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# The Book of Daniel - Number Forty-Four

Buk pa Daniel - Namba 44

Unveiling the Lost Foundations: William Miller’s Prophetic Truths and the Last Days of Adventism

Goyo rweny me Kome ma Olal: Adwogi me Lanen pa William Miller ki Nino Agiki pa Adventism

Author

Jeff Pippenger

Published

January 8, 2024

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William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

Gin adiera ma itere kwede pa William Miller onongo gicoyo i wi i kare me tur angwen me Adventism. Dwogo gin adiera magi kitero atir i neno pa iye me aryo, kede kityeko yaro pire kene i Baibul ki i Cwiny me Poropheti calo tic ma dano pa Lubanga me nino me agiki myero gityeko. Neno pa Miller nyutu atir ni, ka dano ma opuk me ywe odwogo juwel, gibiro elo maber pi apar loyo ceng.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Kit me yore pa Miller onongo obedo piny i neno twero aryo me golo woko: twero me paganism, ci i yonge twero me papalisme. Coyo pa Apwostol Paulo i kit abicel me Tesaloni omiyo Miller tere pa kit pa ne. Kany, Paulo onyutu ni Roma me paganism onongo ogengo papacy me cako yweyo twero, nyaka Roma me paganism okwanyo woko. I 2 Tesaloni, Paulo bende omiyo tere pa kit me Future for America, kun Paulo onyutu ni “dano me bal” ma i kit meno, bende tito pire calo “rwot ma oyaro iyie”, i Daniel, kit 11, vasi 36.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

Obedo ma tek ni waneno ni medo ngec i ludito pa malaika me acel ki me adek, obedo kobo matek ki lok pa Paulo i Kitabu pa Thessalonika, chapta aryo. I cawa me agiki i 1798, ka ki bene i 1989, Kitabu pa Daniel kiyaro woko, ki mano ocako yo me tem ma pire adek. Yo me tem man pol kare yubo dul aryo pa jo me woro i mukato me kare ma Kitabu pa Daniel kiyaro woko. Obedo ma tek ni waneno lok pa Paulo ma kobo ki medo ngec i cawa me agiki, pien iye chapta man Paulo kiko ni gin ma pe gicwako ‘hera pa ada’ gibicwako ki bot Lubanga bwola ma tek. Bwola ma tek en aye ma kikelo bot jo marac i Daniel, chapta apar aryo, ma kwero medo ngec. I mukato aryo man, bwola ma tek en aye ma pire keken ma kobo Adventism.

> “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.’

> Lakwon pa Polo openyo: ‘Bwola mane matir loyo ango ma twero goyo bwola i cwinya loyo dwoko ni itye ka yubu od i piny maber ki ni Lubanga akwako tic mamegi, ento adwogi en ni itye ka timo gin mapol malubo yore me lobo ki itye ka timo richo bot Yehova? O, en bwola madit, bwola ma oyeyo, ma kayo cwinya, ka dano ma dong onongo ngeyo adwogi gipoko kit pa bedo maleng’ me lamo ki teko pa en; ka gi paro ni gi rwom ki gi dong ocero gi jami mapol, ki pe gi mito gin mo keken, kadi adwogi en ni gi mito gin weng.’

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> Lubanga pud pe oloko kit pa en bot latic pa en ma tye ki geno maber, ma tye ka gwoko ngoye gi obed pe ki tum. Ento gin mapol tye ka ywayi, 'Kuc ki gwok,' i kare acel lor woko ma obun tye ka bino botgi. Ka pe tye goyo piny cwiny ma matwal, ka pe dano golo piny cwinygi ki cato balgi kede nongo adwogi macalo ma tye iye i Yesu, gin pe gibidonyo i polo mo keken. Ka yweyo otime i dul wa, pe wabibedo i yot ki guropaco ni wa obedo lagoro kede wa med ki jami mapol, kede ni pe wa mito mo keken.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> Ngat mane nyalo waco adieri ni: 'Dhahabu wa omokore i mac; gonge wa pe gilingo ki piny'? An neno Lati wa ka onyuye gi lacuc i gonge ma giwaco ni gonge pa bedo maber. Okwanyo gongegi woko, oyayo lingo mane tye piny. Eka owaco ni an: 'Pe ineno kaka gi cobo gi kuce lingo gi kwor pa kitgi? 'Ot madwong ma omako geno otyeko bedo malaya!' Ot pa Wuona otime obed ot me cato, kabedo ma bedo pa Lubanga gi duong' otyeko wot woko! Pi en aye, ducu mot, kede twero peke.' Testimonies, volumu 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

