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# Laodicea - Number One

Laodicea - Namba Acel

Isaiah’s Prophecy of Doom for the Valley of Vision

Lok me Balo pa Nabii Isaya i kom Pur me Neno

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Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Lok pa Dogola me Neno. Ngo ma ocito ki yin kombedi, ni yin weng itye i wi ot? Yin, bungu ma opong ki kogore, bungu ma oyubu matek, bungu ma opong ki ywaya: jo pa yin ma gibale pe gibale ki tong, pe bene gibale i lweny. Ladito pa yin weng gidunyo kacel; jo me apoke gitingogi; jo weng ma giningo iyi yin gitingo kacel, jo ma gidunyo ki i bor. Eka an owaco ni, Weyi an woko; abi mon matek; pe itim me conyo an, pi yabu pa nyako pa jo pa an. Pien en obedo nino me peko, ki me cobo, ki me muk, ki i kom Rwot Lubanga, Rwot pa jo lweny, i Dogola me Neno; me poto ogulu, ki yubu i bot gota. Aisaia 22:1-5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

I Buk me Aisaia, lok "burden" ononge i kare 18. Ikome 11 i kitegi meno giyaro matwal porofesi me giko marac, ki ikome 7 mamoko giloko "burden" calo apuk ma kicwalo i ogwata. Keken kite 1 ma kiloko calo "burden" obedo gin ma kicwalo i ogwata, kede bene en porofesi me giko marac. Amito cwalo lok ikom kite acel meno, ma en lok pa Leb Hebru ma yaro gin ma kikwalo, ento bene obedo porofesi me giko marac; omiyo anyutu twoke i acaki, ento wabiro dwogo bot gin atir man lacen.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Gonyo man pe obedo macuk-cuk i tito me “Dola pa Neno”, pien ki lwongo ne “Gweng pa Dawid” kacel ki “Yerusalem”. Dola pa Neno lokore ki Adventism me Laodikea i gin mukato pa rek abicel acel ma agiki i Danieri gonyo apar acel. Aisaia oketo yore me lok pi goro man ki gin mukato ma ki yaro i gonyo 20, ka opoko kit pa loyo lobo malo-malo ma rwot pa Asiriya otimo, ma onongo ocwalo ladit me lweny ma ki lwongo ni Tartan me agola gweng i Misri ma ki lwongo ni Ashdod.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Cik me Sunday tyeko nyute i Daniel 11:41, en bene nyuto dul adek ma 'gweko' ki cing pa Upapa i kare me Cik me Sunday.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> I higa ma Tartan obino i Asdod, (ka Sargon, Rwot pa Asiriya, ocwalo ne,) obedo lweny ikom Asdod, omako ne; I cawa man Laa Rwot owaco bot Yesaya, wu Amoz, waci ni, “Wot, icyeo lakarua ki i kume ni, ka igolo yua ki tung ni.” En otimo kamano, owoto cing ki pe ki yua. Laa Rwot owaco ni, “Macalo ka latic na Yesaya o wot cing ki pe ki yua higa adek me bedo cal ki lamal ikom Misiri ki ikom Itiopia; en aye kamano Rwot pa Asiriya obi kel woko Jo-Misiri macobo, ki Jo-Itiopia ma akobo, lutino ki ladit, cing ki pe ki yua, ka cwegi obedo openo woko, me keken pa Misiri. Gubobo ki gidoko keken pi Itiopia ma en keno gi, ki pi Misiri ma en dwong gi. Ki jo ma obedo i p’olo man gubed waci i cawa eno ni, ‘Nen, mano aye keno wa, kam wa watye wot kawot ka wakwayo kony me kwanyo wa ki bot Rwot pa Asiriya; ento wan wabed nining me waro woko?’” Yesaya 20:1-6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Lapeny ma jo ma bedo i cing gipenyo en ni: gitye nining me wot woko ki Rwot pa Asuriya, ma bene kinyutu ne calo Rwot pa tung maler i Daniel apar acel.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> En [Rwot me Bor] obi donyo bende i piny ma maleng, ci piny mapol gibi balo woko; ento magi gibi yaro ki cing pa en, tok keken Edom, ki Moab, ki ladit pa lutino pa Ammon. Daniel 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

I lok man, cik me Sande i United States kimiyo ngec, kede bene tye ki rek manok manok i lok pa Daniel ma myero itamogi malube. I Daniel 11:40–43, tye coc adek ma wot pire kene, ma weng gi nyutu “piny.” I coc apar, piny ma meregi ‘Soviet Union’ ma con, Papasi kacel ki United States giweyo woko i mwaka 1989. Jo kwano me kit ma kombedi guceto ni gin man atir.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Ci i rek 42, wan nongo lok 'countries' ma nyutu piny weng i lobo, ka Rwot me tung me bor (Paapasi) omako Misri, ma nyutu piny weng. Man obedo acel ikom kite me lok. En mukene i gin aryo magi ma acwalo i rek adek, tye ikom lok 'escape' i rek 41, ci dok i rek 42. Gin gin lok aryo mapat pa Ebru, ento gidwoko weng calo 'escape'. Lok pa Ebru ma gidwoko calo 'escape' i rek 42 nyutu ni pe tye yweyo, pien ka 'rwodi apar' ma nyutu United Nations gicayo me weko twero me lobo acel bot cing pa lagoro pa Paapasi, pe tye 'escape'—pe tye yweyo.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Ki lawo apar ma in oneno, gin rwodi apar, ma pud pe gi nongo lwak; ento gibino nongo twero macalo rwodi, i saa acel, ki lewic. Gin tye ki paro acel, ka gubino miyo twero gi kede teko gi bot lewic. Gin bigeno lweny ki Diel Matin, ento Diel Matin bino loyo gin; pien en Ladit pa ladit, kede Rwot pa rwodi; kede joma tye ki En, gin joma kikwojo, ki joma kiyero, ki joma tye maber i yie. En owaco bot an ni, Pii ma in oneno, kama dako marweny obedo, gin jo, ki jo mapol madwong, ki lwak, kede leb. Ki lawo apar ma in oneno i wi lewic, magi gubineno kwero dako marweny, ka gubedo loco ne piny kacel, kede gubedo ne pe ki yubo, ka gicam ringone, ka golo ne ki mac. Pien Lubanga oketo i cwinygi me timo dwaro pa En, ka gumoko ceke, ka gumiye lwakgi bot lewic, nyaka lok pa Lubanga opong woko.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Rwodi “apar” man gibononge mapol mapol i lok pa Lubanga ki i lok me Elija. Ahab, rwot pa Isirael, obedo rwot pa dul apar, ci ogamo Jezebel obedo dalaya. Jezebel obedo twero pa Papa i agiki pa lobo; Elija obedo jo me cwalo lok pa lakica ma adek; ci Ahab obedo ladit pa rwodi apar ma orwate kacel. Ahab obedo calo Amerika, calo ladit pa United Nations i kare me tari pa poropheti me cik me Sande. Ka Asiriya kityeko golo Misri, rwot pa tung me bor ma i Daniel eleven forty-two kombedi kityeko miyo rwodi apar wek gicako kube me weko pinygi bot twero pa Papa.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> Ka wa aa piny ikom peko me agiki, en gin ma tye ki tutwal madit ni rwatte ki acel bed i tung latic pa Rwot. Piny opongo ki pe kuc, ki lweny, ki bedo pe rwatte. Ento i wi acel—twero pa Papa—dano birwate me gonyo Lubanga i cingi pa laladwogi ne. Rwatte man gin kiyito matek ki ladwogo woko madit. Ka tye ka yenyo me rwato laticge i lweny ikom atir, obicak tic me yubu ki poko jo ma gwoko atir. Koyo, paro marac, ki waco marac, en aye otero gi me kelo kube ki yubu. Adwogi, volumu 7, pot karatac 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

I lok 41 wa nongo leb "escape", ki i lok 42 bene wa nongo leb "escape", ento gin leb me Heberu aryo mapat. Leb ma ki yiko calo "escape" i lok 41 miti ni rwat woko macalo ki opiri. Man en leb ma ki yiko calo "escape" i lok 6 me Poth 20 me Isaia. "I nino eno" "jabedo i cing man" penyo kit ma obitwero rwat woko ki Asiriya, ma "i nino eno" tye ka pungu loyo piny kacel kacel, calo ma ki yaro i Daniel 11 ki loke mapat mapol me Kalam Maler.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

I Buk Daniel, pot buk apar acel, lok piero angwen acel, ikare ma lwak pa Papa — onyo ka Daniel oyero ne calo ‘Rwot me tung bor’, onyo ka Aisaia oyero ne calo ‘Asuri’ — tye ka lweyo ‘piny ma lamal’ ma nyutu United States, tye otuc aryo ma kityeko miyo nyinggi.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Obi donyo bene i piny ma lamal, ki piny mapol bi buto woko; ento magi bi wut ki cing pa iye: Edom, Moab, ki ladit pa nyith Ammon. Daniel 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Dul acel obedo ‘jo mapol’ ma kigolo piny; ento dul mukene kimiyo calo ‘Edom, Moab ki ladit pa nyithindo pa Ammon.’ I kare me cik pa Sande, Revelation 18:4 kwayo jo ma pud tye i Babulon ni, ‘aa woko.’

> And I heard another voice 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. Revelation 18:4.

> Ki an onongo owinyo dwon mukene ki iye polo, ma owaco ni, “Bi woko ki iye, jo na, pi pe bi bedo lube ki richene, kadong pe bi yudo ki cobone.” Revelation 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edom, Moab ki rwot pa nyith pa Ammon gin jo ma gicwinyo woko, macalo jo i ting me pii ma i Yesaya abicel tye ka geno me timo kamano.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

I vese 41, lok mukene ma an atye akwayo en ni, i vese 40, 41 ki 42 wanongo lok “piny”, ento i vese 41 lok eno gimedone keken; pe tye i lok ma orijinal me Daniel, kede pe mito bedo kany. Piny mapol gubalo woko i poko pa vese 40 ka Soviet Union opoto woko; ki ka teko pa Papa (Papacy) tyeko cwako tung pa United Nations, piny mapol bene gimako gi. Ento i kare me cik me Sande i United States, “mapol” ma gubalo woko pe piny mapol; gin romo bedo keken jo Seventh-day Adventist.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> Ka lumeny me adwogi kik otito boti, me nyuto Sabat me cik ma angwen, kede nyuto ni pe tye pingore i Lok pa Lubanga pi gwoko Sande; ento ka dong imako tek Sabat pe adwogi, kaceto pe igwoko Sabat ma Lubanga waco ni, ‘Nino mara ma maleng,’ dong iywako alama me nyama ma goro. En timore kare mene? Ka iwinyo cik ma mito ni i juki tic i Sande kede i pak Lubanga, ka itye i ngec ni pe tye lok mo i Baibul ma nyuto ni Sande obedo mapat ki nino me tic ma piny, dong i yee me yweyo iywako alama me nyama ma goro, kede iweyo muhuri pa Lubanga. Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Memba mo keken me Kanisa Seventh-day Adventist oyero pwonya me Sabato kun ocako obedo memba ma kibatiza i kanisa, kede en gicano ki “light of truth” ikom Sabato.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Lok me yubo Sabat obedo alama me twero pa Kanisa pa Rom. Gin ma, kun gi ngeyo kwayo me Cik me angwen, gi yero me gwoko Sabat mape adier i kabedo pa ma adier; kacel kwede mano, gi miyo woro bot twero en ma keken ma oyero ne. Alama pa lawo obedo Sabat pa Paapa, ma lobo ose yero i kabedo pa ceng ma Lubanga oyero.

