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# Parallel Warnings - Number Two

Lok me ciko macok ki macok - Namba aryo

Unveiling the Prophetic Tapestry: Decoding the Messages of Revelation 14 in Millerite History and Today

Yabo laya me porofeti ma kicweyo: Yik lok me Puk me Yabo apar angwen i lok me cawa macon pa Millerite ki kombedi

Author

Jeff Pippenger

Published

August 8, 2023

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When the parable of the ten virgins was fulfilled in Millerite history it took place during the second angel’s message. The second angel’s message represents two distinct messages, both in the period of time which they cover and in terms of the intended audience of the message. The second angel’s message was directed to the Protestant churches that had just returned to Rome and became daughters of Babylon. The Midnight Cry was directed to the sleeping Millerites. The first message was directed outside of the Millerites, the second was directed inside. This will be fulfilled to the letter in our day.

Ka lok me cal pa nyako apar ma tye ki lukwena otimo piny i kit ma otime con bot Millerite, eno otime i cawa pa lok pa anjelo marom aryo. Lok pa anjelo marom aryo nyutu ni tye lok aryo ma pire kene, pire i kare me cawa ma gicako, ki pire i jo ma lok en kicayo ne. Lok pa anjelo marom aryo kicwalo bot kanisa me Protestant ma gitye kacel gi dok cen bot Rom kede ma gicemo bedo nyithini pa Babulon. Waco madit me otum kicwalo bot Millerite ma gitye ka nino. Lok marom acel kicwalo i woko pa Millerite, marom aryo kicwalo i iye pa Millerite. Man bitimo piny ki calo nyig lok kom kom i kare wa.

The difference that needs to be noted in the repetition of our day is that in the beginning of Adventism the message of the second angel first went outside the Millerites and then part two of the message went inside the Millerites. At the end of Adventism, when the parable is again repeated, so also is the second angel’s message. We are told that directly more than a handful of times. But the two-fold nature of the message is reversed at the end. The first message goes to Adventism and the second to those outside of Adventism. We are told that the work and message represented by the angel of Revelation eighteen is a repetition of the second angel’s message.

Roco ma myero kinongo i dwogo me cawa wa en ni: i acaki pa Adventism, kwena pa lacit ma ariyo con ocake wot bot jo ma tye i woko pa Millerite; ci but ariyo me kwena con odonyo iye jo Millerite. I agiki pa Adventism, ka wac me apoya dok odwogo, bene kwena pa lacit ma ariyo dok odwogo. Kik waa ne maber mapol woko. Ento kit me but ariyo me kwena omoko iye i agiki: kwena ma acel wot bot Adventism, ento ma ariyo wot bot jo ma tye i woko pa Adventism. Kik waa ni tic kacel ki kwena, ma ki rwako ne lacit i Fweny apar aboro, en dwogo me kwena pa lacit ma ariyo.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Lanabi owaco ni, “Anen malayika mukene obuto ki polo, ki twero madwong; kede piny ocane ki dwong’ pa iye. Kede okok ki dwon ma tek, waci ni, Babilon ma madit oboto, oboto, kede obedo ot pa lajok” (Yabo pa Yohana 18:1, 2). Man en ngec acel keken ma kimiyo ki malayika marom aryo. Babilon oboto, “pien omiyo piny weng omak waini me kwer pa yo marac me coyo pa iye” (Yabo pa Yohana 14:8). Waini man ngo?—Pwony ma pe adieri pa iye. Omiyo piny Sabati ma pe adieri i kabedo me Sabati me cik ma angwen, kede odwogo lok ma pe adieri ma Satan en ma acel owaco bot Eva i Eden—bedo pe tho ma mapore tek pa cwinya. Lok me bal mapol ma rwate en oyabo maber loyo i kabedo ducu, “kun opwonyo calo pwony cik me dano” (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Ka Yesu ocako tic pa iye i lwak, ocweyo Kac pa Lubanga ki yubu marac ma gigonyo iye. I kare me agiki me tic pa iye, ocweyo Kac pa Lubanga odoco. En aye, i tic me agiki me ciko lobo, gigolo kwac ariyo ma tye keken bot kanisa. Ngec pa malaika me ariyo en ni, ‘Babilon opoto piny, opoto piny, boma maduong’ en; pien en omiyo oganda weng kinywogo mwenge me cungi pa yarone’ (Revelation 14:8). Ka i dwon madwong’ me ngec pa malaika me adek, ginweno dwon ki polo ma waco ni, ‘Wuti ki iye, jo ma an, wek pe obed luteyo kede i balone, ka wek pe oyud ki i cobone. Pien balone odugi i polo, ka Lubanga oparo maracone’ (Revelation 18:4, 5). Selected Messages, book 2, 118.

The message of the second angel at the beginning of Adventism is the same message as the message represented by the angel of Revelation eighteen, and in that warning, there are two voices that proclaim a message. The first voice is proclaimed when the earth is lightened by his glory and in verse four John heard another voice saying, “come out of her.”

Lok pa malaika namba 2 i poc pa Adventism obedo lok acel keken calo lok ma ki nyutu ki malaika me Buk me Yabo namba 18, ci i ciko meno tye dwon aryo ma waco lok. Dwon ma acel kikwaco ka duŋo pa en olero piny, ci i coc 4 Yohana owinyo dwon mukene ma waco, "Wuo aa ki iye."

In Millerite history the call out of Babylon came first and the message to the Millerites came second. In Revelation eighteen it is the second voice, or second message that addresses those outside of Adventism. Along with the declaration that there are “two distinct calls made to the churches” we find that the two times Christ cleansed the temple (at the beginning and ending of His ministry) is also an illustration of the beginning and ending of Adventism.

I lok me con pa jo Millerite, waco ma kwayo ni, ‘wut woko ki Babilon,’ obino mokwongo; ento waco ma kiwaco bot jo Millerite obino aryo. I Nyutu pa Yohana apar aboro, en aye dwon aryo, onyo waco aryo, ma owaco bot jo ma pe tye i Adventism. Rwate kwede waco ma poyo ni, ‘tye waco aryo ma gigam woko ma kicwalo bot kanisa,’ wa nongo ni kare aryo ma Kiristo ocweyo Tempi (i cako me tic ne ki i agiki pa tic ne) bene obedo cal me cako ki agiki pa Adventism.

The beginning of Adventism illustrated a purification of the workers that helped in building the foundation that William Miller was used to establish. The foundation was completed at the conclusion of the second angel’s message, for with the arrival of the third angel on October 22, 1844 the truths that make up the foundations of Adventism were made available to understand, for those who are willing to hear.

Cako me Adventism onyutu yweyo pa latic ma ogonyo i yubu faundeshen ma William Miller katico kwede me keto. Faundeshen otyeko i agiki me lok pa malaika aryo, pien, kun malaika adek obino i October 22, 1844, lok me adaa ma gicwe faundeshen pa Adventism ginyutore pi ngeyo, pi jo ma mito winyo.