Adventism obedo "gamo ma tye ki geno atir" ka ocoyo dwon me "Midnight Cry" i 1844. I 1863, gicako yweyo "tinge" ma gityeko cweyo ki kom tic pa William Miller. Ka gicako yweyo adwong me tinge, ci gigobo-gi ki ler ma pe atir ki sente ma pe atir, gitye ka yubo ting manyen. Jogi ma gicako, ma gitimo, kede ma gitye ka mede ki tic eno, kigollo gi cal i coc me "Spirit of Prophecy" calo "jogi ma gityeko nongo ler madit."

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

Ler “madit” ma gin onongo tye ki ne, onongo ki nyutu ne i neno me otum pa Miller calo kidi maler me welo ma tye i bok, ma Miller otero gi i mesa ma i tung ot pa iye, ma giler loyo “ceng.” I but me coc ma kikwanyo kombedi, Sister White tito “gin ma onongo tye ki ler madit,” ento “ma giyero yoo megi keken.”

They chose a new way in 1863. She says it is “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.”

Gi yero yoo manyen i hiny 1863. En owaco ni en “poto wic ma lamal, ma okamo wice ikare ma dano ma onongo gi ngeyo adwogi, gimoko rwom me wot ki Lubanga calo Lawi ne ki twero ne; ikare ma gicaro ni gi lagal, gi omedo ki jami mapol ki pe gi mito gin mo keken, ento i adwogi gi mito gin weng.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

En tye ka nyutu kit Laodikiya, ma en ki laco pa en ginyutu ni otime i 1856. Ci gitemo gi pi hiki abiro, ento pe gityeko temo i 1863, ci gicako cweyo te ma pe atir ma kelo luman ma tek me lok me ciko pa Paul i Thessalonika. Lok me ciko pa Paul i Thessalonika obedo gin me gengo pi luwalo i cako ki i mede me Adventism, ki rwate maber tutwal ki nino pa Miller, ma omoyo lok ikom cako ki mede me Adventism. Nino pa en nyutu ni ka tic me dwogo lapek me atir ma wel ma macon otyeko, atir magi gibino lumu labongo apar ki ikom kare ma gicako lumu i Kwac me Odii i cako me Adventism. Niningo ni ngec pa Miller lumu mapol kombedi ikom kare ma en onongo ngeyo atir i acaki?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

Tye adiera mapol ma kityeko nyutu i kado cal aryo ma lamal me gonyo aryo pa Habakkuk. Adiera geno kityeko nyutu i nino pa Miller calo kidi ma welo, ma i kare me agiki gubidwogo odoco, mapwod pe i bot Midnight Cry. Kidi ma welo ma pe atir, ma gi kelo woko ki dirica i nino pa Miller, ginyutu ni tito ma pe atir ma gikelone i Adventism me cweyo misingi ma pe atir, ki bende me diro misingi ma atir; ento ginyutu bende jo ma gipek weyo tito ma pe atir ma gicweyo misingi ma pe atir. "the daily" obedo rwom pa kit me adiera pa William Miller ma ocweyo misingi me acaki, ki i kare me agiki "the daily" pe keken nyutu "paganism", kaka Miller ocimo ne atir, ento en bende cal me nyutu "rebellion" ma ocweyo misingi ma pe atir.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