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> Pe ngat keken otyeko nwongo alama pa lewic. Kare me temo pe otyeko bino. Tye Kristiani ma atir i kanisa weng, pe kiweyo woko lwak pa Roman Catholic. Pe gin bibiket gi me bal i loro, kopeka gi otyeko nongo ler kede gineno rwom pa cik angwen. Ento ka cik obino wot me tero ki teko Sabat mape atir, kede ka dwon madwong pa malaika ma adek bino miyo ngec bot dano me gengo woro lewic ki sanamu pa en, rek bino kete lero i kin mape atir ki ma atir. Eka gin ma dong mede ka yweko cik bino nwongo alama pa lewic.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> Ki lak ma oyoto, wa tye ka donyo piny i kare man. Ka kanisa pa Protestanti birwate kacel ki teko pa gamente ma pe me dini me nyutu dini marac, pi gengo ne kwarogi giyiko peko ma rwatek maloyo, dong Sabat pa Papa biket i cing ki teko ma kicwal kacel pa kanisa ki pa gamente. Obino bedo apotasya pa lobo, ma con keken obe giko i bal pa lobo. Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Ka cik me Sunday obino, jo keken ma gibikwayo pi ler pa malaaika ma adek en jo Seventh-day Adventists, pien en ka mano keken ma jo ma i woko pa Adventism gibi nongo tem pa malaaika ma adek kimiyo botgi. “Mapol” ma giketo piny i cik me Sunday en Adventist pa Laodicea, pien “judgment cako i ot pa Lubanga.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Erwate, gin ma i agiki gibibedo ma i acaki, ki gin ma i acaki gibibedo ma i agiki; pien tye jo mapol ma ki lwongo, ento jo manok ma ki yero. Matayo 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Yesaya obedo “alama ki tim me cudo” pi Misri ki Itiyopiya ikom teko pa papasi me loyo lobo ma tye ka medo. Misri obedo Yunaitid Neshons; Itiyopiya obedo Yunaitid Stet pa Amerika, ki Asiriya obedo papasi. I kom lok pa gin ma otime con me poro meno, Yesaya cako ket yore acel acel me poro me olal. Chapta 22 tye ikom jo Laodikea ma kigolo piny i kare me cik pa Sande, ki jo Filadelfia ma kwayo “Edom, Moab ki rwot pa lutino pa Amon” me wot woko ki Babilon.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Adventism pa Laodicea pe tye ki kit cwiny ma mite me gonyo, ci Rwot obayo gi woko ki i dho pa en ka kiketo cik me Sande. Atero gin man keken, me miyo dwong i lok ma bino. Yesaya 22 nyutu gin mukene ma cango ni Laodicea obedo ojwik, pien porofesi me goro tye i bot dog gang me “vision.” Tye lok aryo mapire tek i Leb Ebru ma kiloko gi calo “vision.” Acel nyutu rek me gin porofetik ma time, en mukene nyutu “vision” me Kirisito. Acel tye ma ki woko ki kanisa, en mukene tye ma i iye kanisa. Lok ma i chapta 22 obedo “vision” ma nyutu rek me gin porofetik ma time, kede obedo lok acel keken ma kiloko calo “vision” i Kitabu me Proverbs.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Dwec pa coro me neno” obedo lok pa lanabi ma nyutu kit aryo pa jo malubo Lubanga i kanisa pa Lubanga i giko me lobo. Kit acel, ma kimedo calo Shebna, obedo Laodicea; ento kit mukene, ma kimedo calo Eliakim, nyathi Hilkiah, obedo Philadelphia. Pito ma tye ikin kit aryo i pot me coc man en acel calo pito ma i poko me lok pa nyako matir apar. Kit acel omako mo i tung’ otum, ento kit mukene pe omako. “Mo” calo lim nyutu gin atir mapat, ki yore mapat ma onwongo iyie; ento i Aisaia 22 “mo” pa nyako matir apar kimedo ki lok ma nyinge “neno.” Kit acel tye ki “mo,” kit mukene pe tye ki en.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Jogi pa anabii rwate ki keken, ki jo aryo ma ki-lonyo gi mafuta pa Zekariya gin bene mashahidi aryo me Buk me Nyutu apar acel.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> I kom lajogi aryo, lanen owaco dok ni: “Magi obedo yit olivu aryo, ki tigala me kandil aryo ma tye i anyim Lubanga pa piny.” “Lok mamegi,” owaco lami Zaburi, “obedo tung i ti mamega, ki lacer i yo mamega.” Revelation 11:4; Zaburi 119:105. Lajogi aryo magi gineno calo buk me Cik macon ki buk me Cik manyen. Magi aryo obedo lajogi ma matir pi kacako ki bedo pe otum pa cik pa Lubanga. Magi aryo bene obedo lajogi pi tamo me golo kwo. Kite, jami me yabo, ki nyutu me Cik macon ginyute anyim bot Lakony ma bino. Injili ki baruwa me Cik manyen gikwano pi Lakony ma obino i kit malube kwede kite ki nyutu ma ocwalo anyim. The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Jo aryo pa Zekaliya ma ki yweyo ki mo ginyutu yore me cwalo lok ma ki nyutu i Buk me Nyutu chapta acel. "Mo" ma obedo "neno me lanabi" ikom gin ma otime i kare mukato, ki cwalo ne kom Testament macon ki Testament manyen. I Buk me Nyutu chapta apar acel, ki lok ma tye kany tye ka nyutu ni jonyutu aryo eni gin aye Mose ki Eliya. Mose ki Eliya gin simbol pire kene.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Ka giketo gi kacel, calo ma i Got me Transfiguration onyo i Revelation apar acel, gitye calo alama me ada aryo mapat. I got, ginyuto martyrs i kare me peko me cik pa Sunday ki 144,000; ento i Revelation apar acel ginyuto Ket ma macon ki Ket ma manyen. Ento pi Adventism ginyuto mapol dok loyo. Jo me mino rwom aryo pa Yahudi ne obedo “Cik ki Lanabi,” ma ginyuto Ket ma macon, ki jo me mino rwom aryo pa Jo Kristo ne obedo Ket ma macon ki Ket ma manyen; ento pi Adventism, jo me mino rwom aryo obedo Lok pa Lubanga ki Lalok pa Yesu. Man en aye ma omiyo John obedo i Patmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> An Yohanna, ma bene an owadwa mamegi, kede rwate mamegi i peko, kede i lwak pa Yesu Kiristo, kede i gumo pa Yesu Kiristo, abedo i piny ma i pi ma kiwaco ni Patmo, pi Lok pa Lubanga, kede pi tesimoni pa Yesu Kiristo. Revelation 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

I pot buk 22 me Isaia, kityeko yaro iye lami neno aryo, ma gin aye Mose ki Elija; ento gineno keken ka iketo cik me Alfa ki Omega i pot buk eno. Pim kama Yesu ocako yubo “neno” pa gin ma lanabi owaco con bot lacar ne i yoo Emmaus.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> Ocako ki Musa, ma obedo Alfa keken pa lok me Biblia, Kristo onyutu i coc me Biblia weng gin ma obedo pi iye kene. Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Elija en lanen ma bino anyim nino madit ki ma lworo pa Rwot, ki kwena ma kube iye cik me Alfa ki Omega, ma doko cwiny pa kwaro (Alfa) odwogo bot lutino (Omega). Mose ki Elija tye calo Alfa ki Omega pa lanen me Baibul. Ka itwero winyo ne, Mose obedo William Miller. Mose ki Miller duto gi tho, ki Lamo Maleng kityeko yero gi aryo ni gi ogwoke kwo. Mose pe cawa manok ki tho ne odwogo kwo, ento malaika tye ka turo i tung kume pa Miller ka nyo dwogo kwo pa en. Elija tye calo lakwena me agiki anyim bino pa nino madit ki ma lworo pa Rwot.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> Yahudi gitemo gabo lamo pa kwena ma kiwaco kare mukato i Lok pa Lubanga; ento poropheti myero otiyeke. Lawi Rwot owaco ni, ‘Nen, abicwalo botu Eliya laporopheta, pud pe obino nino madwong’ ki ma jwako cwinya pa Lawi Rwot’ (Malaki 4:5). Ngat mo myero obino i roho ki teko pa Eliya, ki ka onenore, jo romo waco ni, ‘In itamo matek tutwal; pe iyubu Coc pa Lubanga i yoo ma tye kakare. Wek an awaci in yoo me lamo kwena mame.’