The work of building the foundation concluded at the climax of the history of the second angel, when “two distinct calls were made to the churches.” The first call was outside the Millerites, the second was for the Millerites. But another beginning that aligns with Adventism’s beginning is the ministry of Christ when He cleansed His temple the first time. The prophetic illustration of the temple being cleansed is marking a purification at the beginning and end of His ministry, that in turn typifies a purification of Adventism at its beginning and ending. Christ’s two temple cleansings align with the beginning and ending of Adventism, but His message was just for His covenant people who were in the process of forever divorcing themselves from God.

Tic me keto kit ma pire tek otyeko i kabedo ma wiye maloyo woko i lok me mukato pa malak me aryo, ka "kwayo aryo ma poyo poyo otime bot kanisa." Kwayo ma acel obedo i boko jo Millerite, kwayo ma aryo obedo pi jo Millerite. Ento cako mukene ma rwate ki cako pa Adventism en tic pa Kristo, ka En oyweyo Hekalu pa En i cawa ma acel. Nyutu porofetik me yweyo Hekalu ogoyo cing ni i cako ki i agiki pa tic pa En tye yweyo, ma bene nyutu yweyo pa Adventism i cako ki i agiki pa ne. Yweyo aryo me Hekalu ma Kristo otimo rwate ki cako gi agiki pa Adventism, ento kwena pa En obedo keken pi jo lagam pa En, ma tye i yore me cweyo gi woko ki Lubanga pi kare matwal.

The beginning of Adventism presented a message announcing the opening of the judgment and the end of Adventism is announcing the end of judgment. Jesus cleansed the temple the first time and rebuked the Jews for turning His house into a den of thieves, but the second cleansing of the temple was “among the last acts of His ministry.” At the end of His ministry, He no longer told the Jews that they had made His Father’s house a den of thieves, he then told them that their house “was left to them desolate.”

Cako pa Adventism omiyo ngec ma nyiso ni yabo pa kot pa Lubanga otime, kede agiki pa Adventism bene tye ka nyiso agiki pa kot pa Lubanga. Yesu oyweyo ot pa Lubanga i kare ma acel, kede owaco bot Yahudi ni gi obalo ot pa en i yie pa gabo; ento yweyo pa aryo pa ot pa Lubanga obedo “i tung gin ma agiki me tic pa en.” I kare ma agiki me tic pa en, pe dong owaco bot Yahudi ni gi otime ot pa wuon Yesu obedo yie pa gabo; eka owaco botgi ni ot pa gi “ose weko botgi mapeke.”

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> Ka dong, jo me gamo ki i piny weng giyeyo ot pa Lubanga ma kigiweko pi gamo bot Lubanga. Ki kineno lum lum kede gol ki kidi ma wel tutwal, en onen calo ber ki madwong. Ento Yahowa pe dong kinongo i ot madwong ma maleng meno. Israel calo piny acel odiyoo woko ki Lubanga. Ka Kristo, ikom agiki me ticne i lobo, oneno i iye ot pa Lubanga pi kare me agiki, owaco ni, ‘Nen, otwu kityeko weko botu piny opoto.’ Matayo 23:38. Paka kombedi, okwongo yaro ot pa Lubanga ni ot pa Womne; ento ka Wod Lubanga owuoko ki i bot wang ot magi, bedo pa Lubanga okobo woko pi kare ducu ki i ot ma kityeko cano pi yotne.

The temple He cleansed at the beginning was a different temple than what He cleansed at the end. The first temple was His Father’s house, but the second temple was the Jew’s house. The Lord entered into covenant with Adventism at the beginning and Adventists became priests in His temple. At the end of Adventism, they are to be no more priests, and their house will be desolated.

Hekalu ma oyweyo i cako en mapat ki hekalu ma oyweyo i agiki. Hekalu ma acel en ot pa won ne, ento hekalu ma aryo en ot pa Jo-Yahudi. Rwot otimo keken ki Adventism i cako, kede Jo-Adventist obedo Jodolo i hekalu pa ne. I agiki me Adventism, gi pe dok bedo Jodolo, kede ot pa gi bikweyo piny.

The second angel represents two messages. This is one reason the message is represented as Babylon falling twice. This is not the primary reason for the twice repeated announcement of Babylon’s fall, but is one reason. How is it two messages?

Lacar ma aryo nyutu ngec aryo. Man obedo kom acel ma miyo ngec pa lacar ma aryo kinyutu calo Babilon opoto cawa aryo. Pe man obedo kom madit pi waco ma gidwoko cawa aryo ni Babilon opoto, ento obedo kom acel. En nining ma obedo ngec aryo?

The second angel arrived in response to the rejection of the first angel’s message. When the failed prediction, identifying 1843 as the conclusion of the 2300-year prophecy, the Protestant churches used the erroneous message to reject Miller’s message. Miller’s message was the first angel’s message. At its rejection the Protestant churches, who had been God’s church in the wilderness for over 1260 years, were rejected and became a daughter of Babylon. At that point the second angel arrived with his message.

Malayika me aryo obino i dwoko pa kwero me kwena pa malayika me acel. Ka lapok nyutu ma pe olare, ma onwongo nyutu ni higa 1843 obedo tyeko pa poropheti me higa 2300, kanisa pa Protestant onongo gitiyo kwede kwena marac me kwero kwena pa Miller. Kwena pa Miller en kwena pa malayika me acel. Ka gikwero ne, kanisa pa Protestant, ma onongo obedo kanisa pa Lubanga i piny me cogo pi higa 1260 maloyo, gikwero gi, gi odoko nyara pa Babulon. I kare meno malayika me aryo obino ki kwena pa en.

There are some very important points involved with the various elements of this history we are considering. There is at least one point that must be developed slowly for it definitely contributes to the understanding of the message of the Revelation of Jesus Christ that is currently being unsealed. For this reason, I am including a very important passage about that history. It is two chapters that I am pointing to, but there is also a third important chapter in the middle of those two chapters. I am not including this at this time in order to limit the scope of our consideration.

Tye ki lok mogo ma ber tutwal i kit mapol me lok pa con man ma wa tye ka paro. Tye pire keken gin acel ma myero oyab piny piny, pien atir obedo kony madit bot ngeno me kwena me nyutu pa Yesu Kiristo ma kombedi tye ka yweyo cal iye. Pien man, abedo ka medo coc acoya ma ber tutwal ikom lok pa con eno. En gin pot buk aryo ma anyutu gi, ento bende tye pot buk adek ma ber tutwal i tunggi. Pe abedo ka medo en kombedi me mino lacim i bor me paro wa.

Notice which angel is being addressed as you read through, look for the progressive testing process, note in the first paragraph that the prophetic characteristics of the angel of Revelation eighteen are also the characteristics of the first angel. Notice that to crucify one of the messages is to crucify Christ, and notice that the three angels are all presented as single angels, but the Midnight Cry message is a multitude of angels.