Bibul, Roho me Poropeci, kede kit ma gityeko tim con weng ginyutu ni ywak me sa me hukumu ma acaki i 1798 dok oo i 1844, obedo yaro pa kwena ma William Miller onongo ononge ki oyaro. Man aye piny ma omiyo muvimenti meno kityeko miyo nying ni Muvimenti me Millerite. Ki yore me tam, weyo muvimenti meno obedo weyo lero ma kityeko yubu i 1798, ma Daniel onongo cwalo nying ni medo me ngec.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

Isaya owaco ikom jo opwotho pa Efraimu, kacel ki nyutu ni jo opwotho eni gin lawo ma gicemo, ma rwodi jo Yerusalemu. Isaya nyutu ni pe gi pwotho ki divai ma atir; ento gi pwotho ki divai me liling. Divai me liling i Bibilia twero bedo pwonya atir onyo pwonya marac, ki kit ma obedo iye. Jo opwotho pa Efraimu tye pwotho ki pwonya marac, ma obedo divai pa Babilon, calo kit ma kityeko yaro kwede malaya me Tiro i gite 17 me Lok me Yohana ma oneno, kede Belshazzar i odii me agiki me cer ne.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

Aisaia onyutu kit ma coyo me tipu ma bino i jo macobo ma gicwero jo Yerusalem.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Bedu kany, gibedo i cobo; yubu ki yubu: gitye ki lal, ento pe ki waini; gireyo, ento pe ki kongo matek. Pien Lubanga ocweyo i botu lamo me nino mabor, okano wangwu: lanabi ki rwodi wuu, jongeno, okano gi. Kadi, neno weng obedo botu macalo lok pa buk ma kikano, ma dano gicwalo bot dano ma ngeyo, gi waco, ‘Kwan man, apeny i’; ento en waco, ‘Pe atwero; pien kikano.’ Ki buk gicwalo bot dano ma pe ngeyo, gi waco, ‘Kwan man, apeny i’; ento en waco, ‘Pe apwonge.’ Erwate Lubanga owaco ni, ‘Pien jogi ceno ir an ki dokgi, ki lepegi gipako an, ento gigolo cwinygi woko ki bot an, ki lworo gi bot an kityeko opwongo gi ki cik pa dano: erwate, nen, abi mede atimo tic ma pire tek i tung jogi, tic ma pire tek ki gin ma miyo cobo: pien ngec pa lajwinygi kibale, ki ngeyo pa lupu-wic kibalo.’ Kica bot gin ma giyoro piny me cano tamogi ki bot Lubanga, ki ticgi tye i bwoc, ki gi waco, ‘Ngape neno wa? ki ngape ngeyo wa?’ Adada, duko jami weng mamegi kibalo calo yap pa lami-yap: pien bi tye ka tic waco bot lami-tic ni, ‘Pe otimo an?’ onyo bi tye ka jami ma ki romo waco bot lami-romo ni, ‘Pe ne tye ki ngeyo?’ Yesaya 29:9-16.

Sister White quotes these verses and then adds:

Sister White owaco lok me coc magi ci dong omedo ni:

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> Lok weng me eni bi tim woko. Tye jo mo ma pe gicweyo cwinye piny i wang Lubanga, kede ma pe giwoto i yore ma atir. Gicoyo kiene ma atir, ka gibedo i ludito kwede lacar ma obutu woko, ma omaro ki otimo bwola. Lapur oketo tipu ne i tung jo ma romo tic kwede me bwoyo gi ma tye i otum manok. Gin mo tye ka cwako otum ma olare, ka gityeko weko adwogi atir pi bal. Cawa ma kicoyo i poropheti obino. Yesu Kiristo pe giyubo. Yesu Kiristo botgi obedo lok me coc. I kare man me gin pa piny, jo mapol tye ka tic calo jomi. ‘Beduru, ka mwang; wuyuru, ka wuy; gimit, ento pe ki wini; giyuki, ento pe ki mwenge ma tek. Pien Lubanga ocweyo bot wunu Tipu me nindo ma piny, kede ocako wang wunu. Janabi ki ladit wunu, lalaro, ocake gi.’ Mi me tipu tye i tung jo mapol ma gicike ni gin jo ma bi iweyo malo. Geno pa Lubanga megi tye calo kaka kityeko yaro i Lok pa Kitabu man. I dwone, pe giromo wot i yore ma atir. Gikelo yore ma otur i yo me ticgi. Acel ki acel, giyuki ki wot ocoko-coko. Lubanga neno gi ki kica madit. Yo me adwogi atir pe gi ngeyo. Gin jo me ngec ma gicako cayo, kede gi ma romo, ka myero gikwanyo kony pi tye ki wang me tipu ma yer, gigi keken gibwoyore, ka gikwanyo yub i tic marac.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> Gin ma tye atime i cawa magi me agiki bi gityeko citen. Ka gin ma pe atir magi me jogi kityeko yaro ni ento gin obedo tic me mung pa jogi marac, joma otiyo iyegi bi bedo calo dano ma gibalogi bwonggi.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> Eyo, Rwot owaco, ‘Pien jo man gibino bot an ki lebgi, ki ki cengegi gilor an; ento giweko cwinygi mabor ki an, ki luor megi bot an en ma giopwonyo ki cik pa dano. Lakite, neni, abi medo atimo tic ma pire tek i bot jo man, kacel tic ma pire tek ki lujok; pien rieko pa jo ma ngeyo obibire, ki ngiyo pa jo ma paro maber obicano. Peko bot gin ma wenyo tutwal me cano congi bot Rwot, ki ticgi tye i oturu, ki gi waco, “Ngat mene neno wa, ki ngat mene ngeyo wa?” Adok, yeyo me yin me yiko gin piny malo obikeme calo lela pa layubi; pien tici birego ikom ngat ma otimeye ni, “Pe otime an?” onyo jami ma oyube waco ikom ngat ma oyube ni, “Pe tye ki ngiyo?”’

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> Ginyisi an ni, i tem wa, wa oselimo, ki dong wa tye limo kit man kende. Jo ma otyeko nongo ler madit ki twero maber-ber gikwako lok pa lalo ma gicoyo wii gi ni gi ngeyo, ma Rwot oyeyi-gi matek ki omigi kica madit; ento gi oko gi ki cing pa Lubanga, ci gikwano kabedo i dyere pa lira. Piny bino opunge ki lok me bwoyo ma nyutu calo atir. Wi ngat acel, ka oyaro gin me bwoyo man, obi timo tic i wii pa ngat mukene, ma gi tye yubo buk me atir pa Lubanga ma welo wek obed lok ma pe atir. Jo man gibibwoyo gi malaika ma opoto, kun ne myero gicung calo jo gwoko-kuc ma atir, kitye yito pi cwiny, macalo jo ma myero gimi lapok tic. Gi oyeko weyo keca me lwenygi, ci gimiyo wiyi yec i lami ma kwanyo. Gi timo wek ywec pa Lubanga obed pe, ki gikwanyo iye ciko ne ki ceko ne, ci kakare gitye i tung pa Setan, gimi wiyi yec i lami ma kwanyo ki pwony pa lamogi.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> Pwodho me tipu dong obedo i kom dano ma pe myero ginyim-nyim calo dano ma opwodhi ki kwete ma matut. Bal me kwer ki tim ma pe kit, kwii, bur, ki tic ma pe con, opongo piny weng, kun rwate ki pwonye me ladit ma orwenyi i koti pa polo.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> Gin ma otime con bi dwogo cako doki. An romo nyutu tere gin ma bi time i kare ma piny piny, ento kare pe obino. Cal pa jo otho bi pange, ki lwak me bwony marac pa Satan, kadong mapol bi kube ki en ma mito ki timo bwola. Amiu jo wa ngec ni i tung wa keken jo mogo bi weko geno, ki bi winyo juogi me rwanyo ki tami me juogi marac, pi kwede gi adwogi bi waco lok marac iye.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Janabi weng, kacel ki Isaaya ki Dako White, tye ka nyutu cawa agiki. I cawa man jodongo pa Adventista "gibedo atir i tung pa Saitani, gikwanyo wii bot tipu me bwoc ki lok me pwony pa lamony." Dako White oketo lok me poro ka owaco ni, "Ka bwoc me tipi magi kinyutu atir ni gi aye gin ma gi aye,—tic me mung pa tipu marac,—gin ma otimo iye kibedo calo jo ma obalo wii." Jodongo pa Adventista kibedo calo jo ma obalo wii, i kare me cawa agiki ka kinyutu atir ni cam wino matek pa gi aye "tic me mung pa tipu marac."