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> Jogi mapol pe gityeko yubu tutwal ikom tic pa Lubanga ki tic pa dano. Abi waco ada calo Lubanga omiyaa, ci kombedi awaco ni, ka umede me yweyo bal, ki bedo ki cwiny me par-par, pe ubingeyo ada matwal. Yesu owaco bot laticne ni, ‘Pud atye ki gin mapol me waco botu, ento kombedi pe un twero gonyo gi’ (Yohana 16:12). Pe gitye i kit me cwako gin maleng ki gin ma pe giko; ento Yesu ogol cikka ni obi cwalo botgi Laler me Cwiny, ma obipwonjo gi gin weng, ki obipoyo botgi gin weng, gin mo weng ma onwaco botgi. Ludwa, pe myero watye ki geno wa ikom dano. ‘Weki wi dano, ma pumi tye i yutne: pien i ngo ma obedo ki dwong?’ (Yesaya 2:22). Myero iboro cwinyeu ma pe ki twero bot Yesu. Pe obedo maber wa me piyo ki wang’ pi me dol, ka wang’ pi tye i got. Wek wawa weko kebe me pii ma piny; wan wabed wot bot wang’ pi ma i malo. Ka tye ki wic me ada ma pe ingeyo, onyo ma pe imoko kwede, imedo yenyo; imede Kitap ki Kitap; ibogo piny lanyut me ada i bugo me Lok pa Lubanga. Myero iketi u keken, kacel ki tamu, i kom otuk pa Lubanga; iweko tami ma i con; ki inwe Lacic pa Polo obed lamedu me kelo u i ada weng. Lok ma kiyero, buk me acel, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

I Yesaya 22, Shebna ki Eliakim tye ka nyutu jo ma ngec ki jo ma pe tye ki ngec i wang Adventism, i agiki me piny, ka Rwot me North tye ka woto ikom Jerusalem. Eliakim, wod Hilkiah, onongo tye ki ‘lok me neno’; Shebna pe onongo tye kwede.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Lok me nabii, ma en "rweny" me rek me coc man, cwako i gin aryo. Ka i niang medo me ler me nabii in itye ki kwo; ento ka pe i niang, i tho. Ka pe i niang, pe itwero iyubu keni me gwoko Sabat i tem me cik me Sande. Kare dong otyeko. I cawa me cik me Sande, Adventist me Laodicea gibedo kicobo; giyaro cik pien giyaro "rweny me ada." Pe gi tye ki mafuta; pe gi niang medo me ngec ma kiyabo mapwod pe probeshon otur.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> Pien i waco ni, ‘An dong atye ki jami mapol, ki an opongo kwede, ki pe an mito gin mo keken’; ento pe i ngene ni i tye i peko matek, ki i cwiny peka, ki pe i tye ki jami, ki wange pe neno, ki pe i tye ki layata. Revelation 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Lamal pa Aisaia en ni onongo woto labutu ki pe tye ki yibo pi mwaka adek. Onongo otimo mano me koneyo dano ki lok me janabi pa iye, ni ka pe i nyang neno pa janabi makwako gin matime, inobin i cik pa Sande ka ibedo jageng ma kiluro woko i kit ma pe ki ber, ma cwiny orem, ma lagam, lacero, ki labutu. Aisaia obedo lamal ki kican pi gin matime pa Aisaia, ento loyo tutwal pi agiki pa lobo.

> 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.

> Kombedi, gin weng eni ma otime i botgi, otime pi tito; ki kicoyo pi ciko wa, i bot wa ma tyeko me piny obino. 1 Corinthians 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

I i ves abicel ma mukwongo me chapta 22, Jerusalém, poto pa Dawudi, kityeko nyute calo “poto ma tye ki kobo,” “poto ma cwer cwiny” ma opong ki “kobo.” Lok me Biblia ma racero, ma jo lobo bene gicako, kitic kwede i chapta man me rwako “poto ma cwer cwiny,” “ma tye ki kobo,” ma opong ki “kobo,” ka i ves 13 gin waco ki cwer cwiny ni, “Wamen, wamin; pien kinino wa bino tho.” Ento, ka gicwer cwiny, lanegi orem, ento pe ki tong, pe i lweny; ci Isaiah penyo kwena ni, “Ngo ma otime ki in?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Gin mo keken ma rwate gi omiyo gi woto i wii ot. Wii ot obedo ranyisi me lamo ceng, dwe ki lacam; obedo ranyisi me lamo pa jogi. I lok man, Adventism tye iyie bal pa cwinya.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Kede gin ma giwero lwak pa polo i wi ot; ki gin ma giwero ka gicwalo lagam i nying Rwot, ki bende gicwalo lagam i nying Malcham; ki gin ma gidok cen ki bot Rwot; ki gin ma pe giyenyo Rwot, ci pe gipenyo pi iye.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Bed otum i wang Rwot Lubanga; pien nino pa Rwot tye macek; pien Rwot ocweyo misango, kede okwanyo jo me cano. Obedo ni i nino pa misango pa Rwot, abi kwero lawi rwodi, ki lute pa rwot, kede dano weng ma gicako yoot me lobo mukene. I nino man keken bende abi kwero gi weng ma gipye i kabedo me olok, ma gipongo ot pa laditgi ki kec ki bwola. Zefaniya 1:5-9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

I poto ma matek me cik me Sande, Adventism, ma gitiyoe calo Jerusalem, tye i “dogola me neno.” Jogi ma gikwanyo woko wac pa lanen, ma gitiyo kwede “mo” onyo “neno” me nyutu ne, tye katic i tim pa jok; en aye Paulo ocimo kwede i Coc me Aryo bot Tesalonika. Kany bene wanongo jo (Shebna) ma pe gigamo nino me ada.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Pien gin man, Lubanga obin cwalogi kwanyo cwiny ma tek, me gigeno lok mape atir: pi gi weng kikwero, gin ma pe gigeno lok atir, ento gibedo gi gamo i tim mape atir. 2 Tesalonika 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Obedo adier ni, lok “truth” ma Paulo tye ka tic kwede en lok me Giriik, ma onwongo obino ki i lok me Heberu “truth”, ma kicweyo ne ki cweyo ka i acel karatac adek me Heberu ma ginyutu Alpha ki Omega. Kwanyo woko “truth” ma kinyutu calo cik me Alpha ki Omega kelo yubu matut i wi jo Laodikea, ci yubu eni en aye spiritwalisim.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> Waco nabi Aisaia ni: ‘Ka gin bi waci botu ni, Kwayu bot jo ma tye ki jogi ma rwate kwede, kacel ki ajwaka ma giyweno ki ginyig nyig: pe myero dano kwayo i bot Lubanga mamegi? Acak acel, myero ngat ma tye ngima okwayo jo otho? I Cik ki i Wang kwer; ka gi pe waco ki kit pa lok man, pingo en ni rweny pe tye iyegi.’ Aisaia 8:19, 20. Ka dano obedo gi cwiny me gamo adwogi ma kicoyo malube i Buk pa Lubanga ikom kit pa ngat ki kit pa jo otho, gin oneni i yite ki nyutogi pa jo-jok tic pa Setani ki teko, ki alama, ki lamal me bwoc. Ento, ka gi pe mito cweyo twero ma cwiny me ringo geno maber, ki cweyo richo ma gialo, ngat mapol giyabo rweny, gi medo wot weng, pe gicako ciko, kare ma Setani kicano mite i tunggi, okwanyo gi. ‘Pien gi pe ogamo her pa adwogi, wek gikwanyo kwo,’ ento ‘Lubanga obi cwali botgi gony ma tek, wek giyie i bwoc.’ 2 Tesalonika 2:10, 11. The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

I Yesaya 22, jo me pach me yweyo gikethone, entono pe ki lweny onyo ki tong; kibiko gi kacel, ki keti gi i tho kacel ki rwodi ma otyeko wot woko.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> Ka Kanisa loro yo me piny, gin bi nongo agiki acel ki piny. Pe; ento, pien gi nongo ler madwong loyo, adhabu gi bi bedo madwong loyo pa gi ma pe gicoyo.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> Wan ka jo, wan waco ni watye ki lok ma atir ma ceto anyim pa jo mukene weng i piny. Omiyo myero ngima wa ki kit wa me bedo obed ki rwatte ki yie calo en. Nino dong tye i wi wa, ka jo ma atir gibidiya calo gano ma loyo ber pi dero pa polo, ento jo marac gibicoko calo magugu pi mac me nino madwong me agiki. Ento gano ki magugu ‘gidongo kacel nyo cwer.’ Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Ladit ma ki waco i Isaya 22 okobo kacel ki “the archers.” Shebna kityeko nyuto ne calo ladit me ot, kacel ki kabedo ne kibino miyo bot Eliakim, lati pa Hilkiah. I Isaya 22, lok pa lanen ma ki nyuto ne ki “neno” pa gin me lanen ocweyo dul aryo pa jo ma gipako Lubanga i Yerusalem, ka “king of the north” ocake bino cok. Dul acel tye ka gicobo pi dogola me polo, en mukene pi mac pa kare agiki. Gin ma okobo jo marac obedo “the archers,” ma obedo acel ki kite me nyutu mapol pa Islam i Lok pa Lubanga.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Poko pa namba pa jolwenyo kwede apena, ludito pa otino pa Kedar, gibedo manok atika; pien Rwot Lubanga pa Isirayel owacone. Aisaia 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Ki man gin nying pa wod pa Ishmael, ki nyinggi, kaka yubu pa gi: wod ma apoka pa Ishmael, Nebajoth; ki Kedar, ki Adbeel, ki Mibsam; ki Mishma, ki Dumah, ki Massa; ki Hadar, ki Tema, ki Jetur, ki Naphish, ki Kedemah. Gin aye wod pa Ishmael, ki en aye nyinggi, kaka ganggi ki ot madongo pa gi; rwodi apar aryo kaka dulgi obedo. Genesis 25:13-16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Laditgi pa Adventism giyubo ki jo me lak, ka gi okwero lok ma waco ni Islam ogamo United States i nino 11 me September, 2001, i tyeko poropheti me Bibul. Ogamo ma otime i nino 11 me September obedo moko ada pa lok ma kiyabo iye i 1989, kun Soviet Union oboto piny. Ogamo pa Islam i nino 11 me September orwate ki nino 11 me August, 1840, ka poropheti ma ikom yubo Islam omiyo twero lok pa malaika me acel, ki moko ada cik ma lamal me poropheti pa Miller, ni nino acel rom ki omwaka acel. Nino 11 me August, 1840, obedo tyeko pa gin ma kiwaco anyim, ma otimere i cik me nino pi omwaka. Ka otyeko, lok pa malaika me acel kikelo ne i kabedo pa misoni weng i piny.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 omoko atir cik ma madito me ‘kineno’ ma ki omiyo Adventism me yabo. Cikka en tye ni lok me con dwogo time odoco. Kace cik me ‘ceng acel obedo hito acel’ omoko atir i August 11, 1840, Malaika ma twero madit pa Apokarifa 10 o aa piny, oketo alama me cweyo twero bot lok pa Miller me Sawa me Yiko; ci eni obedo cal pa kare ma Malaika pa Apokarifa 18 o aa piny i 9/11.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> En ango ma kelo lok ni an owaco ni New York bino gonyo ki pi me yie ma lamal? Man pe abedo ma awaco con. Lok ma awaco, ka an neno ot madit ma gongo kany, i tung i tung, en ni, ‘Gin ma pire tek bi time ka Rwot obiro cako wiro piny matek matek! Eci dong lok me Buk me Nyuto 18:1-3 bi timo atir.’ Dul apar aboro weng me Buk me Nyuto obedo lok me ciko pi gin ma bino i piny. Ento pe abedo ki can mo me atir pi gin ma bino i New York; ento angeyo ni i cawa acel ot madit ma tye kany bi gonyo piny pi wiro-ki-wiro pa twero pa Lubanga. Ki can ma kimia an, angeyo ni bolo woko tye i piny. Lok acel ki bot Rwot, keto cing acel pa twero mamege marwate, dong ot ma tye ki dwong magi bi bor woko. Gin bi time ma bwola mager ma pe wa twero paro. Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Tye gin mapol me waco ikom Islam, ento Shebna nyutu dano ma gikwero “neno” me lajul me tito ma ogamo i dwogo-dwogo me tito, kacel ki ada madwong me dwogo-dwogo me tito—ni cako me gin nyutu agiki me gin. Kumo me Islam i August 11, 1840 okelo piny malaika me Revelation 10, ci yweyo me Islam i 9/11 okelo piny malaika me Revelation 18.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1-11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. 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 29:7–16.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. 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 29:7-16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Dogola pa neno, kit pa Isaya, obedo ‘nino pa peko, ki yiko piny, ki poro wii ma Rwot Nyasaye me lweny otime i dogola pa neno, poto odur, ki kwaco i gogi.’ Ka ma obedo kamano, Isaya ocuyi matek loyo, macalo ka Yesu bende ocuyi.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> Pi i wang pa Yesu pe ne pieng peko pa en keken. I anyim pa en dong tye Gethsemane, ka ma piny lacen, mwor me otum madit obino cobo en. Bur me leye bene onen, ma ki wolo leye me lam kwede ikare mapol me ceng. Bur man piny obin oyo pi en, ngat ma madit, ma lam pa en pi bur pa piny weng kityeko nyutu bot en ki jami weng me lam. Kun aye tye Kalivari, kabedo me peko ma obino donyo bot en. Ento pe pi pwonyo magi ikom tho marac pa en omiyo en obilo ki ogoyo dwor i goro pa cwiny. Pore pa en pe obedo pore me en keken. Pieng ikom peko pa en keken pe otam cwiny man ma lamal, ma yeko keni. Neno Jerusalem aye otyeko cako kore i cwiny pa Yesu—Jerusalem ma okwero Wod Lubanga ki ocayo caro pa en, ma okwero yaro ki tic ma ladit pa en, ki piny obin guro kwo pa en. Oneno kit ma obedo i bur pa okwero Ngat ma bino dwoko ne, ki kit ma onongo bino obedo ka okwako en, ma kende obedo twero yeco rwate pa ne. Obino me waro ne; en nining onongo twero weko ne woko?