Nen malak mene ma ki tito lok bot en ka itye ka kwano weng, yeny kit me temo ma tye ka dong-dong, ki i paragraf mukwongo nen ni kit me poro lok pa lakit me Revelation pot apar aboro bene obedo kit pa lakit mukwongo. Nen ni kweco i cal ngec acel obedo kweco i cal Kirisito, ki nen ni lakit adek weng kiketo gi calo lakit acel-acel, ento ngec me 'Midnight Cry' obedo lakit mapol tutwal.

> “I was shown the interest which all heaven had taken in the work which had been going on upon the earth. Jesus commissioned a strong and mighty angel to descend and warn the inhabitants of earth to get ready for his second appearing. I saw the mighty angel leave the presence of Jesus in heaven. Before him went an exceedingly bright and glorious light. I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God. Multitudes received the light. Some seemed to be very solemn, while others were joyful and enraptured. The light was shed upon all, but some merely came under the influence of the light, and did not heartily receive it. But all who received it, turned their faces upward to heaven, and glorified God. Many were filled with great wrath. Ministers and people united with the vile, and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world, and were closely united together.

> Ginyuta an ni weng i polo gubedo ki cwiny ikom tic ma onongo tye katimo i piny. Yesu ocwalo lamedo ma tek ki dwong me aa ki polo i piny me yar joma obedo i piny ni bedi atera pi dwogo pa En marom aryo. An oneno lamedo ma tek ki dwong weyo bot Yesu i polo. I anyim ne woto ler ma maler matek, ma ki dwong madit. Ginywaco an ni tice pa ne obedo me mino piny ler ki dwong pa ne, ki me yar dano pi kwac pa Lubanga ma obino. Lwak madwong ogamo ler. Moko nen calo gibedo mot matek, ento moko bene obedo ki yot me cwiny mapol. Ler ne opango i bot weng, ento moko keken onongo i teko pa ler, ento pe ogamo ne ki cwinya weng. Ento weng ma ogamo ne, gidwogo wanggi i tung polo, gi miyo Lubanga dwong. Mapol opong ki kwac madwong. Latic pa Lubanga ki dano gicako rwate ki jo marac, gi balo matek ler ma lamedo ma tek ki dwong opango. Ento weng ma ogamo ne, giweyo yore pa piny, gi rwate kacel otum.

> “Satan and his angels were busily engaged in seeking to attract the minds of all they could from the light. The company who rejected it were left in darkness. I saw the angel watching with the deepest interest the professed people of God, to record the character they developed, as the message of heavenly origin was introduced to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision and hatred, an angel with a parchment in his hand, made the shameful record. All heaven was filled with indignation, because Jesus was slighted by his professed followers.

> Setani ki lacare pa iye obedo tye ka timo tic ki matek, ka gitemo nyutu wii pa jo weng woko ki bot liel. Jo ma gubalo ne okongo bedo i otum. Aneno lacar tye ka ngolo ki mito madit jo ma gityeko waci ni gin jo pa Lubanga, me coyo i lik kit ma gubedo kwede, ka kwena ma obino ki i Ciel kelo ne botgi. Ka jo mapol loyo ma gityeko waci ni giher Yesu ojukki woko ki kwena pa Ciel ki cagi, ki yaro, ki neno marac, lacar acel, ki lik i cing pa iye, ocoyo coc me kica marac. Ciel weng opong ki kec, pien jo ma gityeko waci ni gityero iye gicagi Yesu.

> “I saw the disappointment of the trusting ones. They did not see their Lord at the expected time. It was God’s purpose to conceal the future, and bring his people to a point of decision. Without this point of time the work designed of God would not have been accomplished. Satan was leading the minds of very many far ahead in the future. A period of time proclaimed for Christ’s appearing must bring the mind to earnestly seek for a present preparation. As the time passed, those who had not fully received the light of the angel, united with those who had despised the heavenly message, and they turned upon the disappointed ones in ridicule. I saw the angels in heaven consulting with Jesus. They had marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They all loudly professed to be Christians, yet failed in following Christ in almost every particular. Satan exulted at the state of the professed followers of Christ. He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure, the clean, and holy, all mixed up with sinners in Zion, and the world-loving hypocrite. They had watched over the true lovers of Jesus; but the corrupt were affecting the holy.

> Aneno cwiny ma opoto pa jo ma geno. Pe gineno Rwotgi i kare ma kigeno. Obedo dwaro pa Lubanga me ocano gin ma bino anyim, kacel me kelo jo pa iye i kare me yero. Ka pe kare man obedo, tic ma Lubanga ocanone me timo onongo pe otum. Satan tye ka limo paro pa jo mapol atata anyim i kare ma bino. Kare mo ma kicwalo ni pi neno pa Kristo myero kelo paro me yenyo ki cwinya matek pi yubo me kombedi. Kare oko, jo ma pe gigamo mera pa malaika weng, giywako luu ki jo ma giyek kwena pa polo, ci geleng i jo ma cwinygi opoto, gicayo gi. Aneno malaika i polo gitye ka cwalo tam ki Yesu. Gineno kit pa jo ma gicalo ni gidongo Kristo. Oko pa kare ma kiwere keken opirogi, ocoyo gitem, ci jo mapol atata gimabo i mabu, ginenogi ni pe gipe opong. Gicwalo madwong ni gin Kristiani weng; ento i gin tung keken tutwal, pe gilubo Kristo. Satan olayo matek i kit pa jo ma gicalo ni gidongo Kristo. Otyeko oko gi i kec pa iye. Otyeko limo mapol pa gi me weko yo matir, ki gi tye ka temo yaro malo i polo ki yo mukene. Malaika neno jo ma pwot, macuc, maleng, giyubo kacel ki jo ma timo marac i Siyoni, kacel ki hipokriti ma gimaro lobo. Gubedo tye ka gwoko jo ma gimaro Yesu ki adaa; ento jo ma ocok gi peko gitye ka pwoyo jo maleng.

> “Those whose hearts burned with a longing, intense desire to see Jesus, were forbidden by their professed brethren to speak of his coming. Angels viewed the whole scene, and sympathized with the remnant, who loved the appearing of Jesus. Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to earth, he cried, Babylon is fallen! is fallen! Then I saw the disappointed ones again look cheerful, and raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844. I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. But as the disappointed ones united in the cry of the second angel, the heavenly host looked with the deepest interest, and marked the effect of the message. They saw those who bore the name of Christians turn with derision and scorn upon those who had been disappointed. As the words fell from the mocker’s lips, You have not gone up yet! an angel wrote them. Said the angel, They mock God.