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

Tye golo muhuri i tic pa jo ma ginyero, ma gityeko loyo jo i Jerusalema, i cawa me agiki. Golo muhuri meno kityeko nyutu i nindo pa Miller, ka Miller olamo ci wang ot oyab. Obedo mapat ka oloro wange pi kare macek, me nyutu agiki matwal pa tic me miyo muhuri pa jo 144,000. Yabo pa wang ot nyutu loko me kare me cik, ci i kare meno yore me tic pa Laodikia me malaika me adek dok loke i yore me tic pa Filadelfia me malaika me adek.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”

I coc ma i Buk Yesaya, kityeko reko tic marac pa jo mukony me Efraim i lok macok, jo ma ‘myero gichung calo loro matir.’ Lok macok en kiyaro ni, ‘Adada, wiro gin mewu bi bedo calo lobo pa la-agulu; pien, romo tic waco bot la-time ne ni, “Pe otimo an?” onyo romo gin ma kicobo waco bot lacobo ne ni, “Pe otye ki ngeyo?”’

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Nyutu pa Miller bot 'the daily' me tero ne calo dini pa pakan onyo Roma pa pakan, i agiki, obedo cal pa Satan; pien Satan ki Roma pa pakan, gi aryo, gityeko nyutu gi calo dragoni.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. The Great Controversy, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

Ka waco ikom jogi ma tye ki twero i Jerusalem i kare mag agiki, Sista White owaco ni: “Jo mogo tye ka opongo gi oturo ma tye loyo, ki gicayo lok atir ki bal. Cawa ma porofesi onyuto obino. Yesu Kiristo pe gipe ngeyo. Yesu Kiristo i botgi en tul.” I 1901, ladit acel me Adventism ma oa ki Jamani ocake kelo iye neno me bal pa Protestantism ma opoto woko ikom ‘gin ma kare-kare’ i buk Daniel. Neno meno tito ni ‘gin ma kare-kare’ nyuto tic pa Yesu Kiristo i Ka Maleng, onyo kit mo pa paro meno. Awaco ‘kit mo pa paro’ pien, i gin mukato ma odugu 1901, gityeko keto ne pire tek bot bal en i yore mapol mapol; ento neno ma pe atir weng, kare weng, tito lok agiki ni ‘gin ma kare-kare’ nyuto kit mo pa tic pa Yesu Kiristo.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

Kidi ma wel maber ma obedo yubu pa “the daily”, ma Miller oyaro ne ni obedo alama pa Satan, i Adventism me cawa agiki, obedo alama pa Kristo. Ka kicano i 1901, ngat manok tutwal keken gi oywako tam me neno ni “the daily” obedo alama pa Kristo, to pe alama pa Satan; ento i cawa me 1930, kidi ma wel maber me yubu pa “the daily”, ma Miller odugo ne aa ki i muc me ada ma onwongo kineno i 2 Thessalonians, buko aryo, gityeko yweyo ne woko calo kit ma “seven times” pa Leviticus 26 gityeko yweyo ne woko i 1863. I tere me gin ma otime ki 1863 dok i 1930, Adventism otyeko loko rwodi, labongo pe gineno.