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> Jo Israel onongo gi obedo jo ma kiyero; Lubanga onongo otimo ot me woro pa-gi obedo kabedo pa en; onongo obedo ‘maleng i kabedo, yom pa piny weng.’ Psalm 48:2. Lok me kare maloyo alufu acel me higa pi lagwok pa Kristo ki mara ma yot, macalo ma lacoo omaro nyathi acel keken, onongo tye kany. I ot meno lanabi onongo gi oweco ciko ma kidwong. Kany, onongo gi oyweyo abia me uvumba ma tye i mac, ikare ma uvumba, ma kityeko keto kacel ki lamo pa joworo, onongo omalo bot Lubanga. Kany, remo pa jami onongo ocwee, ma tye calo remo pa Kristo. Kany, Yehova onongo onyuto kit pa en ma maleng i wii it me kica. Kany, lajworo onongo gi otimo tic, ki lamal pa cal ki serimooni onongo omede pi higa mapol. Ento gin weng man myero otum.

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> Yesu oketo lwete i malo—lwete mane mapol otyeko ogwede jo lwere ki jo ma tye ki peko—kono orwate lwete bot poto ma kigeno obalo, ki lok ma opopore, ki piny me cwinya, owaco ki dwong' ni: 'Ka in onongo ineno, in keken, opiny i kare mamegi man, gin ma obedo pi kuc mamegi!—' Kany En ocung' manok, oweko pe owaco ngo ma onongo myero obed kit pa Jerusalem ka onongo omer kony ma Lubanga onongo oremo miyo ne—omiyo nono Wod ma omaro. Ka Jerusalem onongo ongene gin ma obedo twero mamegi me ngeno, kendo ka onongo owinyo ki lyel ma Polo ocono ne, onongo obedo wiye malo i ducu me dong maber, rwot dako pa lobo pa rwot mapol, libere i dwong' pa twero ma Lubanga omiyone. Pe onongo bedo lakit lweny ocung' i buru ne, pe onongo cal pa Loma ywayo ki i lela ne. Kit ma maler ma onongo myero ogwede Jerusalem ka onongo omer Ladwogo ne olimo i wang' Wod pa Lubanga. Oneno ni pi kom En onongo opwodho ki lwere marac madwong' mamegi, owalo woko ki i cing, kendo ketyone macalo poto madongo matek me piny. Ki i lela ne, col me kuc onongo oaa ki oceto bot lobo weng. Onongo obedo ket me rwot me dwong' pa piny.

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> Ento cal maber pa kit ma Yerusalemu onongo twero bedo, omwonye woko i wange pa Yesu. En nonge ki ngec me kit ma kombedi obedo iye i cing pa Loma, i tung i rweny pa Lubanga, kicono ni obino i giko me dwoko tic pa En. En okayo nitit ma opoto me kwanyo cwinye: “Ento kombedi gin kimwonye ki wang in. Pien nino obino bot in, kun lamo me in bi yiko wial i te in, ki bi yiko in i te, ki bi gwoko in i tung weng, ki bi layo in ki piny ki kom lobo, ki nyithin ma iyie; ci pe bi weko i iyie lit acel i wi lit mukene; pien pe i ngeyo kare pa limo bot in.”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> Kirisito obino me konyo ka gwoko Jerusalem kede lutino ne; ento lielo pa jo Farisi, hipokirisia, pidi, ki cwiny marac, ogengone ni pe otimo mitone. Yesu ongeno kica ma riyo matek ma bi obito i buru ma kigoyo kica. O neno Jerusalem ki lwak me lweny orote i ringo, jo ma gilorogi gicwalo gi i lacam kede i tho; min lutino kicamo i ring pa lutino gi ma otho; min gi lun kacel ki lutino gikwanyo woko agiki me cham ki bot botgi, pien rwate me kit dano ocopo woko ki peko me lacam ma kongo-kongo. O neno ni wi ma tek pa jo Yahudi, ma nonge piny iye i yweyo gi kony pa warone, bicone be giyiko bedo labot bot lwak me lweny ma bino. O neno Kalivari, kama obipwoyo malo, oponge ki msalaba mapol calo igweng kun yogo opongo. O neno jo ma pe gingeyo maber gitye ka gicako peko matek, gi kobo gi i msalaba; ot pa rwot ma ber tutwal kityeko balogi; tempu obedo i balo; kede ki ogulu ma ladit, pe gu weko kidi keken i wi mukene; kun buru kityeko lolo calo puro. Tye aye maber ni en ma obino me konyo ka gwoko romo lwo ki cwiny ma riyo, kun oneno kit ma riyo calo meno.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> Yerusalemu obedo otino me gwoko pa En; kede calo won ma cwinye yot mo peko pi otino ma golo cik, kamano Yesu onyuto pi bung ma En oher. An anyalo weko in woko nining? An anyalo neno in ma kitero in i balo woko nining? Myero an weyo in wot me opongo acal me peko ni? Cwinya pa dano acel tye ki wel madit i tyle ma, ka ipimo ki iye, piny mapol gipek tye ki wel; ento kany tye lwak weng me obale. Ka chieng ma oyoto ceto i tung cen obino ojwi ki wang polo, nino me kica pa Yerusalemu obino otum. Kun kare ma kacoke ma gidonyo kwede gicung i wii Got Olivet, piny peke otum pi Yerusalemu me dwoko wii. Malaika me kica dong tye ka kwelo lapira pa iye me dol piny ki i kom ma macol, me weko kabedo bot rwom me twero ki tem ma obino oyot. Ento cwinya madit me hera pa Kiristo pud tye ka kwayo pi Yerusalemu, ma oketo piny kica pa En, ma oketo piny ciko pa En, ki ma tye i con me yut lwete gi ki rem pa En. Ka Yerusalemu obed mo dwoko wii keken, piny peke otum. Kun kare ma ng'iel me agiki me chieng ma tye ka ceto cen gityeko bedo i tempol, i tur, ki i tip wii, pe onongo malaika maber mo orwako kene i hera pa Lalaro, ka okwany woko bur pa iye? Bung ma ber ento pe maleng, ma okene latic pa Lubanga ki kidi, ma okwanyo woko Wod Lubanga, ma pi pe dwoko wii tye ka kobo kene i keng me cobo,—nino me kica pa iye dong cokcoki otum! Desire of Ages, 576-578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Macalo kit lweny ma iwiye Yerusalem, ma Isaya ocoo iye i dyer abicel aryo, joma kelo lweny “giketo kit me lweny i wang bur.” Elam ki Kir tye i wang bur ki gin me lweny matye atera, ci gineno buok pa Yerusalem. I kom Isaya, “buok” ma joma kelo lweny gin neno i wang bur en “twon pa Misiri.”

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Kwer bot lutino magungu, Rwot owaco ni, gi ma gikwayo wic, ento pe bot an; ka gicoyo pire-gi ki lacoyo, ento pe ki Lamo na, me gimedo richo i richo: gi ma woto me poko piny i Ijipita, ka pe gikwanyo i dic na; me gitimo pire-gi tek i twero pa Farao, ka gigeno i twol pa Ijipita! Aisaia 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Lunyute pa Jerusalem kityeko nongo ni jo ma obedo i tung Shebna gu keto geno gi i Ijipt, kun gi paro ni Ijipt bin ogwokogi; ento jo ma obedo i tung Eliakim, wod pa Hilkiah, pe gu geno i “lalar pa Ijipt” ento gu obedo ki boro pa Roho pa Lubanga ka gu geno i “lalar pa Rwot Madwong Loyo.”

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> En ma obedo i kabedo me mung pa Lubanga ma loyo weng, obi bedo i kore me twoke pa Lubanga ma tek weng. An abi waco ikom Rwot ni: En obedo ot me luro na ki ot me lweny na; Lubanga na; iye abi geno. Zaburi 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

I kare me peko pa cik pa Sande, nyeke ma wii ber ma ki cwalo gi calo Eliakim, omwana pa Hilkiah, gitye kigeno i dic pa Lubanga ma madit loyo weng, ki nyeke ma wii rac, ma ki cwalo gi calo Shebna, gitye kigeno i dic pa Misri. Lok ma ki loko calo 'discovered' nyutu ni yweyo woko ngat ki ocwalo i twal me tweko. Jo-ludiro ma i bur ginen ni lwak pa Jerusalem kikwanyo woko, ci Shebna ki ludongogi cako temo me gwoko kwo gi keken, pien ginen 'poto pa kabedo pa David' ki ginen ni tye poto mapol ma biweko ludiro me donyo. I cwiny ma ojom, calo kit ma kilaro i lok me cal pa nyeke apar, nyeke ma wii rac cako yaro lwak, ento pe gitye ki en.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebna ogeno “gin me lweny pa tung yat” me ogwoko ne, ento cawa dong okato. Okaŋo ot ma i Jerusalem, kede ocako kwanyo gi piny me medo tek pa odugu, ento cawa dong okato. Gi gamo pi ki dii mapiny, kede gi temo cwir pi me dii mapiny ki pi me dii macon, ento cawa dong okato. Pii, cal me nyutu madit pa Laro Maleng, nyutu ni gi tye ka yeny mwony ki cwiny marwate, ento cawa dong okato. I temo gi weng gi pe opong wii Lamedo pa dii, kede ni en omedo “dii” magi me lok matir macon. Gi pe opong wii ni en Geng pa Kare Weng ma omiyo lok i cawa macon. Gi yero pe wot i yore macon, ma kinyutu ki pire ma kityeko keto ki kom tic pa William 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 “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Ceng” ma gin weng tye ka time iye, obedo “ceng” me Bayibul ma Aisaia nyutu ne calo en ma Rwot Lubanga pa caka lweny okwayo pi “ywak, koyo, wi opuk, ki keto latam me gunia.”