> Jo ma cwinye ocako cobo tek me neno Yesu, kigengogi ki owadgi ma gikwano ni gin owad pa Kristo, ni pe gibitwero waco ikom bino pa en. Lalak oneno kit weng me gin man, kede gicwerogi jo ma ocin, ma gimaro neno piro pa Yesu. Lalak madwong mukene kicwalo ni obyene piny. Yesu oketo coc i cing pa en, kacel ka obino i piny, okwero woko ni, Babilon obur woko! obur woko! Eka an aneno jo ma ojuko cwiny gicako dok bedo ki kica, giyaro wanggi i polo, ka gineno ki geno kede twero me piro pa Rwotgi. Ento mapol nen calo gitingo obed i bedo me wii matut, calo ka gin nino; ento an oneno kine pa kec madwong i bungi gi. Jo ma ojuko cwiny oneno ki Kitap pa Lubanga ni gitye i cawa me kuro, kede ni myero gikuro ki pac me kare, dwogo me otimo piny pa neno. Ribo acel keken ma omiyo gineno Rwotgi i 1843, omiyo gene ni obino i 1844. An aneno ni gin mapol pe gitye ki teko ma onongo otito genegi i 1843. Juko-cwinye ocoyo genegi. Ento ka jo ma ojuko cwiny ogamo kacel i kwero pa lalak mar aryo, lweny pa polo oneno ki cwinya madwong tutwal, ka gimako adwogi pa lok man. Gineno jo ma gicweyo nying Kristian gicako kwaro kede kweri bot jo ma ojuko cwiny. Ka lok obor ki cing pa lanyomi, Pud pe obu malo! lalak ococo gi. Lalak owaco ni, Gikweri Lubanga.

> “I was pointed back to the translation of Elijah. His mantle fell on Elisha, and wicked children (or young people) followed him, mocking, crying, Go up thou bald head! Go up thou bald head! They mocked God, and met their punishment there. They had learned it of their parents. And those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the plagues of God, and will realize that it is not a small thing to trifle with him.

> Kicwalo an dok i lok me keto Elijah i polo. Cot pa en obuto i Elisha, ci lutino marac (onyo luyut marac) otingo iye, ka gigeno, giyabo ni, “Wot malo, i wi juk! Wot malo, i wi juk!” Gigeno Lubanga, ci kany gityeko kob gi. Gin ma giyaro kede gigeno lok me wot malo pa jo maleng, Lubanga bi limo gi ki bal pa En, ci gibino ngeyo ni pe obedo gin matin me yaro En.

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of his people, and prepare them to understand the message of the second angel, and of the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus, and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried. Behold the Bridegroom cometh, go ye out to meet him. Then I saw those disappointed ones rise, and in harmony with the second angel, proclaim, Behold the Bridegroom cometh, go ye out to meet him. The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading, and having its designed effect. They contended with the angels of God, and told them that God had deceived the people, and that with all their light and power, they could not make the people believe that Jesus was coming. The angels of God continued their work, although Satan strove to hedge up the way, and draw the minds of the people from the light. Those who received it looked very happy. They fixed their eyes up to heaven, and longed for the appearing of Jesus. Some were in great distress, weeping and praying. Their eyes seemed to be fixed upon themselves, and they dared not look upward.

> Yesu ocweyo malak mukene me woto ceken ceken me dwogo ki keto tek i yie ma tye ka pong piny pa jo pa en, ki me yubo gi me bedo atera pi ngeyo kwena pa malak me aryo, kacel ki tic madwong ma obino cok me timo i polo. Aneno ni malak manne gimako teko madwong ki ler ki bot Yesu, ki gilor ceken ceken i lobo me piko cik ma kicwalo gi pi konyo malak me aryo i tic ne. Ler madwong ocake i jo pa Lubanga ka malak guworo woko ni, ‘Nen, Lami Nyom obino; wut woko me kubo ki en.’ Eka aneno ni jo ma cwinygi opoto gucung woko, kacel ki malak me aryo, guworo woko ni, ‘Nen, Lami Nyom obino; wut woko me kubo ki en.’ Ler ma bot malak ocwer i but tur piny weng. Saitan ki malak pa en gitemo me gallu ler mano ka opoko piny, ki me miyo pe otimo kit ma kicimo pire. Gipoto ki malak pa Lubanga, ki giwaco botgi ni Lubanga odogi jo, ki ni, kede ler gi teko gi weng, pe gibed twero miyo jo geno ni Yesu obino. Ento malak pa Lubanga gicenyo tici gi, nining Saitan otemo me yigi yoo, ki ywayo cwiny pa jo woko ki i ler. Jo ma oyero ne neno ber tutwal. Giketo wanggi malo i polo, ki gimito maber me neno too pa Yesu. Dano mogo bene tye ki peko madwong, gicwec ki gigamo. Calo wanggi giceto iye gi keken, ki pe ginyare neno malo.

> “A precious light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.

> Ler ma piro ma aa ki i polo oyaro mudho ki botgi, ki wanggi, ma ne gitye ka neno pire kene ki cwiny ma pe tye kigeno, gudwogo malo, ka erokamano ki ber cwiny maler oneno i wi-gi weng. Yesu kede lwak weng me malaika oneno jo ma geno, ma tye ka kuro, ki wang maber.

> “Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him. Those who received the message were wrapt in a cloud of glory. They waited and watched and prayed to know the will of God. They greatly feared to offend him. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light, and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of this precious light. The message given from heaven enraged Satan and his angels, and those who professed to love Jesus, but despised his coming, scorned and derided the faithful, trusting ones. But an angel marked every insult, every slight, every abuse they received from their professed brethren. Very many raised their voices to cry, Behold the Bridegroom cometh, and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon his second coming. I saw Jesus turn his face from those who rejected and despised his coming, and then he bade angels lead his people out from among the unclean, lest they should be defiled. Those obedient to the messages stood out free and united. A holy and excellent light shone upon them. They renounced the world, tore their affections from it, and sacrificed their earthly interests. They gave up their earthly treasure, and their anxious gaze was directed to heaven, expecting to see their loved Deliverer. A sacred, holy joy beamed upon their countenances, and told of the peace and joy which reigned within. Jesus bade his angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of earth, and repeated messages to bring them up to a point of time, to lead them to a diligent search of themselves, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out his people where he can work for them in greater power, and where they can keep all his commandments. . . .

