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# The Book of Daniel - Number Forty

Buk pa Daniel - Namba 40

Paul

Paulo

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Gonyo acel me Daniel, ka kiketo i wie gonyo angwen me Daniel, nyutu lok me cawa pa malaika ma acel ki ma aryo, cako ki 1798 nyaka 1844. I lok me cawa man, Buk me Daniel kityeko yabo woko, ki dul ma kityeko yabo woko obedo gonyo abiryo, aboro ki achiko. “Rek i wie rek” gonyo acel, angwen, dok abiryo tung’ i achiko, nyutu lok me cawa pa jo‑Millerite me malaika ma acel.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Iye kit ma otime i kare meno (1798 dok i 1844), gin atir ma me kom pa Adventism gicweyo maber, ki gin atir meno me agiki ginyiso i chart pa pioneer me 1843. Cal pa Nebukadneza me Daniel chapta 2 tye i chart. Vijon pa Daniel chapta 7 ki 8 bene tye i chart. “The daily” me chapta 8 ginyiso, kede “seven times” me Leviticus 26. Woe adek me Islam, calo ma ginyiso i Revelation chapta 9, bene tye kany. Lubanga omiyo ngec kacel-kacel ni gin atir ma me kom meno bi lwenyo gi.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Wek jo ma tye ka cung i ocing pa Zion calo jogwoko pa Lubanga obed lacoo ma twero neno peko ma tye i anyim jo, lacoo ma twero yaro atir ki bal, maber ki marac.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Tic pa ngat me burusi me lwere, ma myero otyeko ki bedo kwede jo Lubanga me cawa agiki, bene kinyutu ne ki Isaya, ka en nyutu jo me cawa agiki ki tic ma gityeko lwongo gi me timo, pien faundeison ne kiyubu ni kigobo iye ki bal, mapwod pe cawa agiki obino.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Jo ma obedo pa in gibi cwe kabedo ma otur macon: in ibiconge malo tig pa cawa mapol; gibikobo in, Latic me yiko puc, Latic me dwoko yo me bedo iye. Isaaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

"Old waste places" nyutu ni gin adwogi pa cik pa yie ma rwate ki twero aryo ma goro pa paganism ki papalism. Twero aryo ma goro pa paganism ma dong kimedo ne papalism, en aye kit ma William Miller otyeko tic kwede i poroc weng ma oyaro.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Gin bi dwogo keto kabedo ma opoto me kare macon; gin bi dwogo opoto ma i con; ki gin bi dwogo gwenge ma opoto, opoto me kare mapol. Yesaya 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Kit me porofeci ma kicano calo pire tek, obedo lok me kare ki rwate pa twero aryo meno. Dwogo "yot me bedo iye," obedo dwogo pa pire tek pa Miller, ma kicano i nono pa iye ki tic pa dich me lapii. Aisaia oti ki cal me lok me kare pa Ezra, ki pa jo ma odwogo ki Babilon ki yubo odoco Yerusalem, me nyutu dwogo pa rweny pa kare macon.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Cok ki kare pa kwaro wa, wa obedo i richo madit nyo i tin eni; pi richo wa aye ma wa keken, rwodi wa ki lapriest wa, kimiyo wa i lwete pa rwodi me piny mapol, me panga, me otongo, me golo jami, kede me keca i wang, calo tye tin. Kede kombedi, pi kare matin, kica otyeko nyutowa ki bot Ladit Lubanga wa, me weko wa gin ma odong’ matin me orwaro, kede me miyo wa misumari i kabedo maler pa En, mondo Lubanga wa oyer wang wa, kede omiyo wa dwogo kwo matin i otura wa. Pien wa ne wan jo i otura; kadi bed ni, Lubanga wa pe oweko wa i otura wa, ento ocobo kica bot wa i wang rwodi me Pasiya, me miyo wa dwogo kwo, me oketo malo ot pa Lubanga wa, kede me yubo gin ma gu opoto iye, kede me miyo wa otele i Yuda ki i Jerusalem. Ezra 9:7-9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Ezra ki jo ma odwogo Yerusalem gicako bedo calo “jo ma odong”—jodwogo yo me bedo iye; kadong gin jo ma tye katico tic i kom kwayo me Levitiko abicel aboro, ma Ezra orwako waci ni, “Kinyi cawa pa kwaro wa wa obedo i bal madit nyaka kombedi; kede pi bal wa, wa, rwot wa, ki lapriest wa gityeko keto i lwet rwot me piny—i tong, i cwalo wa ki lobo, i kwanyo me golo, kacel ki cikore i wang.” Dye ma orwako en aye dye ma “jo ma odong” i cawa magiki gityeko dwogo yo me bedo iye.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Joma odong pa Ezra obedo shahidi aryo ma gicako kwo doki i agiki pa nino adek ki nus, ci gitimo lamo pa Levitiko 26, macalo kityero ne ki Daniel i gin 9. Ka Ezra kacel ki latic owegi giduogo ki i cing ci gidwoko Yerusalem doki, gin obedo calo tic me dwoko jiwel pa Miller, ma en tic me dwoko adieri mapire tek pa Miller. Pien ne, niango maber kit me tic pa Miller tye tek loyo.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> Apostol gubweyo i but ma tek, en aye Kidi pa Kare Weng. I but man gi kelo kidi ma gi lopo ki i piny. Pe gubedo ka timo tic labongo geng. Gengo pa labi pa Kristo omiyo tic megi obedo tek tutwal. Gi myero gubedo ka lweny bat ki cwiny ma loke, yec marac, kacel ki keco, pa jene ma gubedo ka gweyo i but ma pe adier. Jo mapol ma otimo tic calo lubedo pa kanisa twero kicako gi ki lubedo pa ogeng i kare pa Nehemia, pa gika kityeko cono ni: “Jo ma gubedo ka gweyo i ogeng, ki jo ma gikobo mizigo, kacel ki jo ma giloro mizigo; jo ducu, ki cing acel, gitimo tic, ki cing mukene gigwoko gin me lweny.” Nehemia 4:17. Tic pa Apostol, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