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Rwot owaco bot Moses ni, Kadi bene i ceng me apar pa dwe man ma abiro, obedo ceng me kwero keca; obedo botu lwak maleng, ki un obiye piny i cwinyu, ki un miyi bot Rwot misango ma ki mac. I ceng acel man pe un itim tic mo keken; pien obedo ceng me kwero keca, me kwero keca pi un i wang Rwot Lubanga mamegu. Pien ngat mo keken ma pe obiye piny i ceng acel man, obicweyo woko ki i tung jogi. Ki ngat mo keken ma otimo tic mo i ceng acel man, ngat en, an abi nwaro woko ki i tung jogi. Pe un itim kit tic mo keken; obedo cik matwal ikom yubu me yubu i gang u weng. Obedo botu Sabiti me kuc, ki un obiye piny i cwinyu; i ceng me 9 pa dwe i ramo, ki i ramo wa i ramo, un obi gwoko Sabiti u. Leviticus 23:26-32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Cawa ma kinyutu ki Shebna kacel ki Eliakim, wod Hilkiah, obedo Cawa me Yweyo Richo ma atir, ma okwako gin mukato pa 1844 dok i kare ma Michael ocung'. I kare meno kicano Adventism me ‘balo cwinyegi,’ onyo, calo kit ma Isaya nyuto ne, me ‘yuak, ki me liel, ki me romo wi, ki me yaro lewni me gunia.’

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> I mwaka 1844 Jadolo madit wa ma lamal odonyo i kabedo maleng loyo weng i ot maleng pa polo, me cako tice me neno-nyutu bura me yiko. Bura pa jo otho ma atir tye kinyutu i nyim Lubanga. Ka tice en obino otum, yik kibin miyo i kom jo matye ki kwo. Ber tutwal, tek tutwal gin kare magi ma pire tek! Keken wa tye ki bura ma pe otum i kot me polo. Wan acel acel kibin yiko wa ki kit me tic ma otimo i ring wa. I kit me tic ma nyig-lok, ka tice me dwogo kuc onongo gitimo ki jadolo madit i kabedo maleng loyo weng i ot maleng pa piny, cik miyo dano ni gibobo cwinya gi i nyim Lubanga, ki gimoko balgi, pi obed dwogo kuc botgi, ki kimoyo woko. Bino mito gin matin woko bot wa i ceng me dwogo kuc man ma nyig-lok ne onongo nyutone, ka Kristo i ot maleng i polo tye ka kwayo pi jo pa En, ki yik ma agiki, ma pe romo loko, kibin miyo i kom bura keken?

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> Kit wa obedo ngo i cawa man ma loyo bwoba ki ma tek atir? Ayoo! Cwiny ma malo dong loyo i kanisa, hipokresi, lim, mara pa yar, cwecwe ki yub, ki dwaro bedo lamal loyo weng! Keca weng man oketo cing i wic, omiyo pe kityeko ngeno gin pa kare ma pe otum. Pe wanywa kenyo i Makwalo me Lok pa Lubanga, pi wa ngeyo kabedo ma watye kwede i rapoko me kare pa piny man? Pe wanywa bedo gi ngec maber ikom tic ma dong tye katimo pi wa kombedi, ki ikom kabedo ma wa calo jo me keca myero wa bedo kwede kun tic me dwoko kuc man tye ka wot anyim? Ka wa tye ki paro mo ikom kwaro pa cwinya wa, myero wa tim lok ma kiyero atir. Myero wa yenyo Rwot ki dwoko cwiny ma atir; myero wa, ki cwiny ma piny piny matek, wawaco keca wa, paka giketh woko. Lok ma Kiyero, buk 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Ka nino eno, Rwot Lubanga me lwak weng ooro i yuak, ki i cwiny peko, ki i kwero wi, ki i yaro le me gunia: Ka nen, mor ki cwiny maber; guro dyang, ki guro diel, camo ringo, ki nyweno waini: “wa cam ki wa nyweno; pien kiny wa bi tho.” Isaaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Ladit owaco bot Shebna me juko cwinyne, ento oyero me chamo ki metho, ki medo yaro. Ladit "onyutu" i "wii iye" ni bal pa Shebna pe bi yik. Nyig me lok ma kiloko calo "purged" en aye nyig ma gitiyo kwede i Leviticus pi "atonement." Bal man pa Adventism me Laodikea pe bi gonyo. Kombedi Isaia ocako waco pi rwom pa Shebna (Adventist pa Laodikea) ki Eliakim, wu Hilkiah (Adventist pa Filadelfia).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shebna obedo “tresara” macalo Judas. Ki Tobiah i cawa me Nehemiah ne onongo obedo i ot lonyo pa Lubanga, i ot-icwinya (ot me cente) ma kany onongo myero kigwoko cim. Ka Nehemiah oyweyo Tempele, okobo woko Tobiah ki gin ne. Shebna bende myero kicwalo woko. Gi aryo ginyutu me cweyo woko Adventism me Laodicea (calo lwo i cing) ikare me cik me Sande.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> Pi tim marac ki gocce pa jo Ammon ki jo Moab i kom Israel, Lubanga ocano ki dwon pa Mose ni myero gikwanyo gi woko ki lwak pa jo pa En pi cawa weng. Nen Deuteronomy 23:3-6. Ka woto i woko ki lok man, ladit lajwaki ogoyo woko rwate ma kigwoko iye i diro me ot pa Lubanga, me timo kabedo pi ngat man ma obedo lacwaki pa dul me ji ma kigengo. Pe onongo romo nyutu yaro pa Lubanga ma mapol loyo maloyo, loyo cwalo kica macalo eni bot lweny pa Lubanga ki adwogi pa En.

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> Ka odwogo ki Peresia, Nehemiah nongo ngec ikom balo ot pa Lubanga ma pire tek; ci okam okelo woko tic mapud tek me cwalo woko ngat ma odonyo labongo twero. “Ocoyo cwinya peko madit,” en owaco; “eka acwalo woko jami me gang pa Tobia weng ki i bituro. Ci aciko, gi yweyo bituro; ci kany atero dok jami me tic pa ot pa Lubanga, kacel ki miyo me mopa ki lubaani.”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Pe ka acel keken, tempu bityeko ocweko woko, ento boti minang bityeko ocako tic pe kakare. Man bityeko oketo piny cwiny pa dano i teda me miyo. Gityeko rwenyo teko pa cwinya ki pore me tic, kede gubedo pe giwilo cwinya me miyo diyo me apar. Bar me cente i ot pa Lubanga pe gityeko opong maber; owero mapol, ki lutic mukene ma gitio i tic pa tempu, pien pe ginywako kony ma orumo, gityeko cwalo woko tic pa Lubanga me cako tic i kabedo mukene.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Judas kacel ki Tobiah, gin weng rwate ki jo Adventisti me Laodicea i agiki me kare.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Eyo, Lubanga Rwot pa jo lweny weng owaco ni, ‘Wut, idhi bot ludito me ot man, bot Shebna, ma tye i kom ot, ci i waci ni: Itye ki ngo kany? Ki ngat mane itye kany, ni i yiko pirei kabur kany, calo ngat ma yiko pire kabur i tung maloyo, kede ma yiko pirei ot me bedo pa iye i got? ‘Nen, Rwot obi cwako in woko i wot me golo piny ma matek, ci pire keken obi yugo in. Pire keken, obi wiroi matek, ci obi cwal in calo bolo i piny ma madit; kany ibitho, ci kany gar me lweny ma en kiti pa in bine kweg pa ot pa ladit in. Kacel, an abikwanyo in ki kom pa in, ci ki kit ma itye kwede obi woyi piny.’ Yesaya 22:15-19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Ka rwot me North tye ka ceto bot Yerusalem, myero poyo piny ni ceto man obedo ceto me karat karat, ma jo Yerusalem ngene ni obino. Man aye ma kigamo i buk Yesaya, cabit abicel, ka Tartan, komanda me Asiriya, ogengo Asdod i Misiri. Gi ngene gin ma obino, kede Shebna otio kare ne me yiko iye ot me kwer ma maber tutwal. Jo yeny lobo oonyo kwer pa Shebna, gikwanyo woko coc ma oconi i wang kwer, kadong kombedi tye i British Museum. Ka kikwanyo Shebna, Eliakim, mwana Hilkiah, ocako bedo i kabedo me lube pa Shebna; kadong Eliakim, mwana Hilkiah, oketone kite me rwot, ma romo tic kwede me keto nyingne i coc me cik. Kite eno bende oonyo ki jo yeny lobo, kadong tye i Museum acel keken i England. Shebna tye i Museum ki cal me kwerne—cal me tho; ento Eliakim, mwana Hilkiah, tye i Museum ki cal me kite pa kwo.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Pien kano woko pa Shebna bot ngec me ciko mako ikom King of the North, kicwalo ne woko ki dho pa Rwot; ci lok ma kityeko loco calo “spewed” i ciko me buk me Revelation bot Laodicea, en aye “projectile vomiting.” Kwede Nehemiah ogolo woko Tobiah kacel ki jami pa iye, ci kwede Shebna kicwalo ne matek calo bolo i piny matye kure. Shebna obedo Laodicean Adventists ma tye ka kano woko ngec me lanen ma kityeko yabo woko i 1989, ka tye ka timo kete pi idiyo—coc pa lujwi; ento Eliakim, wod Hilkiah, obedo Philadelphia Adventism ma nongo seal pa Lubanga.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> I cawa meno, obedo ni an abi luongo latic na Eliakim, otino pa Hilkiah: abi yubu ne ki libuta mamegi, kede abi miyo ne tek ki lanyut mamegi, kede abi keto twero mamegi me lobo i cing ne: en obedo wor bot jo me Jerusalem, kede bot ot pa Yuda. Isaiah 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