> Jo ma giyweyo ki gicono leec pa kwena pa malaika acel, gi gilo leec pa aryo, ki pe gikwano kony ki dwong ma odonyo kwede kwena me, “Nen, Lami nyako bino.” Yesu odwogo ki gi ka wi ne ocung marac; giyiko iye ka giyweyo en. Jo ma gikwano kwena gi obedo mapud i kur me dwong. Gi kuro, gi cayo neno, gi lamo me nongo ngec me dwaro pa Lubanga. Gi ruwo matek me cok iye. An oneno Saitan ki malaika ne gitemo cege leec man maleng bot jo pa Lubanga; ento kun jo ma tye ka kuro gigineno leec man maber, ka gibedo ka keto wanggi woko ki piny dwoko i Yesu, Saitan pe onongo nongo twero me kwayo woko leec man ma ber tutwal botgi. Kwena ma otyeko ma iwii polo ocoyo Saitan ki malaika ne, ki jo ma giyaro ni giamaro Yesu, ento giyiko dwogo pa en, gicayi ka gicenyi jo ma gineno, jo ma giyie. Ento malaika acel oketo kiti i nyig lok weng me kwer, me yiko, me bwoto ma gikwano bot luwote ma giyaro ni gin. Jo mapol atata gicao dwonogi waco, “Nen, Lami nyako bino,” ki gileko luwote ma pe giamaro nyute pa Yesu, ki ma pe gene weko gi bedo ka paro i dwogo pa aryo pa en. An oneno Yesu odwogo wi ki jo ma giyweyo ka giyiko dwogo pa en; eka ogero malaika me walo jo pa en woko ki i tung jo makwero, peka gikon gi kwero. Jo ma gikweyo kwena gin obedo bale ki cwinya acel. Leec maleng maber opany iwii gi. Gi yweyo piny, gi kwanyo cwinygi woko ki iye, gi weko bedo pa jami me piny. Gi weko jami me lobo pa gi, ka wanggi kityo i polo, gineno ka gicako kuro me neno Lakony ma giamaro. Kec maleng malac oporo iwii gi, ki owaco pi kuc ki kec ma obedo i cwinygi. Yesu ogero malaika ne, “Wot, medgi tek,” pien saa me temgi tye ka obino. An oneno ni jo ma tye ka kuro magi pwod pe giteme calo myero, ki pe gibale woko ki bal. Ka an oneno kica ki ber pa Lubanga i cwalo ciko bot jo me piny, ki kwena ma dong dong me kelo gi i kare ma cik, me lamo gi idwogo i yenyo matek i piri gi keni, wek giyweyo woko bal ma kicwalo pire tek ki bot jo ma pe yec Lubanga ki jo Paapa. Ki kom kwena magi, Lubanga tye ka cweyo jo pa en woko i kabedo ma romo tic kwede ki twero madit, ki i kabedo ma gubed romo gwoko cik pa en weng.

> “As the ministration of Jesus closed in the Holy place, and he passed into the Holiest, and stood before the ark containing the law of God, he sent another mighty angel to earth with the third message. He placed a parchment in the angel’s hand, and as he descended to earth in majesty and power, he proclaimed a fearful warning, the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, and show them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, yet they must hold fast the truth. The third angel closes his message with these words, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. As he repeated these words he pointed to the heavenly Sanctuary. The minds of all who embrace this message are directed to the Most Holy place where Jesus stands before the ark, making his final intercession for all those for whom mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. Jesus makes an atonement for those who died, not receiving the light upon God’s commandments, who sinned ignorantly.

> Ka tic pa Yesu otyeko i Kabedo Maleng, kede odony i Kabedo Maleng Mapol, obedo i tung Sanduku ma tye ki cik pa Lubanga, ocwalo laŋel ma tek mukene i piny ki kwena me adek. Oketo acoya i lwet laŋel; kede ka obino piny i rwom madwong ki teko, oyubo kobo ma matek ma cok medo i cwiny, ma obedo kobo ma pire matek loyo weng ma dong kiketo bot dano. Kwena man kityeko miyo weko nyithindo pa Lubanga bedo i gwoko cwe, kede me nyuto gi cawa me tem ki balo cwiny ma tye i anyimgi. Laŋel owaco ni, gibikelo gi i lweny matira ki lela kede cal ne. Geno marigi ma keken pi kwo ma pe otumu obedo me bedo ki matir. Kadi bene kwo gi tye i twero me peko, ento gin myero mako matek adwogi. Laŋel mar adek otyeko kwena ne ki lok magi, “Kany tye gumo pa jo maleng; kany tye gin ma gigwoko cik pa Lubanga, kede geno pa Yesu.” Ka ocoyo lok magi odoco, onyuto i Dera Maleng me polo. Paro pa gin weng ma oyee kwena man kikobo i Kabedo Maleng Mapol, kun Yesu obedo i tung Sanduku, timo kwayo pa agiki pi joma ma kica pud tye botgi, kede pi joma obaro cik pa Lubanga ka gi pe ngeyo. Kweyo bal man kitimo pi jo ma ber ma otho kacel ki jo ma ber ma tye kwo. Yesu timo kweyo bal pi joma otho, ma pe onongo nongo ngec me cik pa Lubanga, joma otero bal ka gi pe ngeyo.

> “After Jesus opened the door of the Most Holy the light of the Sabbath was seen, and the people of God were to be tested and proved, as God proved the children of Israel anciently, to see if they would keep his law. I saw the third angel pointing upward, showing the disappointed ones the way to the Holiest of the heavenly Sanctuary. They followed Jesus by faith into the Most Holy. Again they have found Jesus, and joy and hope spring up anew. I saw them looking back reviewing the past, from the proclamation of the second advent of Jesus, down through their travels to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, present and future, and they know that God has indeed led them by his mysterious providence.

> Ka Yesu otyeko yabo yo bot Kabedo Malac maloyo weng, can pa Sabat onen; ci jo pa Lubanga myero gitem kede giyaro, macalo Lubanga otemo jo pa Isirayel pa con, me neno ka gibedok gigwoko cik pa en. An aneno Malaika ma adek tye ka weko cing i wi, ka nyutu jo ma geno megi ocop yo bot Kabedo Malac maloyo weng i ot pa Lubanga i polo. Gi lubo Yesu ki geno, gidonyo i Kabedo Malac maloyo weng. Doki gityeko yudo Yesu, ci ludito kede geno gicemo manyen. An aneno gi tye ka wiyayo gin ma otime con, cako ki waco pi dwogo pa Yesu ma me aryo, kun gicako yube megi mapat mapat nyo nyo nyaka i kare ma ocol i mwaka 1844. Gineno ni kite me gigeno megi otyeko nyutu, ci ludito kede geno ma ber doki gikwanyo cwinye megi. Malaika ma adek ocani con, kombedi, ki ma anyim; ci gi ngeyo ni Lubanga atir odugo gi ki lonyo mamegi ma i mung.

> “It was represented to me that the remnant followed Jesus into the Most Holy place, and beheld the ark, and the mercy-seat, and were captivated with their glory. Jesus raised the cover of the ark, and behold! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles; but they start back with trembling when they see the fourth commandment living among the ten holy precepts, while a brighter light shines upon it than upon the other nine, and a halo of glory is all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. It reads as when spoken by the mouth of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled, and when written with his own holy finger in the tables of stone. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by his holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God, and mourn over their past transgressions.