I i gin aryo me coc pa Yesaya, tic en aye medo woko twolo pa kare mapol, kacel ki medo woko bur pa kare mapol. Yesaya tye ka moko tic me cwinya ma ki nyutone ki tic ma piny. Twolo ne obedo myero ki gwoko gi, ento i agiki gi ocobo woko piny ki twolo mape ada ma kiketo ne ki kidi ma pe ada ma calo gwen. Jo ma Yesaya titoo gi tye ka dwogo ada ma twolo pa jo Millerite, pe birika ki kidi ma piny. Cal pa ada magi obedo goc pa Miller pa twero aryo ma gubalo, ma giyiko piny yer maleng ki lwak pi ‘kare abicel’.

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Tic me dwogo i kit macon meno ki nyutu calo keto malo “tunge” ki “gungu pa dul mapol,” ki bene nyutu tic pa lanabi me dwogo adwogi pa tung, kede yore me tic ma kelo rek pa lanabi i wie rek pa lanabi, ki kany matin, ki kanyo matin. Tic me dwogo keto odoco tunge ki gungu en tic me nyutu ki gwoko adwogi pa con ma ginyutu i cal pa pionia me 1843 ki 1850, ma gin tabul aryo pa Habakkuk but aryo. Tic en otim ki yore me kodi ma agiki, me “rek i wie rek”. En tic me dwogo i yore macon pa Jeremiah ikom lweny pa gin ma mito cwero malo ki gwoko tung ma pe atir, calo kit ma ginyutu kwede kidi ma ler ma pe atir i loto pa Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> Lajok tye ka temo me cayo wii pa owadwa ki nyaminwa ki bot tic me yubu dano me bedo tek i cawa me agiki man. Lok ma tura pa en kitimo me ywayo wii gi ki bot peko ki tic ma myero gitimi i kar man. Gityeko yar ler ma Kirisito obino ki i polo me miyo Yohana pi jogi, calo pe tye gin mo. Giloko ni gin ma tye i anyim wa pe tye ki ber ma oromo mii wii kiketo botgi mapat. Gityeko weko adwogi ma oa ki i polo obed pe ki teko, ka giyoo jo Lubanga ki kit ma gubedo con, gimiogi i kabedo ne ngec ma pe adwogi.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> 'Man aye gima Rwot owaco ni, Cungu i yore, ki nenu, ki kwanyu pi yore me con, ma yo maber tye iyegi, ci wotu iye.' Yeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Pe ngat mo temo kwanyo woko twol me geno wa—twol ma kiketo i acaki me tic wa ki yaro lok pa Lubanga i lamo kede ki nyutu. I twol magi, wa obedo tye ka yubu iye pi mwaka abicel ma otyeko otime. Jo mogo romo paro ni gi otyeko nongo yo manyen, kede ni gi romo keto twol ma tye ki teko madwong maloyo en ma kiketo dong. Ento man en goba madwong. Twol mukene pe ngat mo romo keto maloyo en ma kiketo dong.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> I con, jo mapol ocako yubu yie manyen, ki ocako keto cik manyen. Ento kare mede ango ni gin ma giyubo ocung? Pi kare matin, oboto piny; pien pe ki cweyo kurne i Kidi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> Pe obedo ni lacam me acaki myero gi winyo loke pa dano? Pe obedo ni myero gi winyo pwonye ma pe atir, ki ci, ka gityeko gin weng, gibedo tek, waco ni: “Pe tye musingi mukene me keto pa ngat mo, labongo musingi ma dong keti”? 