I kare me cik me Sande, wheat ki tares me Adventism giporo woko, ci kimiyo ludito pa kanisa ma oloyo bot Eliakim, wod Hilkiah, ci Rwot dong oywako kanisa pa Rwot malo calo bendera ka kwena pa malak me adek opong i dwon madit. Twero bedo ni an adwoko lok mapol kun aketo lok ‘wod Hilkiah’, ento atwero tito ‘Eliakim’ keken. Ento ka gicake, won ot ki wod ne gin cal me kwena pa Elijah mapwod cobo 7 me agiki. Kwena pa Elijah tiyo ki cal pa won ot ki nyithindo me nyutu macek (won ot) ki agiki (wod). Rwom me poro man konyo i penyo ma agiki i chapta 22. Pi Eliakim, wod Hilkiah, Rwot owaco ni obiketo lagit pa ot pa David i tung ne.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

‘Ot pa Dawid’ obedo kwena pa Ladit ki Wod, ma Yesu ocoo kom eno i lok me agiki ma otime kwede Yahudi ma gipeko. En bene kany ma En otyeko Buk me Apokarip. ‘Ot pa Dawid’ obedo ki lagit; ma, ka pe i gin mukene, lagit man kitiyo kwede i October 22, 1844, pien kabedo keken i Buk Maleng ma gikwano lagit man tye i kwena ma kikobo bot Kanisa pa Filadelfia.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Abi keto lagara pa ot pa Daudi i wi twolne; omiyo en bi yabo, pe ngat mo bi loro; en bi loro, pe ngat mo bi yabo. Yesaya 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> I coyo bot malaika pa kanisa i Philadelphia; Gin magi en ma maleng waco, en ma tye atir, en ma tye ki lagil pa David, en ma yabo, ki pe ngat mo romo loro; kede en ma loro, ki pe ngat mo romo yabo: An angeyo tic mamegi: nen, atero i anyim mamegi lawang ma oyab, ki pe ngat mo romo loro: pien itye ki twero matidi, kadong igwoko lok na, ki pe i cane nying na. Nen, gin ma i sinagogi pa Setani, ma gi waco ni gin Yudaya, ento pe gin, ento gi waco lok ma pe atir; nen, abi miyo gi bino kot i anyim cing mamegi, ki gi ngene ni an amaro in. Pien igwoko lok na me pire tek, an bende abi gwoko in ki kare me tem, ma bino bot piny weng, me temo gin ma bedo i piny. Nen, abino i cawa macek: gwoko maber gin ma itye kwede, pi pe ngat mo kwalo taji mamegi. Ngat ma oloyo, abi miyo obed latiang i ot pa Lubanga na, ki pe obi dok aa ki woko: kede abi coo iye nying pa Lubanga na, kadong nying pa paco pa Lubanga na, ma en Yerusalem Manyen, ma aa ki polo ki bot Lubanga na: kede abi coo iye nying na manyen. Ngat ma tye ki wiye me winyo, winy gin ma Tipu waco bot kanisa. Revelation 3:7-12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim nyuto Philadelphian i kare me tim pa Millerite ma oyabo Ka Maleng Maloyo i 22 October 1844. An angeo ni en aye Kirisito, Jadolo wa madit, ma oyabo law me dispensation meno; ento Kirisito oketo lagim i yic pa Eliakim, wuowi pa Hilkiah, kede owaco ni, “obi yabo.” Wan otyeko chopo i gut ma an anyuto i cako me coc man.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

I Buk Yesaya, tye kare apar aboro ma wan nongo lok “burden”; ento i kare abiro pa magi, en nyutu gin ma kicwalo i lit, kadi i kare apar acel en nyutu lok me poro pi peko ma obino. I kare acel me magi ma tye apar aboro, lok man ma nyutu lok me poro pi peko ma obino bene kacel keken nyutu gin ma kicwalo i lit.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Tal me Irum pa Neno obedo pi lok me ogweng ma omiyo jolamo i Jerusalem bedo i rwome aryo. Lok me kwena ma omiyo ngec ni yabo pa cwero otime, Ladit Miller onongo onyuto, kede en obedo lok me lakwena ma acel, ma otum kun bur pa Kabedo Maleng olore, ka Kabedo Maleng Maloyo oyabe, i Nino 22 me October, 1844. Duny ma kiketo i wiromo pa William Miller, ma kicwalo en me kelo i piny weng, en lok me lakwena ma acel, lok me kwena me ogweng, ma otum i Nino 22 me October, 1844, kun lok me lakwena ma adek obino.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Lakuc me ot pa Daudi abi keto i lapi iye,” ki waco ni, “I nino eno,” “lakarat ma kikako i kabedo ma matir obi golo woko, obi guro, obi pobo; pik ma tye iye obi gweco woko.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Leb ma giloko kany calo ‘burden’ en aye leb ma nyutu lok me bale; ento lok me bale man pe obedo leb Ebru ma Aisaia tye tic kwede me nyuto gin ma itwero paco i twic. Macalo leb me lok me bale, nyutu ni lakic pa Dawid obikete i twic pa Eliakim, wu Hilkia, ci pac ma tye i twic ne en aye lok me bale. En timo me leb ma piny tutwal!

Sister White says this about a key that is attached to the Bible.

Sista White owaco man i kom lapei ma kigango ki Baibul.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> Kacel ki Lok pa Lubanga, tye cabi ma yabi bokisi ma wel ber, me opor cwiny wa ki mor. An apwoyo pi ler mo keken. I kare ma bino, gin ma wa orwate kombedi ma pe romo ngeyo maber gibipwonyo. Gin acel acel me rwate watwero pe ngeyo opong paka kun gin ma obedo ki tho bi anywako pe-tho.

Miller’s opening remarks about his dream says this.

Lok me acaki pa Miller ikom lim pa en gi waco ni eni.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> Ka i nindo, aneno ni Lubanga, ki cing ma pe ineno, ocwalo an sanduku ma kiketo maber gi piwec, ma longo ne obedo macalo inchi apar, ki lac ne macalo inchi abicel ma obolo; ma kigolo ki eboni, ki lulu ma kiketo iye gi piwec. Iye sanduku ne, lagabi otyeko kube kwede. Cok coki, atwaro lagabi ne ka ayabo sanduku ne; kun, i anywar ki atyam, anongo obedo opong ki lapiir mapatpat ki i rwom mapatpat, dyamondi, kidi ma te, ki sarafu me gol ki me siliva ma i rwome weng ki wel mapatpat, ma kiketo maber i kabedo gi keken-keken i iye sanduku; ci ka kiketo kamano, gi odwogo can ki pore ma maleng, ma romo calo me ceng keken. Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

I ngec ma James White oketo i tere piny pa neno me nino, owaco man ikom lageng.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> ‘Lakiloko ma kitye rwate iye’ obedo kit pa en me tito Lok pa lanen - kun poko Makwalo Maleng ki Makwalo Maleng - Biblia tito pire kene. Ki lakiloko man, Brodha Miller oyabo ‘casket,’ onyo atir madit me bino, bot lobo. James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White ocoyo lok ikom meca man, kede ka timo en ocwalo nyutu me acaki. En gin madwong maloyo me ngeyo ni Miller oneno meca ne kede ocwalo ne i mwaka 1847, pire kene mwaaka aryo bang Great Disappointment, i kare ma con ma Millerite Adventists gi tye ka acel gi ojuko woko. Miller ojuko woko ki i movement, kede “little flock” ma gi “scattered abroad” pud gi tye ka bedo ki peko pa Disappointment en. Meca pa Miller owaco lok ikom kit en, kede James White ocoyo lok ikome, ci Ellen White oyaro ikome i kit maber matwal. James White ocwalo nyutu me acaki pi meca ne, oketo meca ne, ci omedo oketo footnotes manok. Nyutu me acaki ne, meca ne ki footnotes ne, bi bedo i agiki pa coc man pi jo ma mito nongo ngec man.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Yesaya 22 obedo cal me cako ki tyeko pa Adventism. I rek me cako ki i rek me tyeko, ne obedo, kadong bino bedo, ryemo: ma otime i Ceng 22 me Dwe me October 1844, ki ma dok bino time ikare me Cik me Nino. Ryemo man i tung aryo, i cako ki i tyeko, obedo tyeko pa leb pa cal me dako maler abicel. Dako White owaco bot wa ni dako maler ma pe gitye ki paro gin Jogi me Laodicea. Shebna obedo cal pa Adventisti me Laodicea i cako ki i tyeko pa Adventism. Eliakim, wu Hilkiah, obedo cal pa Adventisti me Filadelfia.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Ento Hilkiah bene tye calo Won pa Adventism, pien, “en bi bedo won bot jo ma tye i Jerusalem, ki bot ot pa Yuda.” William Miller gi waco ne ki kica “Won Miller.” Giketo “the key of David” i ngolo ne, ma nyutu kit me teto Lok pa Lubanga pa en, “line upon line.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Ka sanduku en Bibul, otyeko tic kwede “lagwok pa Dawudi” ma nyuto cikke me poko laporot me yaro adwogi pa malaika acel. Cikke meno (“lagwok pa Dawudi”) ki laporot me balo (“mit”) ma gi ngeyo kwede lagwok pa Dawudi, gik orwate calo “kungu i kabedo matir” i Ot pa Lubanga. “Kungu” en nino 22 me October, 1844. Nying “kungu” nyuto pini, onyo kungu onyo otir, ma nyutu alama me yore. “Mit,” onyo laporot me balo ma orwate iye kungu, en ngec pa malaika acel; ki ngec eno ogiko i nino 22 me October, 1844, ka laporot me balo otum, ki okweyo woko, ocweo woko, oboto piny. Okweyo woko pien ngec me laporot me balo ocwe i con, ki “kungu” dong myero ogole i Kabedo Maleng Madit, ma i kany mit me balo mapat bi rwate iye.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Lok pa janabi me goro pa Miller, ma ki ngeyo kun kitiyo ki cik me janabi ma kicwalo calo “lagit pa Dawudi”, bibeketo musumari i kar maleng me okongo dwong weng pa ot pa laco mame. Nyig lok “dwong” i coc man nyutu “tek” (pim). Gin ma okongo tek pa ot en tiging pa ot. Tic pa tiging pa Miller okongo tek pa ler weng ma medo i kwena pa malaika ma adek ma kicwalo calo “lare ki cato”. En okongo tek pa gir weng mapol mapol me ot maleng. Kede tiging ne kityeko keto pi ot maleng me keto kom pa rwot ma ki dwong.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliakim, wod pa Hilkiah, nyutu Kanisa pa Filadelfia. Lagony pa nying “Eliakim” en “Lubanga me cwal malo”, pien “Eliakim”, won pa Jerusalem, nyutu William Miller ma Lubanga tiyo ki en me yiko tigi pa jo pa Lubanga ma oyer i keca kwede. En obedo wod pa Hilkiah; nying “Hilkiah” oaa ki i lok aryo: lok ma aryo en “Lubanga”, ento lok ma acel mito “leng i yabu”. Hilkiah nyutu Lok pa Lubanga onyo Dwone pa Lubanga, kede wode nyutu yiko pa Hekalu.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