> “Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

> Owetewa, anen peko ma pire tek i botu, ci dok an penya: Wunu ma ubalo, utemo mo me dwoko bal? Cwiny pa dano romo wot ki cobo, wot i otum, pien pe utyeko keto yo ma maler pi tiŋ mamegi. Ka ce utye i kabedo ma dano geno i wunu, a kwayo wunu pire tek, pi cwiny mamegi keken ki pi jo ma gi neno botu calo laloc; ulok cwiny i bot Lubanga pi bal weng ma utimo, ci uyar bal mamegi.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> Ka i weko cwiny obed otum, ki dwong cwiny kacel ki paro ni itye tigi maber pire keni pe i yaro bal me in, in bin obed i twero pa temo pa Satan. Ka i cawa ma Rwot nyuto bal me in pe i dwogo onyo i yaro, mera pa en obin okelo in dok ka dok i piny acel. In bin mede ka timo bal ma calo kamano, i bin mede ka pe itye ki rieko, ki i bin waco ni richo obedo tigi, ki tigi obedo richo. Lok me bwola mapol ma gibin loyo i cawa agiki gibin bedo oko in, ci in bin loko ladit, ki pe in bin ngeyo ni itimo kamano. Review and Herald, December 16, 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Jo ma giyaro, ma gitye ka rwodo i tung jo Jerusalem, ma gin jo “i kabedo me geno,” “gubicako richo ni obedo kica maber, ki kica maber ni obedo richo,” ki “Adong atir, cuk me dwiro gin obi pimo pire calo lobo me latic me cweyo agulu; pien tic biwaco ikom latic ma ocweyo ne ni, ‘Pe ocweyo an?’ onyo gin ma oketo pire biwaco ikom gin ma oketo pire ni, ‘Pe obedo ki ngec?’” I dwiro me golo cik ma piny-ki-piny i kare angwen me Adventism, jo ma tye i kabedo me geno gubalo rwotgi, ki pe gineno. Pe gineno, pien piny-ki-piny ki tutwal gikwanyo woko aloka ma nyutu balgi. I dwiro en ma piny-ki-piny “loro pa joloro gi bityewo woko, ki ngec pa jo ma paro maber bibi kan.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Gin bi wiro wii gin i piny, ki bi yaro kec ni timo-maber, ki timo-maber ni kec. Cal pa timme me dwoko cwiny man en pwony pa "the daily," ma pi Miller ne obedo cal pa Saitani, ki ma kombedi i Adventism gicimo ni en cal pa Kirisito. Gin ma i kare mukato ne obedo pite ma ocweyo ter pa yore me keto lok pa lanabi pa William Miller, kombedi dong obedo cal pa bedo molo pa jo ma kwer ma tedo kom jo Jerusalem. Cal me rwate ki "the daily," i buk pa Daniel olere maber calo ceng, ka ongeno ne i sanduku pa Miller i cako pa Adventism; ento i kare me agiki, ada man olere maber maloyo nyo apar, pien namba apar en cal pa tem, ki pi Israel ma con tem ma apar ne obedo tem me agiki.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

Farisi me kare man gityeko "miyo iye" "tic pa Kirisito" "bot lutic pa Setani", kendo giluongo "tim pa latem" ni "twero maleng pa Lubanga."

> “The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

> Fariseo otimo lok i kom Laroho Maleng. Giketo twero me waco pa gi me kwalo nying pa Jwar pa piny; Lamalak ma ticne obedo me cono ocono wac gi i kitap me polo. Giwaco ni twero maleng pa Lubanga, ma oneno i tic pa Kristo, obedo tic pa Setani. Pe gubedo twero kwanyo woko tic ma lamal ma otyeko timo, onyo giyubo ni gin obedo me kit me piny; omio gi owaco ni, ‘Gin en tic pa Setani.’ I pe yie, giwaco ikom Wod Lubanga calo dano keken. Tic me keto jo ma tuju bedo maber ma otyeko i wanggi, tic ma dano mo pe otimo con onyo pe twero timo, en obedo nyutu twero pa Lubanga; ento gi oweko Kristo ni tye i kube ki piny me cobo. Wic ger, cwinya matut, cwinya calo gang, gimoko tam me loro wanggi bot nyutu weng; kacel go, gityeko timo lok ma pe ki kica. Manuscript Releases, volume 4, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

Wa bimedo tami wa i kom medo pa ngec, ma kinyweyo woko i yore pa Malaika me acel, i coc ma bino anyim.

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