1 Corinthians 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Dong wa myero wa gwoko cako me geno wa ka rwate paka i agiki. Lok me twero kimino bot jo eni ki Lubanga kacel ki Kirisito, kikwanyo gi ki i piny woko, keken keken, kelo gi i chieny ma ler pa gin ma adier ma tye kombedi. Ki leb ma kikano ki mac maleng, lutic pa Lubanga gu yaro ngec. Dwon pa Lubanga ma maleng ocik ratiro i adiera pa gin ma gu yaro.” Testimonies, volume 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Tic me keto jo i yot wek gibedo i nino magiki” en aye tic ma rwate ki lok me lanen aryo pa Ezekiel i dul 37. Ki dwon pa Yesaya ma i thim, lok mo owuoko; ci lok me acel pa Ezekiel okelo kengi jo ma ne otho i yo me dul pa Sodomu ki pa Misri pi nino 3 ki idyere. Eka gineno ni gin ne obedo i cawa me kuro i apam pa Matayo me nyako maleng apar. Ci eka gi winyo kwena ma ki miyo Yeremia me yero woko gin ma ber ki gin marac ka gi mito dwogo. Gi bene gineno ni lamo pa Daniel i dul 9 obedo adira me kombedi. Erwate, ka gi yero dwogo, ki yee cik me Injili ki gitingo gin ma kicimo, eka gi nongo lok me aryo pa Ezekiel, ci gibedo i cinggi calo lweny madit.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

Tic me “yubo jo me bedo ki tek i kare me agiki” kityeko ki yore me “latter rain” ma kiyaro calo “rek iye rek.” Tic eno tyeko rwate ki tic me dwogo ada pa Millerite ma kinyutu iye chaat pa pionia me 1843 ki 1850. Gin chaat aryo eni gin tebul aryo pa Habakkuk, ki myero kiket iye iye (rek iye rek); ki i timo kamano, chaat aryo eni kinyutu ada me acaki ma myero ki dwogo i kare me agiki ki dano me brashi me lowo.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Ka kiketo gin kacel, rek i wi rek, gi nyutu bal ma tye i diagrama me 1843, ma piny con ki dwoko bal ne i diagrama me 1850. Ka kigeno gi calo tebulu acel (rek i wi rek), dong gicoyo kacel gin ma jo Lubanga gityeko gamo ki lok ma otime con ma ki nyinyo pa goro abicel; pien kacel ginyutu poko cwiny ma acel, kare me kuro, Otum i but nino, 22 Okutoba 1844, kede poko cwiny madit.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

First Disappointment, Midnight Cry ki Great Disappointment gin aye rek ma ocano pa Seven Thunders. En aye kit bedo pa ada; pien ada otio i kom karatac mokwongo ki magiko pa nyig lok me Leb Hebru ‘ada’, ma gi rwate ki disappointment mokwongo ki magiko pa rek en. Karatac ma i tung, ma en aye karatac ma apar adek, obedo lamany me ogolo cik, macalo ki jone ma pe giyaro kwena me Midnight Cry. Chart aryo, ka giconge kacel, gimiyo lami aryo bot ada porofetik pa Millerites ma gibidwogo ki dirt brush man; ento bene ginyutu tuk ma bedo cal me tuk pa jo 144,000.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Jogi ma kicwaco pi bedo ensign (jo 144,000) cwinygi opore me mukwongo i nino me July 18, 2020, ci i July 2023 kimiyo gi ngec ma bino ki dwon ma tye kwako i cogo. Dwon en tye kwako gi me dwogo.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