> Onyuto an ni jo ma odong gikweyo Yesu i Kabedo Maleng Mapol; gin oneno Sanduuka ki Kiti me Kica, ki gimaro dwonggi matek. Yesu onyiko wi pa Sanduuka malo, ci nen! yabe me kidi, ma cikke apar ocoyo iye. Gikwan piny lok ma tye kwo; kono gidwogo ki lor ka gineno cik angwen matye kwo i tung cikke apar ma maleng, ka lero ma obedo maber maloyo orweno i iye loyo cikke mukene ma abicel angwen, ci dwong ocwec yot i kor iye weng. Pe gineno gin mo keken kany ma pwonyo gi ni Sabat kibal woko, onyo ni kiloko obed ceng acel me juma. Wacone obedo calo kare ma owaco ki wii pa Lubanga i cokki ma pwiri kede lwor i tung got, ka lawala me polo ocwec ki dunde otere, kadi i kare ma ocoyo ne ki lacam maleng pa iye keken i yabe me kidi. Ceng abicel acel itic ki itim tic mamegi weng; ento ceng me abicel aryo obedo Ceng Sabat pa Rwot Lubanga mamegi. Gicwalo cwinya ka gineno kit ma kigwoko cikke apar. Gineno gi kiketo piny ir pa Yehova, ki maleng pa iye ocweko gi ci ogwoko gi. Gineno ni gin otyeko yubo piny cik angwen pa cikke apar, ci gikweyo ceng ma kiwegi ki jo ma pe yaro Lubanga ki Papisti, kamoko woko pi ceng ma kico maleng ki Yehova. Gicenyi piny i nyim Lubanga, ki gikal cwiny pi bwocgi ma ocito woko.

> “I saw the incense in the censer smoke as Jesus offered their confessions and prayers to his Father. And as it ascended, a bright light rested upon Jesus, and upon the mercy-seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God’s law, were blest, and their countenances lighted up with hope and joy. They joined in the work of the third angel, and raised their voices and proclaimed the solemn warning. But few at first received the message, yet they continued with energy to proclaim the warning. Then I saw many embrace the message of the third angel, and unite their voices with those who had first proclaimed the warning, and they exalted God and magnified him by observing his sanctified Rest-day.

> Aneno uvumba ma i pur me uvumba tye ka owuo, ka Yesu tye ka keto yaro richogi ki lamo gi bot Wuon-ene. Kacel ka tye ka aa malo, lec ma maler ocake i wi Yesu, kacel ki i kom me Kica; kede gi ma tye ka lamo pire tek, ma cwinya gi opek pien ginenoni ni gin jo ma gumuko Cik pa Lubanga, gi ogwede, kede wii gi oyang ki geno ki cwiny ma yot. Gin cungo ki tic pa Malaika me adek, giketo dwanggi malo kede gicoyo lok me ciko ma madwong. Ento i acaki, ngat manok keken ogamo kwena ni; ento gi mede ki teko me coyo ciko ni. Eka aneno ni mapol ogamo kwena pa Malaika me adek, giketo dwanggi kacel ki jo ma con ocako coyo ciko, kede gipako Lubanga ki gimedo woko nying-ene kun gikwoko Nino me Ywec pa en ma kiloro.

> “Many who embraced the third message had not an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the Most Holy place, and those who had an experience in the past messages were pointing them the way to the heavenly Sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received it. They embraced them in their order, and followed Jesus by faith into the heavenly Sanctuary. These messages were represented to me as an anchor to hold the body. And as individuals receive and understand them, they are shielded against the many delusions of Satan.

> Jo mapol ma ogamo lok adek, pe gubedo ki nyutu i lok pa acel kede pa aryo ma onongo otime con. Setan onongo oneno man, kede wang-rach pa en obedo iyegi me ogoye gi piny; ento malaika adek onongo tye ka nyuti gi bot Kabedo Maler Maloyo weng, kede jo ma onongo gubedo ki nyutu i lok ma con gubedo tye ka nyuti gi yoo bot Od Maler pa Lubanga ma i polo. Jo mapol oneno pira mapir me ada ma opong maber i lok pa malaika, kede gigamo ne gi cwiny maber. Gigamo gi i kityo gi, kede giwungo Yesu ki yie i Od Maler pa Lubanga ma i polo. Lok magi gineno bot an calo lam me rwako ringo. Ka dano-dano gigamo gi kede ginenogi maber, gikwoko gi ki bwonyo pa Setan mapol.

> “After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He was affecting the minds of individuals who had a personal experience in these things. They had an appearance of humility. They changed the first and second messages, and pointed to the future for their fulfillment, while others pointed far back in the past, declaring that they had been there fulfilled. These individuals were drawing the minds of the inexperienced away, and unsettling their faith. Some were searching the Bible to try to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor, he could affect by different errors and drive about with winds of doctrine. Many who had led in the first and second messages, denied them, and division and scattering was throughout the body. I then saw Wm. Miller. He looked perplexed, and was bowed with sorrow and distress for his people. He saw the company who were united and loving in 1844, losing their love for each other, and opposing one another. He saw them fall back into a cold, backslidden state. Grief wasted his strength. I saw leading men watching Wm. Miller, and fearing lest he should embrace the third angel’s message and the commandments of God. And as he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length Wm. Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment, and cast a light and glory on the past, which would have revived his exhausted energies, brightened up his hope, and led him to glorify God. But he leaned to human wisdom instead of divine, and being broken with arduous labor in his Master’s cause, and by age, he was not as accountable as those who kept him from the truth. They are responsible, and the sin rests upon them. If Wm. Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. His brethren professed such deep love and interest for him, he thought he could not tear away from them. His heart would incline towards the truth; but then he looked at his brethren. They opposed it. Could he tear away from those who had stood side and shoulder with him in proclaiming Jesus’ coming? He thought they surely would not lead him astray.

