ento Babulon pa tipu (papasi) dong obale cente acel i 1798. Balo Jerusalem nyutu tyen me dwoko tim pa Lubanga i kom kanisa ma opoto woko.

The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.

Kwanyo woko pa Yerusalem ki higa 66 AD nyo i 70 AD, ma obedo higa adek ki abara, nyutu kit me kwanyo woko ma yub pa Lubanga ma ocwalo kwong kelo i agiki pa lobo, ma kicwalo iye Loma ma kombedi (the dragon, the beast and the false prophet). Tic me tago Yerusalem ki kwanyo woko ne, ma jo ma pe goro Lubanga otimo ki higa 66 AD nyo i 70 AD, otyeo atir atir higa adek ki abara.

The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.

Lweny me coko ki bolo woko pa Jerusalem me Roho, ma kityeko timo ki lwak pa Papa, otye pi mwaka me lanabi adek ki aboro, ki 538 nyaka 1798. Til aryo magi nyutu calo lweny me coko ki bolo woko pa Jerusalem i "saa" me bal matek pa cik pa Sande, ma kikelo ki Rome me kombedi. Bolo woko adek pa Jerusalem, ma en ma ogiko, kidwogo woko, calo kit ma kityeko nyutu i Buk pa Daniel.

The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.

Buk pa Daniel cako ki Babilon oloyo kede ogolo Yerusalem, ki otyeko ki golo pa Babilon kede oloyo pa Yerusalem. I lweny adek weng, tye alama ma kimiyo bot jo Kricitiani ma oketo ngec botgi me gwen ki lweny ma obino. I mwaka AD 66, en obedo ka lwak pa Ruma ma pe wero Lubanga giketo alama megi me lweny (bendera me lweny megi) i piny maleng pa Ka pa Lubanga. I mwaka 538, en obedo ka “Laco me Bal” kityaro, kun bedo i ot pa Lubanga (Kanisa pa Kricitiani), kinyaro pire ni en obedo Lubanga, ka ocoyo cik me Sande i Dero me Orleans i mwaka en. Paapasi gicimo keto cik me Sande macalo rwat ma nyuto twero gi i kom piny pa Kricitiani, pien gicoyo adwogi (maber) ni Leb pa Lubanga pe cwalo yubo me Sande, ki gin ma gicako Sande macalo ceng me yubo i Kricitiani obedo rwat ma nyuto ni twero pa yoregi kede kitgi me jo ma pe wero Lubanga tye maloyo Baibul.

In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.

I higa 538, Jo-Kristo myero weko ki Kanisa me Roma; pe keken pien pe obedo kanisa me Kristo ma ada, ento bene pien alama me twero pa Papa giketo i piny maler me kanisa pa Lubanga. Sister White nyutu yore me weko ma i lok me mukato meno, ma ocako kare ma kanisa pa Lubanga owil odonyo i thim pi higa 1260.

> “But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.

> Ento pe tye kica i kin Ladit me can ki ladit me otum, ento pe romo bedo kica i kin joluwo gigi. Ka Jo Kristo ogamo me bedo kacel ki jo ma kityeko yubo woko ki pagani kuce, gin okato i yoo ma kelo gi dok kure ki ada. Satan ocwec cwinya ni oromo olengo joluwo Kristo mapol. Eka oketo teko mamege pire tek i botgi, omiyo gicako yaro jo ma obedo ka tito ada bot Lubanga. Pe tye ngat mo ma ongiyo maber kit me keco yie pa Kristo ma adier macalo jo ma con gin lugwokone; ci Jo Kristo ma oweko yie, ka gicel kacel ki lamedi gigi ma kityeko yubo woko ki pagani kuce, gicwalo lwenygi i kom gin ma pire tek i puonj pa Kristo.