En i kare man i lok me gin matime i mung me nino abicel ma golo cik bi yabu, pien alamac me yoo ma bino ki anyim en aye kare ma ngat me yweyo piny ki ywaya ocobo kidi ma were, ololo gi i bok. Eka ler gi medore ki apar. I kare man Miller oyabo wange. Ka nyako ma pe oywako ngat (Miller) oyabo wange, dong otum woko. Dwogo bur pa dul mapol mapol obedo tic ma lamondo aryo myero bed iye. Tic en dong tye katimo kombedi.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Nyutu pa porofesi pa William Miller, ma ki yaro kwede vijon pa Okwer Ulai, i buk pa Daniel boc me abicel, aboro ki abongwen, obedo tek aryo me coyo piny: paganizim ki papalizim. Kacel, nyutu pa Future for America obedo: paganizim (diraigon), ci dong kidwogo ki papalizim (bisti) kacel ki Protestantizim ma ocwil (lanabi ma pe atir). Lagonyo ma otero nyutu aryo eni obedo coc pa Aposto Paulo. Aposto Paulo obedo dwon me lanabi ma oketo kube ikom Isirael me con ki Isirael me sipirityo. Piri ka pe oyube woko, nyinge pa Paulo obedo Saulo, ma nyutu ni ‘kiyero’ onyo ‘kiweyo anyim’.

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

Paulo kityero me bedo Apwostol pa jo woko, ki kityero ne i jami mukato pien onongo tye ki ngec maber ikom Testamen Macon. En oco mapol pi Testamen Manyen; pe tye ngat mukene i gin ma oco Testamen Manyen ma tye ki ngec me Testamen Macon calo Paulo. Kityero ne me mede i nyutu Injili bot jo woko; ento kityero ne binen me kobo ribe i kore ki tariik me lanabi me Testamen Macon, ki tariik me lanabi ma bino anyim ka lacerac otimore. Ka pe nonge lamal pa Paulo, ngec me lanabi pa jo Millerite, kacel ki pa Future for America, obed pe tye. I atariik man keken ma kityeko orwenyo Isarael matir woko ki bedo jo kiyero pa Lubanga, Paulo kityero me nyutu ni Isarael macon, ka con kityeko orwenyo gi ki Lubanga, en obedo alama pa tariik me lanabi pa Isarael me cwiny. Cik ma mite me lanabi pi tukki pa malaika me acel ki me adek, pire tek tye i wii coc pa Apwostol Paulo.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Pien kamano, wa bi paro yore mo me poropheti ma Paulo onyuto, ma giyiko kit me kwena pa Millerite, ma kityeko yiko iye yore pa twero aryo ma oketo obur; ci i timo kamano, wa bi paro bende kit ma yore meno giyiko iye yore pa twero adek ma oketo obur.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1-10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

I lok apar matidi, Paulo nyutu ni kit me baptiiso onongo kinyutore i kare me golo Red Sea; ni Kidi ma otingo Israel me con, onongo obedo ‘Kidi me laloc’, kede ni obedo Kristo. En bende nyutu ni Israel me con onongo kicano cing pi jo ma tye ka bedo i cawa me agiki. Lok man obedo ciko, kede obedo kabedo me mwonya i kom jo ma gwoko ada ki jo ma dwogo ikom ada. Jo lamal pa Adventist giyaro ni Paulo obedo nyutu keken ni lok me con pa Israel onongo kicano lok me kit maber ma myero gi niang pi jo ma tye ka bedo i cawa me agiki; ento giyaro matek ni Paulo pe onongo nyutu ni lok me con pa Israel me kom remo myero gicako dogo i Israel me laloc. Sister White pol-pola tye ka tic kwede lok man me moko pire keken tiend lok pa Paulo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> "Յուրաքանչյուր հին մարգարէ աւելի քիչ խօսեց իր ժամանակի համար, քան՝ մեր, ուստի նրանց մարգարէանալը մեզ համար է ուժի մէջ։ «Արդ, այս բոլոր բաները պատահեցին նրանց՝ որպէս օրինակներ, եւ գրուեցին մեր խրատութեան համար, որոնց վրայ աշխարհի վախճանները հասել են»։ 1 Կորնթացիս 10:11։ «Ոչ թէ իրենց համար, այլ մեզ համար էին սպասաւորում այն բաները, որոնք այժմ պատմուեցին ձեզ նրանց միջոցով, ովքեր Սուրբ Հոգով, որ ուղարկուեց երկնքից, աւետարանը քարոզեցին ձեզ. բաներ, որոնց մէջ հրեշտակներն իսկ փափագում են նայել»։ 1 Պետրոս 1:12...."