I agiki me Adventism, myero obed lok me lanabi me goro, kede lok me lanabi eno obedo malaika me adek i Revelation apar angwen. Myero obed kii i agiki ma oyaro ne ki kii pa Miller. Kii i cawa wa kombedi kube i dwogo me gin ma otime con, kun loyo weng “cik me nyutu me acaki,” ma kato i iye, onyo obedo cik ma onyutu ki Kristo keni keken calo Alfa ki Omega. Myero obed wod pa Miller. Ento Miller, calo won, obedo Hilkiah, “Lok pa Rwot”; kede wod pa Miller obedo Eliakim, ma kit lok ne nyutu “Lubanga ma yiko.” Won Miller oyiko ot pa Lubanga, kede wod pa Miller onyutu kare ma ki gonyo Laodicea ki Philadelphia, kede jo Philadelphia kityiko gi malo calo ensign. Myero obed misumari ma kitedo te, ento pe i Kabedo Maleng calo ma otime con i kare pa Miller, ento i Kabedo Maleng Loyo Weng. Misumari en kede byo ma kikweko i iye bi ngol woko i agiki me lok pa malaika me adek, calo ma otimore i agiki me lok pa malaika me acel. Ka Mikael ocungo i wi malo, kede tem pa dano otyeko, dong lok me lanabi me goro obedo gin ma otime con, kikwanyo woko, ki ngolo woko, ki obo woko.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Bang tyeko me kare i 1844, poko onyo yabo bino dwogo time ikare me Cik pa Sande. Yesaya apara aryo obedo cal me kit ma kelo i poko pa Jo Adventista me Laodikea ki Jo Adventista me Filadelfia, ma time ikare me keca pa Cik pa Sande.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Ci i bot Lacar me Kanisa pa Laodikea, coyo ni: Gin man aye waco Amin, Lami adwogi ma geno ki atir, poc pa cwec pa Lubanga: An ngene tic ma in itimo; ni pe i oyoto, pe i mac: analutyo ka onwongo i oyoto onyo i mac. En aye pien i obedo malac mac, ki pe i oyoto, pe i mac, abino walo in ki i wange. Pien i waco ni, “An obedo marom, ki dong acake tutwal ki jami, ki pe amito gin mo keken;” ento pe i ngene ni in i ngat ma piny, ma cwiny-oyo, ma dic, ma pe ineno, ki ma pe itye ki gite: Amii in tam ni, cayi bot an gol ma otemo i mac, ka idong obedo marom; kacel ki gite mabor, ka idong igol gite, ki kwer pa pe itye ki gite pe nony; ki mi wang in ki yit me wang, ka idong ineno. Gin weng ma amorogi, acoogi ki apoko gi; omito bed gi cwinya matek, ki i dwog. Nen, an atye i ying me ot, ka akweke: ka ngat mo winyo dwon na, ki yabo ying, abi donjo bot en, ki abi lyem ki en, en bialyem ki an. Bot ngat ma omaloyo, abi mii twero me bedo ki an i kom Rwot na, macalo an bende amaloyo, ki abedo ki Wao na i kom pa en. Ngat ma otye ki wi, winya gima Roho waco bot kanisa. Revelation 3:7-22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Bang pwonye me acaki i kom nino, James White oketo nino ne kacel ki lok me tere piny. Pe atye ki peko ki kit me James White me keto nino pa Miller i tic, kadi ni wa otiyo mapol ka cwalo yik me nino ne ma peken manok ki me James White. Kit me acaki ma loyo i tic pa James White ki gin ma wa ocwalo, en ni, oketo kidi ma wel i bok jo pa Lubanga, ento wa ngeyo ni kidi ma welgo obedo adwogi pa porofeti. Pe tye ki kithur; pien dano yaro gin ma oyie, kede yubu pa kidi ma wel ma i bang ‘Great Disappointment’ limo calo yubu pa jo pa Lubanga mapud pe cik me Sunday law. Ento gin man aye pi pwonye me anyim.

## James White’s introduction to William Miller’s Dream

Lok me acaki pa James White i kom Neno me Nindo pa William Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> Kek ma piri kany ogoli woko i coc me Advent Herald, dong mapol loyo higa aryo. En dong aneno ni ocoyo maber tem wa ma otime con i dwogo marom aryo, ki ni Lubanga omiye kek eno pi ber pa apangat me dwere ma kipoto woko.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> I tung alama ma nyutu bino macok pa nino madit ki ma lewic pa Ladit, Lubanga oketo reme. Nen Joel 2:28-31; Acts 2:17-20. Reme romo bino i yore adek; mokwongo, ‘kun tic opong mapol.’ Nen Ecclesiastes 5:3. Ariyo, gin ma tye i bwo Lamo marac kede bwola pa Setani, romo bedo ki reme ki teko pa en. Nen Deuteronomy 8:1-5; Jeremiah 23:25-28; 27:9; 29:8; Zechariah 10:2; Jude 8. Kadong adek, Lubanga dong obedo tero kare weng, kede kombedi bene tero jo ne i romo madwong onyo matidi ki reme, ma bino ki kit pa malaika kede Lamo Maleng. Gin ma tye i cal me adwogi ma lela maber bi ngeyo ka Lubanga omiyo gi reme; kede gin pe gibibwola, kede pe gibiloko woko ki reme me ruc.

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> En owaco ni, “Winyo kombedi lok na; ka tye nabi i kin wunu, an Rwot abi nyutu an bot en i neno, kede abi waco bot en i neno me nindo.” Numbers 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> Yakobo owaco, 'Lacam pa Rwot owaco bot an i neno me nindo.' Genesis 31:2. 'Lubanga obino bot Laban pa Siriya i neno me nindo i odii.' Genesis 31:24. Kwano neno me nindo pa Josefu i Genesis 37:5-9, eka ka anyim kwano lok ma cwiny yero pa kit ma gi tyeko i Misri.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> I Gibeon, Solomon oneno Rwot i nino i cawa. 1 Kings 3:5. Cal madit ma pire tek i pot buk 2 pa Daniel kimiyo i nino, kede le angwen, etc., i pot buk 7. Ka Herod onongo oyenyo me obalo woko Jawar matino, Joseph onongo onyut iye i nino ni obed odago woko i Egypt. Matthew 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> En obi bedo ni i kare me agiki, Lubanga owaco ni, ‘Abi cwiro Roho me an i ring pa dano weng; nyithiu macoo ki nyithiu madako biporo wac, jongiu matidi binen maono, ki laditoiu bi neno ndoto.’ Acts 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> Miya me porofesi, me nino ki vijon, obedo kany nyutu pa Tipu Maleng; i cawa agiki onego onen maber me bedo alama. En acel ikin miya pa Kanisa pa Lok pa Ber.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> En omiyo jo mene obed Apoostol; jo mene obed Nabii; jo mene obed Evangeliisti; ki jo mene obed Paasita ki Lapwonya; pi keto jo maleng maber, pi tic pa lami, pi yubu dul pa Kristo. Efeso 4:11-12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> Kadong Lubanga oketo jo mogo i kanisa, me acel lapostol, me aryo LANABI, ki mukene. 1 Korint 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> Pe itamo woko lok me janabi. 1 Tesalonika 5:20. Nen bende Acts 13:1; 21:9; Loma 12:6; 1 Korintio 14:1, 24, 39. Janabi onyo lok me janabi obedo pi yilo kede pwonyo Dul pa Kristo; ki pe tye lagony mo ma twero cwalo i Lok pa Lubanga me nyutu ni gubino giceto mapud lami Ivangeli, pasita ki lapwony bin oceto. Ento joma kwanyo waco ni, ‘Tye maono mape adier ki ndoto mape adier mapol, omiyo pe atwero geno gin mo macalo kamano.’ En adier ni Setan tye ki kopi mape adier pa en. En kare weng tye ki janabi mape adier, ki atir wa twero ruko gi kombedi i saa me agiki pa bwola pa en kede lonyo pa en. Jogi ma gikwanyo woko nyutu mapat calo eni pien tye kopi mape adier, gin twero bende wot mapol kacel ki waco ni Lubanga pe con onyuto en kene bot dano i ndoto onyo i maono; pien kopi mape adier dong tye kare weng.

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> Keca ki neno gin yore ma Lubanga otyeko tic kwede me nyutu kene bot dano. Ki yore magi, owaco bot laneno; otyeko keto lagam me laneno i tung lagam pa kanisa pa Injili, ki oketo keca ki neno kacel ki alama mapat me 'NINO ME AGIKI.' Amin.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Mito pa an i lok ma i anyim obedo me yweyo kobo i kit me Buk Maleng, kacel ki yubo cwiny pa ngat ma kwano pi gin ma biro anyim.” James White, Brother Miller's Dream, 1-3.

## William Miller’s Second Dream

Nino me aryo pa William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> Acito i kwac ni Lubanga, ki lwete ma pe nininge, ocwalo an sanduku ma kiketo i kamalir, ma mukene apar inci i lungo, ki abicel inci i lacim ma opur, ma kiketo ki eboni ki perolo ma kicweyo iye ki kamalir. Iye sanduku bene lageng ma kicwalo iye obedo tye kon. Cawa ma pe ongolo, acoko lageng ka ayabo sanduku, kun, ma owoto cwinyna ki lane, anongo ni opong kwede gin mapol-mapol ki cing mapol-mapol me juweli, dayamondi, kidi ma lamer, ki kop me bululu ki kop me feza ma cing weng ki wel weng, ma kiketo gi maber i kabedo gi acel acel i iye sanduku; ki keto gi kamano, gimiyo ler ki kidwong ma rwate keken ki cana.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> Aparo ni pe en tici an me amaro neno ma lamal man keken, ento cwinya opong ki mor ikom ler, kaber, ki rwom pa gin matye iye. Ci agwoko ne i mesa me tung acaki i odi pa an, kacel agamo wac ni dano weng ma gi mito myero gibino ka gineno neno ma lamal loyo ki ma ler loyo ma dano onyeno con i cing man.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> Jo ocako bino iyie; i acaki gibe manok, ento gimedore dok gibedo dul madwong. Ka gi coko neno i bok me bar ma piro, gibedo ka rwenyo kadi giwoyo ki gye. Ento ka lutineno gimedore, dano ducu ocako gicwero bar ma piro, gikwanyo gi ki bok kadi gicobo gi i mesa. An acako paro ni won jami bino mito dok kwayo ki buta bok ki bar ma piro; ka an oweyo gi me cobo woko, pe anywako gitero gi dok obed i kabedo gi i bok macalo con; kadong acweyo i cwiny ni pe abinongo twero me dwoko dwalo ma kigeno buta, pien obedo madwong tutwal. Cakwe an acako abwol bot jo ni pe gitino gi, onyo gikwanyo gi ki bok; ento kamaloyo ka an abwol, kamaloyo gi cobo gi; ki kombedi nen calo gicobo gi i ot weng, i piny me ot kadi i gin me ot weng.