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Obedo myero lweny ma matek pi jo ma goba me geno me bedo tek ikom lok ma pe atir ki gin ma rac tutwal ma kiyiko gi i gudi pa lapriest kiyabo gi i kanisa. Baibul pe kigamo calo cik me geno. Pwony me rwate me dini kiyaro ne heresia, ka jo ma gwoko ne kicemo gi ki kigengo gi.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> Bang lweny ma tutwal ki ma tek ma otime pi kare madwong, jo manok ma winyo maber gicimo wii me kwanyo woko rwom weng ki kanisa ma opoto woko ki adiera, ka con pe oyweko pire keken woko ki bwola ki yero cal. Gineno ni kwanyo woko obedo mite ma pire tek ka gubedo winyo Lok pa Lubanga. Pe gitemo weko bal ma rwako kwo pa cwinye gi, ki keto rwome me timo ma bino kelo balo i geno pa lutino gi ki pa lutino me lutino gi. Me gwoko kuc ki rwom maber gubedo otum me golo cing i gin weng ma rom ki bedo tigi i kom Lubanga; ento gineno ni kuc keken bene obed ma kicayo tutwal ka kikeko ter. Ka rwom romo gwokore keken ka ki cako cwalo adiera ki twero maber, dong obed poto, kadi lweny. The Great Controversy, 45.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> Kare ma pe giko tye i anyim wa. Lapok obino kwoyo woko. Wa ma wan tye i kabedo man ma cwer cwinya ki tutwal, ngo ma wan tye katico, ki ngo ma wan tye paro, ni wa wamo mito bedo ma yot pa wa keni keken, kun cwinyo tye ka bale woko i tung’ wa? Cwinya wa otyeko bedo cok woko? Pe wa twero neno onyo ngeyo ni wa tye ki tic me timo pi gwoko kwo me ngat mapat? Lawi wa, bin i dul pa jo ma ki wang pe neno, ki wi pe winyo? Obedo pi nono ni Lubanga omiyu ngec me mit ne? Obedo pi nono ni omweyi lamal i mede ki mede? I geno wac me ada matwal pi gin ma obino obutu i piny, i geno ni kec pa Lubanga tye kacongo i wi jo, kadi pe, itwero pud bedo ki yot, lego, pe ki paro, ki mito yegi?

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.

> Kombedi pe obedo kare pi jo pa Lubanga me medo cwinygi i wilobo onyo me cano gin mabergi i wilobo. Kare pe tye bor, ka, macalo latic pa kare con, wan bino gitamo woko me yenyo kabedo me kube i kabedo ma ogor ki dano, ma peke ki ngat. Macalo lweny me okollo Jerusalem ma lwak pa Roma otimo ne obedo lurem pi Kriciano pa Yudea me oro, kamano bende, ka piny wa kelo twero i cik me mako Sabat pa Papa, en bino bedo kwer bot wa. Ci en bino obed kare me weko taun madit; ci lacen wa bino weko bende taun matidi, me doko i ote me paco i kabedo ma obur i iye gang. Kombedi bende, pe wan myero yenyo ot ma piro loyo i kany; ento wan myero pako kwo wa me ceto i lobo maber loyo, gin polo keken. I kabedo me miyo cwiny wa keken, pe wan myero golo jami wa; ento wan myero pinyore me gwoko cente ki rwate. Talent ducu ma Lubanga omiyo wa me kare, myero kitiyo kwedgi pi dwong pa En, i miyo kwer bot piny. Lubanga tye ki tic ma myero lutic kacel pa En otimi i taun. Mison wa myero kigwoko gi kacel; mison manyen bende myero kiyabo. Me wot anyim i tic man maber, bino mito golo cente ma pe diki. Ot me woro Lubanga mite tye, ma iye ki twero kicoyo dano me bino winyo adwogi pi kare man. Pi gin man keken, Lubanga ocwalo bot lugwoko jami pa En kapito. Pe tim ni jami mamegi gituki i tic me piny, pi tic man pe gigoyo cing. Ket cente gi jami mamegi i kabedo ma itwero cwako kwedgi pi ber pa tic pa Lubanga. Cwal gin maber mamegi me anyim i polo. Testimonies, Buk 5, pot 464.

Back to Articles