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

‘Gin ma dit kede tic ma maleng ma otime i lok me Old Testament obedo, kede dong tye ka dwogo time odoco i kanisa i cawa magi me agiki,’ en aye kit ma Dul White okwayo woko lok me Paulo i rek magi. Me temo me yubo piny nyutu ma Paulo ociko kwede, ni Israel me con macalo cal nyuto lok me gin ma otime atir i Israel, Setani oketo iye goro aryo ma dit ikom cik me porofeti man. Makwongo, ma abedo waco dong, en waco ni Paulo keken onongo ociko ni lok me gin matime magi kanyuto pwony me tii maber keken. Pwony ma pe atir man obedo lok ma atir me abicel; ento atir me abicel pe obedo lok ma atir keken. En atir ni pwony me tii maber ma twero cweyo ki i lok me Israel me con, obedo pi kony pa gin ma tye cente i kare me agiki; entono ka en ki tic kwede me kwanyo woko ni lok me gin matime magi bene en cal me nyutu gin ma bi dwogo time odoco, dong obedo lok ma atir me abicel, ma ki cano me kwanyo woko lok ma atir.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> Kica onyo lagoro kombedi tye i bot jo Lubanga—kica ka gicwalo woko ki piny me lobo, gibedo pire keken, ka giwoto i yo me gwoko cik ki cwiny ma piny; ento lagoro ka gi yubo kacel ki jogi ma gikwedi cal, ma giywero cik madito pa polo. Bal kacel ki kwer pa Israyel ma obalo cik kigoyo i coc, ki cal man kinyutu i bot wa pi ceno ni ka wan watim calo twolgi me boko cik ka wacego ki Lubanga, wabodo piny paka calo gin. ‘Kombedi jami weng man otime botgi pi twol; kiketo i coc pi waciko, bot wa ma agiki pa piny obino iye.’ Testimonies, volume 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Adiera acel pe myero kitiyo kwede me cano adiera mukene, pien ka kitiyo kwede, oyubo adiera pa Lubanga doko lok ma pe adier.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> Lok acel pa Lakony pe myero kitiyo kwede me balo lok mukene. Apoya Madit, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Lok me pwonya ma tito ni gin matime i con pa Isirael tye kigeno me pwonya me kit me kwo maber keken, pol kare kityeko tiyo kwede jo-pwony pa lok pa Lubanga me Adventist me balo Lok pa Lubanga me poro, kede eni en acel ki i ada ma pe opong ma kiketo iye i cal me lok ma pe ada ma kicweyo pi goba jo pa Lubanga wek gi rwak lok ma pe ada, ci lok ma pe ada ma gi rwako kityeko nyutu i coc pa Apwostol Paulo.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Gono madwong mukene ikom cik ma waco ni lok me con pa Israel pa con nyutu lok me con pa Israel pa tin, gityeko yilo ne ki Jesuit i kare pa Counter Reformation; en obedo yeko tami ni lok me con pa Israel pa con tye ka dwoko pire. Bug pa Jesuit en ni lok me con tye ka dwoko pire kacal kacal, pe i tung pa Lamo. Bug man gityeko yilo ne me gengo ngec ni Papa pa Rome obedo Antikristo pa porobesi pa Baibul; pien kwena en yeko adwogi ni i kare me agiki tye Antikristo, ento en gabo ni Antikristo obedo twero me lobo ma kacal kacal, pe twero me Lamo. Dako me coyo ma i Revelation 17, ma nying “Babilon ma Misteri” kicoyo i lacuc ne, dong myero obedo dako me coyo ma oyuto aa i piny pa Babilon ma kacal kacal, ma kombedi obedo Iraq.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> Jogi ma tye ki peko i ngec gi pa lok, ma pe gineno tiend Antikristo, atir gin bi keto pire kene i tung pa Antikristo. Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Papa obedo ngat ma tye atir keken, ma tye ka nyutu teko ma tye atir (Kanisa Katoliki); ento en ki dul me tic pa en kityeko kimiyo nying Babilon ma tye atir ki poropheti, ki romo kicenyo maber keken ka lok me Antikristo kiketo piny calo opongo me Laroho pa lamal ma tye atir. Paulo onyutu ni Isirael ma tye atir tye calo lamal me nyuto Isirael me Laroho, ento pe obedo lok me poropheti manyen ma oketo piny, pien ngeyo pa en onongo oketo i kom Testamenti mukato, ki kany aye lagam pa en oketore i kom.