> Ci ka keken madit ma otime i mwaka 1844, Lacwe ki malaika mamegi obedo tic maber ka giko keca me yubi geno pa lwak. Obedo ka lalo wii pa ngat acel acel ma gitye ki rweny pa gimegi keken i gin magi. Gibedo calo jo ma rwatte. Gibalo kwena me acel ki me aryo, ki ginyutu anyim pi kare me gipe opong; ento moko ginyutu i con maber, giceto waco ni kon dong gi opongo. Ngat magi gubedo ka golo wii pa jo ma pe gitye ki rweny, ki yubo genogi. Moko gitye ka yeny i Bibul me temo cako geno pa gimegi kende, ma pe otet ki lwak. Lacwe ogwoke ikom gin weng eni; pien onongo ng’eyo ni gin ma gigolo woko ki lagam, romo gibalogi ki bal mapol-pol, ki ater-atero gi ki yamo me kwena. Jo mapol ma gityeko loyo i kwena me acel ki me aryo, gigamo ni pe, ki buro ki yubu obedo i lwak ducu. En mukene, aneno Wm. Miller. Nenone calo ogungo wii, ki obedo opot ki keken ki peko pi jo mamegi. Oneno lwak ma gubedo kicwal-icwal ki kicwinyi i 1844, kombedi gubedo gicako golo cwinogi bot dano dano, ki ginego gi. Oneno gi dok cene i cwiny ocol, ka gi otur i geno. Peko ocayo tek ne. Aneno ladit moko gityeko neno Wm. Miller, ki gibedo ki bobo ni onongo ogamo kwena pa malaika ma adek ki cik pa Lubanga. Ki ka wii ne oyero dii i lami ma aa ki polo, ngatgi magi gicako keto ter me golo wii ne woko. Aneno twero pa dano tye ka tic me gwoko wii ne i bwoc, ki me gwoko kit ne i iye. I agiki, Wm. Miller oyabo dwon ikom lami ma aa ki polo. Opoto ne peke me yaro kwena ma dong bino nyutu maber keken mamegi, ki dwogo coyo lami ki kiti i con, ma no cako dwoko tek ne ma ocayo, ki coyo maler geno ne, ki omiyo oyeyo Lubanga. Ento onywako ngec pa dano, mukene me ngec pa Lubanga; ki pien obedo ocako tek ki tic matek i tic pa Rwot mamegi, ki pi idwe, pe onongo obedo ki kicwalo te calo jo ma gikwanyo ne ki adwogi. Gin aye gicwalo te, ki richo obedo ikomgi. Ka Wm. Miller onongo onen lami pa kwena me adek, gin mapol ma nenone calo bwoc ki ma oywiri i iye, dong gicwalo ne maber. Lumar mamegi giyaro ni gitye ki cwinyo madir i bot ne, omiyo opimo ni pe twero agola woko ki botgi. Cwinye onongo oyere i adwogi; ento ka oneno lumar mamegi, gikwero ne. Romo obedo agolo ki botgi ma gitingo lanya ki lanya ki iye i waco bino pa Yesu? Opimoni ni pe gigwoko ne i bal.

> “God suffered him to come under the power of Satan, and death to have dominion over him. He hid him in the grave, away from those who were constantly drawing him from God. Moses erred just as he was about to enter the promised land. So also, I saw that Wm. Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this. Others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> Lubanga oyiko ne obed i tung twero pa Satan, kede tho oyudo twero me loyo iye. Okanone i kaber, woko ki jo ma kare ki kare gikwanyo ne woko ki bot Lubanga. Moses otimo bal ikare ma ojemo donyo i piny ma Lubanga ocwalo ni omigi. Keken bene, an oneno ni Wm. Miller otimo bal ikare ma ojemo donyo i Kanaan pa polo, kun oyiko twero pa nying ne ocako ceto ikom lok ma adier. Jo mukene gi kelo ne i eni. Jo mukene myero gine waco kom eni. Ento malaika gi gwoko lwee ma wel pa latic pa Lubanga man, kede en obi aa ka gicoyo opok ma agiki.

> “I saw a company who stood well guarded and firm, and would give no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—one, two and three—the first, second and third angels’ messages. Said the angel, Woe to him who shall move a block, or stir a pin in these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received. I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. Step by step had God brought them along, until he had placed them upon a solid, immovable platform. Then I saw individuals as they approached the platform, before stepping upon it examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the laying of the foundation of the platform. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform and examined it, then found fault with it, declaring it to be laid wrong. I saw that nearly all stood firm upon the platform, and exhorted others who had stepped off to cease their complaints, for God was the master-builder, and they were fighting against him. They recounted the wonderful work of God, which had led them to the firm platform, and in union nearly all raised their eyes to heaven, and with a loud voice glorified God. This affected some of those who had complained, and left the platform, and again they with humble look stepped upon it.

> An oneno dul pa jo ma ocungo ki gwoko maber ki matir, ki pe gicwalo cing bot jo ma tem me yweyo geno ma kiketo maber i dul. Lubanga ogamo gi. Kikwayo an me neno pat adek—acel, aryo, adek—kwena me malaika acel, aryo ki adek. Malaika owaco ni, Kwer obed bot ngat ma bi yot woko kidi, onyo bi ruki gin matin mo i kwena magi. Ngeyo ma tye kakare me kwena magi obedo ma pire tek. Tyen pa cwinyo obedo kany i kit ma gigeno kwena magi. Kicwalo an dok i kwena magi, ki aneno kit ma jo pa Lubanga osimako ngec mamegi ki ping madit. Kikome ki peko mapol ki lweny ma tek tutwal. Kare pi kare Lubanga okelo gi, nyaka oketo gi i paca ma tek, ma pe kinyuto. Dong an oneno ngat-ngat ka gubimo bot paca, ki mapud pe gubito i iye, giley twol. Jo mogo, ki ywec, kacel gubito i iye. Jo mukene ocako yaro kit me keto twol pa paca. Gi mito ni kikiyubo maber, dong paca obedo maber maloyo, ki jo obedo ki ywec mapol. Jo mogo obito woko ki paca, giley ne, dong giyaro ne, kwano ni oketo ne pe kakare. An oneno ni pene weng ocungo matir i paca, ki gigoyo jo mukene ma obito woko weko yaro mamegi, pien Lubanga en lagudo madit, ki gin gityeko lwenyo kwede. Gikano tic ma lamin pa Lubanga ma okelo gi i paca ma matir, ki i cwinya acel pene weng gigoyo wanggi malo i polo, ki dwon madit gipako Lubanga. Man odugu cwinya jo mogo ma giyaro, ma gubiro woko ki paca; ki doki, ki piny cing, gibito i iye.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way for Jesus’ coming. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the proclamation of his first advent placed them where they could not readily receive the strongest evidence of his being the Messiah. Satan led on those who rejected the message of John to go still further, to reject Jesus and crucify him. In doing this, they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly Sanctuary. The rending of the vail of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered, and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly Sanctuary to the heavenly, where Jesus had entered by his own blood, and shed upon his disciples the benefits of his atonement. The Jews were left in complete deception and total darkness. They lost all the light they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. They could not be benefited by the mediation of Christ in the Holy place. The heavenly Sanctuary had taken the place of the earthly, yet they had no knowledge of the way to the heavenly.