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Man gin ma Laa Rwot, Rwot pa Isirayel, kede Lajwarone, Laa Rwot me lweny weng, owaco ni: An aye acaki, kede an aye agiki; mapat ki an, Lubanga mukene pe tye. Kadi en ng’a, macalo an, ma bi kwayo, kede bi nyuto ne, kede bi keto ne i rwom pi an, kun an aketo jo macon? Kede gin ma tye ka bino, ki ma bi bino, wegi onyutu botgi. Pe wun badi i cwiny; pe wun pur. Pe an okwongo awaco wunu ki kare meno, kede anyuto ne? Wun aye jo yubu mamega. Obedo tye Lubanga mapat ki an? Eyo, Lubanga mukene pe tye; pe an ngeyo mo. Aisaia 44:6-8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Wan myero obed jo me lacar pi Kristo, macalo Paulo, pi ni Alfa ki Omega oyer pe keken Isiraeli macon, ento bende jo weng ma i Bibil macon, macalo alama me nyutu "gin ma bino" bot jo ma bedo i cawa me agiki. Paulo obedo ngat ma tye ki ngec madwong i Cik Macon, ki kigolo ne malo me bedo cing me kobo ma me lanen ikinyi kit me cawa pa Isiraeli me ada ki pa Isiraeli me cwinya. En coc pa en keken ma orwogi jo ma ngeyo ngec ma omedo i cawa me agiki, i 1798, ki bende i 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Babulon me con ma tye adiga, lutino me tung cen me con, Misiri me con, Giriki me con, kacel ki piny rwot me Medi ki Persia me con, gin alama pa teko me chuny i agiki me lobo. Alama me con gi obedo gin ma tye adiga ma ocake con, ki gi nyutu gin me chuny ma bino anyim. Paulo nyute maber ni Adam ma tye adiga obedo alama pa Adam me chuny (en aye Kristo).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Ci kamano, kigoyo coc ni, Dano me acel, Adam, kicweyo obed cwiny ma tye ki kwo; Adam me agiki kicweyo obed tipu ma miyo kwo. Ento pe ma me tipu obedo acel; ento ma me kit pa piny obedo acel; ci lacen dong ma me tipu. Dano me acel aa ki piny, en lapiny; dano me aryo en Rwot ma aa ki polo. Macalo en ma lapiny, gin ma lapiny bende calo en; ci macalo en ma me polo, gin ma me polo bende calo en. Kacel ka wa otyeko keto cal pa ma lapiny, wa binen bende keto cal pa ma me polo. 1 Corinthians 15:45-49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Tye poko mapore tutwal ma Paulo tye ka poko ikom Adam ma acaki ki Adam ma agiki, ento wa keken tye ka nyutu cik ma otero maber tutwal i lok man, ka owaco ni, “pe ma me tipu obedo ma acaki, ento ma me kit pa piny obedo ma acaki; ci lacen ma me tipu.” Gin ma kare-kare, ma Paulo kany oyaro calo “ma me kit pa piny,” en ma acaki, ento ma me tipu en ma agiki. Isirayeli ma kare-kare obedo ma acaki, ki ma me kit pa piny, ento Isirayeli ma me tipu bino “lacen.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babilon ma atir obedo anyim Babilon me Roho. Lok mukato ma rwatte-ber ma ki nyutu maber i coc pa Paulo en aye kare acel i kit matime ma myero kiketo iye lok ki atir wot i me Roho. En aye kare me Musalaba, ma iye kimaro ni lok me lagam ki atir wot i me Roho.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Pien, ki yie i Kristo Yesu, wun weng obedo lutino pa Lubanga. Pien, gin weng ma kibatiza i Kristo, giyeko Kristo. Pe tye Yahudi onyo Giriki; pe tye latic onyo ngat ma pe latic; pe tye laco onyo nyako; pien, i Kristo Yesu, wun weng obedo acel. Ka wun obedo pa Kristo, ento wun obedo i kwer pa Abraham, ki jo ma birwako kun cakke. Galatia 3:26-29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Pe tye ma tiyo ngo twero pa nywol mamegi obedo; ka i yee Kirisito, dong ibedo otino pa Abraham. Pe in Isirael me kom; in Isirael me Lamo. Loko ki pa kom dok i pa Lamo otime i Musalaba. Paulo poko dano weng i dul aryo. Dul acel ki acel tye ki lagam pa gi, gi weng obedo otino pa Abraham. Dul acel ki acel tye ki tauni ma nyutu ot pa gi ki lagam pa gi. Keken obedo wod Adam me kom onyo wod Adam me Lamo.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Pien kiketo ni, Abraham tye ki wuode aryo; acel ki dako latic, acel ki dako ma twol. Ento wuod dako latic onywolo ki ringo; ento wuod dako ma twol onywolo ki lagam. Gin man gin cal; pien gin kica aryo: acel oa ki Got Sinai, ma ocako nyitho me rubo—eni Agar. Pien Agar eni obedo Got Sinai i Arabia, ka rwate ki Jerusalem ma tye kombedi, ma tye i rubo kwede nyithone. Ento Jerusalem ma i malo obedo twol; en min wa weng. Pien kiketo ni, “Duku, in dako ma pe nywako; yar piny ki kwero, in ma pe igolo peko me nywo; pien dako ma pe tye ki laco tye ki nyitho mapol loyo dako ma tye ki laco.” Kombedi, owadwa, calo Isak, wan nyitho me lagam. Ento calo kare meno, en ma onywolo ki ringo owero en ma onywolo ki Lamo; kamano obedo kombedi. Nono, Lok me Kitap tami angeo? “Cwal woko dako latic ki wuode; pien wuod dako latic pe bi bedo luro kacel ki wuod dako ma twol.” Erone, owadwa, pe watye nyitho me dako latic, ento me dako ma twol. Galatians 4:22-30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

I kare me Msalaba, gin me con ma i wang obedo alama pi gin me cwinya me kombedi. Aposto Paulu otyeo maber ada me poropheti ma pire tek magi, ma ogonyo William Miller me oketo twolo me tam pi teko aryo me balo nono, ma i komgi en oketo agiki me poropheti weng. Tic acel acel ma Aposto Paulu otimo en aye ma nyutu teko adek me balo nono, ma obedo twolo me tam pi agiki me poropheti weng me Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Kit ma ngiyo pa Miller ikom medo pa ngec, ma kicoyo ne i rweny me pi Ulai i chapta 7, 8 ki 9, onongo ocake piny i yubu ma otyeko nongo ni “the daily” i Buk pa Daniel tito calo Roma me pagani. Otyeko yubo man i barua me ariyo pa Paulo bot jo Tesalonika. Ngiyo man obedo adwogi me acaki ma kinyuto pire kede “kwena” me poro, ma kelo ribo madit i wi Seventh-day Adventists i nino me agiki.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Wa bi mede pweny wa ikom medo pa ngec ma vijon me pii Ulai nyuto, i coc ma bino, ka wa paro gin ma Miller onongo ongeyo i coc pa Paul.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> En ma neno ma piny i wang kom, ma kwano cwiny pa dano weng, owaco ikom jo ma otyeko nongo lere madwong ni: ‘Pe gi rumo ki pe gi kwole pi kitgi me yore pa kwo ki pa lamal.’ Ee, gi yero yo gi keken, ki cwinygi omaro i gintim me kwero. An bende abi yero rweny pa gi ma pe adiera, abi kelo bwokgi botgi; pien ka an ocako kweo, pe onanga; ka an owaco, pe giwinyo: ento gitimo marac i wang an, ki giyero gin ma pe an omaro.’ ‘Lubanga bi cwalogi ki rweny ma tutwal, mondo gikwano gin ma pe adiera,’ pien ‘pe ginongo mero pa adiera, mondo giben ogwoko,’ ‘ento gi mero i bedo marac.’ Isaia 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> Lami me polo openyo: 'Ngo ribo ma tek maloyo romo ribo bwoyo, loyo nyutu ni in itye ka yeko i kom ma atir, ki ni Lubanga okoko tic mii yin, kace i atir itye ka timo gin mapol kun winyo cik pa lobo, kede itimo richo bot Yehova? O, en ribo madit, ribo ma lamal, ma mako bwoyo, ka dano ma i cawa acel obedo ongiyo adwogi atir, gibalo kit me luyobedo maleng ki Roho ne ki twero ne; ka gi poyo ni gi rwate ki gi medo ki jami weng, ki pe mito gin mo, ento i atir, gi mito gin weng.' Testimonies, volume 8, 249, 250.

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