> Ki nyutu an cen bot yubo me bino me acel pa Kirisito. Yohana kicwalo ne i Lamo ki i Teko pa Elija me yweyo yo pi bino pa Yesu. Gin ma giyeko woko laloc pa Yohana pe ginywako konyo ki pwonye pa Yesu. Kweko ma gitime bot yubo me bino me acel pa ne oketo gin i kama ma pe ginywako yot yot lwong ma rwate loyo me nyutu ni en obedo Mesiya. Satan ogolo jo ma giyeko woko kwena pa Yohana me medo anyim me yeko woko Yesu kede keto ne i salaba. Ka gitimo man, gityeko keto gin keken i kama ma pe ginywako kica i nino me Pentekote, ma ne obino pwonyo gi yo me donyo i Ka Maleng me polo. Yabo woko laboc me Ka Nyasaye nyuti ni sadaka ki cikke pa Juu dong pe ki cwako gi. Sadaka madit kityeko miyo, kityeko bene cwako; ki Lamo Maleng ma obur piny i nino me Pentekote ogolo poye pa latic pa Yesu ki Ka Maleng me piny dok i Ka Maleng me polo, ka Yesu odonyo ki remo ne kene, ki ocobo i latic pa ne ber me tye me poko bal pa ne. Juu gibedo keken i bwony weng ki i mudho weng. Gibalo woko ngec weng ma gubedo nywako bot cik me loko kwo, ento pud gigeno i sadaka gi ki mio gi mape rwate. Pe ginywako konyo ki lamal pa Kirisito i Kabedo Maleng. Ka Maleng me polo ocoko kabedo pa Ka Maleng me piny, ento gin pe gitye ki ngec me yo me donyo i Ka Maleng me polo.

> “Many look with horror at the course the Jews pursued toward Jesus in rejecting and crucifying him. And as they read the history of his shameful abuse, they think they love Christ, and would not have denied him like Peter, or crucified him like the Jews. But God who has witnessed their professed sympathy for his Son, has proved them, and has brought to the test that love which they professed for Jesus.

> Jo mapol neno ki rwanyo cwinya yore ma Yahudi otyeko woto kwede bot Yesu, ka giyweyo ne kede gicweno ne i lubit. Kacel, ka gi kwano gin ma otime con ikom bal ma nyono ma gityeko timo bot ne, gi paro ni gi mero Krisito, kede ni pe gibin ocano woko calo Petro, onyo pe gibin ocweno ne i lubit calo Yahudi. Ento Lubanga, ma oneno kica ma gi waco ni gitye kwede bot Wodne, o ripimo gi, kede okelo i ripim mer ma gi waco ni gitye kwede bot Yesu.

> “All heaven watched with the deepest interest the reception of the message. But many who profess to love Jesus, and who shed tears as they read the story of the cross, instead of receiving the message with gladness, are stirred, with anger, and deride the good news of Jesus’ coming, and declare it to be delusion. They would not fellowship those who loved his appearing, but hated them, and shut them out of the churches. Those who rejected the first message could not be benefited by the second, and were not benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the Most Holy place of the heavenly Sanctuary. And by rejecting the two former messages, they can see no light in the third angel’s message, which shows the way into the Most Holy place. I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit. It will die away and leave the world and the church in a worse condition than before.

> Polo weng oneno ki mito mabor madit ikom kit ma kwena nonge kiyaro. Ento jo mapol ma giwaco ni giomaro Yesu, ki jo ma gilwo ka gikwano lok me lacar, me yabo yaro kwena ki kweg, gicako ki riyo, gicoo i ngec maber me bino pa Yesu, gi waco ni obedo bwola. Pe gi mito bedo ki rwom ki jo ma giomaro bino pa en, ento gi agegi, gi cwalogi woko ki i kanisa. Jo ma giyweyo woko kwena ma acel, pe ginywako ber pa kwena ma aryo, ki pe ginywako ber pa kwac i otum otum, ma ne myero oyubo gi me donyo, ki Yesu, ki geno, i Kabedo Maleng Maloyo pa Ka Maleng me Polo. I yweyo woko kwena aryo ma con, gin pe neno mac i kwena me lajal me adek, ma nyutu yore me donyo i Kabedo Maleng Maloyo. An aneno ni kanisa ma i nying kende, calo Yuta ma gicweyo Yesu i lacar, gin bende gicweyo kwena man; ka meno, pe gi tye ki ngec ikom timo ma otimo i Polo, onyo yore me donyo i Kabedo Maleng Maloyo, ki pe ginywako ber pa waco pa Yesu ma tye kono. Calo Yuta ma gigo jami me golo ma pe rwate, gin bende gicwalo kwayo ma pe rwate bot kabedo ma Yesu ojuko woko; kede Setani, kun opwoyo i bwola pa jo ma gitero ni gi lubo Kricito, okengogi matek i lugu pa ne, omeko kit pa dini, oywako wii pa jo Kricito magitero ni gi tye, dwoko iye bot ne, ki otimo kwede teko pa ne, lamany pa ne, ki aloka me bul. Gin mukene oyuko gi i yore man, ki gin mukene i yore mapat. Tye ki bwola mapat-pat ma otero pi wi mapat-pat. Gin mukene gineno bwola acel ki rop madit, ento giyaro yot bwola mapat. Setani oyuko gin mukene ki Spiritualism. Bende obino calo lajal me mac, omiyo teko pa ne opuk i piny. An aneno yiko ma pe atir i kabedo weng. Kanisa gitye ki kweg, gi paro ni Lubanga tye ka timo tim me cwecwe pi gi, ento obedo tipu mukene. Obiro rweny woko, ocwalo piny ki kanisa i kit marac loyo ma con.

> “I saw that God had honest children among the nominal Adventists, and the fallen churches, and ministers and people will yet be called out from these churches, before the plagues shall be poured out, and they will gladly embrace the truth. Satan knows this, and before the loud cry of the third angel, raises an excitement in these religious bodies, that those who have rejected the truth may think God is with them. He hopes to deceive the honest, and lead them to think that God is still working for the churches. But the light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Spiritual Gifts, volume 1, 151–172.

> Aneno ni Lubanga tye ki lutino ma cwinygi ber i tung Adventist ma ki nying keken, ki i tung kanisa ma opoto; kede latic pa kanisa ki jo pud bi kobo gi woko ki i kanisa magi mapwod pe bal bi pobo piny, kede gi bi yaro adwogi ki cwiny ma mor. Setani ngeyo man, ki mapwod pe dwoko lok mabor me malaika maromo adek, opongo rweny i dulwa me dini magi, wek jo ma oweke adwogi giparo ni Lubanga tye ki gi. Opore me bwanyo jo ma cwinygi ber, kede opingo gi me paro ni Lubanga pud tye ka tice pi kanisa. Ento mer obicwec, kede jo ma cwinygi ber weng bi weyo kanisa ma opoto, kede bi keto iye i tung jo ma otir woko. Spiritual Gifts, volume 1, 151-172.

This passage has so many important truths, but I am using the passage to isolate some characteristics of the messages of Millerite history, in order to understand how those typify our history. All three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect.

Coc man tye ki gin adier ma ber tutwal mapol, ento atye ka tic kwede me yiko kit mo me kwena ma i tari pa Millerite, pi ngeyo kit ma gin eni rwate ki tari pa wa. Malaika adek weng me Apokarifu 14 tye ki kwena i cinggi. Malaika ma aryo ki ma adek gi tye ki “parchment” kede gi, ka giboto piny ki kwena gi. Malaika mo keken nyutu kwena acel, ki bino pa kwena mo keken kelo kit ma pye.

We will continue this subject in the next article.

Wan bimedo kwede lok man i coc ma anyim.

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