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> Dong an neno ni i tung me kidi ma wel ma adier kacel ki sente ma adier, gi yabo kidi ma wel me bur kacel ki sente me bur, mapol maloyo ma pe romo ki keto. Cwinya obale tutwal pi timgi ma piny kacel ki pe tye ki apwoyo, ci akwerogi kacel ki akecogi pi eni; ento ka an dok med akwerogi, gin aye dok med yabo kidi ma wel me bur kacel ki sente me bur i tung me gin ma adier.

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> Ci kombedi, cwinya me kom dano ocako peko tutwal, ka acako tic ki teko me kom dano me kwanyo gi woko ki i ot; ento, i kare ma akwanyo acel woko, adek mukene gibino, kaci kelo luma, kop me yot, tung, ki kit weng me ywaya, nyaka giko obo weng juwel matir, dayamondi, ki koin, ma gityeko gengo woko ki wang me neno. Gicako balo bokisi na i pot-pot, ka giyubu ne i iye me ywaya. Aparo ni pe tye dano mo ma paro peko na onyo cobo na. Atyeko dwoko cwinya weng woko, cwinya opoto tutwal, ci abed piny ka aywak.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> Kun an tye kamano, ka an atye ka yub ki yuwo pi golo ma madit ki pi dwoko lok pa an, aparo Lubanga, ci alam matek ni obicwali an kony. Ki kare law me ot oyabe, lacoo acel odonyo i ot, ci dano weng owoko ki iye; en, ki luywero me dirit i cing ne, oyabe dirica, ci ocako yweyo dirit ki koko ki i ot woko.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> Akwaco en ni obed ki kica, pien tye kidi maber mapire tek ma kigire woko i tung kic.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Owaco bot an ni 'pe i bedo ki bwoba,' pien obi 'gwoko gi.'

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> Eno, ka onongo tye ka kweyo lapuk ki ruc, gera ma pe atir kede sente ma pe atir, gi weng owoto malo, kede omuko woko ki dirica calo luro me polo, kede yamo ogoyo gi woko. I jami ma tye ka timere, akano wang na kare matin; ka ayabo, ruc weng pe tye dok. Gera ma wel loyo, dayamondi, sente me dhahabu ki sente me feza, gibedo gi oyabore ki tutwal i odi weng.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Ci en oketo i meza sanduku me juweli ma madwong tutwal kede maber loyo me con, kede okwayo woko juweli, dayamondi, kede siling ki cing ma opong, kede ocweyo gi i sanduku nyo pe ocogo keken, kadi bed ni dayamondi mogo pe madwong loyo ocok me pina.

> “He then called upon me to ‘come and see.’

> En dong oluongo an ni, 'Bi nen.'

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> Atyeko neno i bokisi, ento ngwec pa gini ma aneno ocwako wangna. Gi tito ki ngwec dog apar maloyo dwonggi ma con. Aparo ni gi kityeko cweyo-gi i yieny ki tiengi pa jo marac jene ma gi yubo-gi ci gigomo-gi i yil. Ento gi kityeko rucu maber i bokisi, gin acel-acel i kabedo pa en, pe onen tek mo keken pa dano ma ocwalo-gi iyie. Agoyo dwongi pa cwiny mapol, ci dwonge en oyabo wangna.

## James White’s Footnotes

Ngec me piny pot buk pa James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> ‘Casket’ nyuto gin atir madit pa Bibul i kom dwogo marom aryo pa Rwot wa Yesu Kristo, ma gicwalo i lwak pa Brother Miller me yubu bot piny ducu.

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> ‘Lagony ma kiketo iye’ en aye kit ma otiyo kwede me niango Lok pa lanen—kun opore lok ma ki moko i Kitab ki lok ma ki moko i Kitab—Bibil kene obedo laloro pa kene. Kwede lagony man, Broda Miller oyabo ‘apeta’, onyo gin atir madwong pa bino, pi piny weng.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> ‘Dano ocako bino; i cako ne, gin ne manok tutwal, ento piny opol gi, obedo jo mapol.’ Ka lok me Advent cako kopone ki Owadwa Miller, ki gin manok tutwal mukene, obedo ki rwate manok keken, ki dano manok tutwal keken gicwake ki en; ento ki 1840 nyo i 1844, ka i kabedo keken ma gicopo lok en, dano weng i gang ocwake.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> Gimaro, dayamɔn, ki jami mapatpat, me kit mo-mo ki i dit ki i matin, ma ki yiko maber tutwal i kabedo megi keken i bokisi me gimaro, gin calo nyithindo pa Lubanga, [Malachi 3:17,] ki i cawa weng, ki i rung'i weng me kwo, ka i kit mo-mo me kwo, ma gityeko nongo yie me Adwenti, ki ne gineno ka ginyutu i tung ki cwiny madwong i kabedo megi keken, i dwec maler me adwogi. Kun gitye ka wot i yiko man, dano keken tye ka timo tic pa iye, ka wot ki paco i wang Lubanga, 'gimiyo piny ler ki dwong',' ma rwate kende ki cawa i kare pa Apositol. Ngec, [Revelation 14:6, 7] oceto calo ka i tere me yamo, ki lwongo, 'Bi, pien gin weng dong tye atera,' [Luke 14:17.] ocawote piny weng ki twero ki yele.

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> Ka malaika ma tye ka tweyo [Revelation 14:6, 7.] ocako me kopo Lok Maber ma pe otum, “Wuru Lubanga, ka miye pac bot en; pien cawa pa yubu ne obino,” jo mapol giyaro maber ki dwol madit i geno bino pa Yesu kede dwogo weng; ento lacen gicako kedo bot, gikwero, kede gi yeko adaa ma kare manok keken ocweyo cwinygi ki kwo. Gibanyogi, kede gi yweyo kidime ma welo tutwal. Man oketo wa i otum me yabo yier pa mwaka 1844, ka cawa me yweyo ocako. Wii i kom man: En gin jo ma i con “giyaro maber ki dwol madit”; gin aye ma obanyogi kede gi yweyo kidime ma welo tutwal. Pe tye ngat mo ma, ki kare ma ocito ki mwaka 1844, otyeko yweyo kacel pa twol, kede giledogi woko i yoo, macalo jo ma i con gicopo adaa kede giyaro kwede; ento lacen gibalogi woko tic pa Lubanga, kede kityeko me lagam i con pa bino wa.

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> Tito pa Ladit Miller, pi dwe mapol ma oko ki ‘Midnight cry’ ma i dwe abicel me 1844, ne ni wang ot ocige, kede ni lwak me bino obedo tyeko me lok pa lami Lubanga, kede ni wa onongo kakare i yubu kare. Eka nono o juwa owete ne, ki kit pa Advent Herald, me mako tek, me bedo ki cwinya matuo, kede pe giguu bot pire kene; kede ni Lubanga piny cokcok obimiyo gin bedo kikare pi yubu kare. I kit man, ojuko pi dyere, kun onongo neno ‘dwoko wac’ pa botgi, kede ni ‘obin madwong tutwal.’

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> ‘Juweli ma pe adieri ki koin ma pe adieri’ ma ki yweyo i tung gin ma adieri, nyutu maber ni gin jo yiko ma pe adieri, onyo ‘lutino ma lamal,’ [Hosea 5:7.] kop i 1844 ma ki gengo lawic.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> Casket me aryo, ‘ma madit tutwal kede ma rwate tutwal loyo ma mukwongo,’ ma iye ‘jewels,’ ‘diamonds,’ ki ‘coins’ ma okot-ocok ocoko kany, obedo calo pur madongo pa ada me kombedi ma tye ngima, ma iye kwer ma okot-ocok bi coko kacel, en aye 144,000, gi weng gutye ki bulu pa Lubanga matye ngima. Pe gin acel ki ‘diamonds’ ma rwom-ber bi weyo i mir. Ka obedo ni mogo ‘pe madit loyo tip me pin,’ pe gibineno, nyo giweyo gi woko i cawa man ka Lubanga tye kacelo ‘jewels’ pa en. [Malachi 3:16-18.] En twero cweno malaika pa en, kede yingo gi woko oyot, calo kit ma otyeko kwanyo Lot woko ki Sodom. ‘Tic macokcel Rwot bi timo i piny.’ ‘En bignolo ne macokcel i kica-ber.’ Nen Romo 9:28.

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Dirt and shavings, sand and all manner of rubbish’ tye calo ranyisi me bal mapol-ki-mapol ma kicwalo i tung jo yaro bino me aryo, kacel ki cawa me ‘autumn’ me mwaka 1844. Kany, abinyutu gin manok i gi.”

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> 1. Kabedo ma jo moko ma ‘shepherds’ ocako kwede lagoro cikcik ka ‘Midnight Cry’ otyeko miyo, ni teko ma lamal, ma oywoto cwinya, me Roho Maleng ma oyaro ki tic me ‘Seventh Month Movement’, obedo influensi me mesimeri. George Storrs obedo acel ki jo ma ocako okwako kabedo man. Nen coc me coyo pa en i agiki pa 1844, i ‘Midnight Cry’, ma i kare meno ne golo-gi i New York City. J. V. Himes, i ‘Albany Conference’ i acaki pa 1845, owaco ni ‘Seventh Month Movement’ ocweyo ‘mesmerism seven feet deep.’ Man agamo ki dano acel ma ne tye kany, ma owinyo lok ne. Jo mukene ma onongo tye iye malit i ‘Seventh Month Cry’ ki ceng me anyim giwaco ni tic meno obedo tic pa Labolo. Waco ni tic pa Kiristo ki Roho Maleng obedo tic pa Labolo, i cawa pa Ladwogo wa, ne obedo kwero Nying Jwok, ki kombedi bende en kwero Nying Jwok.

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> 2. Tem mapol ikom kinde ma atir. Kacake nino 2300 otyeko i 1844, dano mapatpat otero kinde mapol tutwal me giko pa gi. I timo man, gi okwanyo ‘landmarks’ woko, ci gi oketo ‘darkness’ ki ‘doubt’ i wi tic weng me Dwogo.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> 3. Spiritualism ki parru peke weng, ki tim mapire tek weng. Kwena man pa Setani, ma otyeko timo tic me tho ma rweny, rwate maber keken ki ‘lupoko’ ki ‘gin weng me kwanya’. Jo mapol ma gimonyo yot marac me Spiritualism gikwano adwogi pa gin ma otime ki wa con i kit me Dwogo, kacel ki man, jo mapol gityeko gicweyo wii ni Spiritualism obedo lum me kikome pa yie ni Lubanga odugu tich adwong me Dwogo i 1843 ki 1844. Pita, ka owaco ikom jo ma binywalo ‘yore me bal ma opong gi lego, kacel kede gibupe Rwot ma ogolo gi,’ owaco ni, ‘PALA GI, GIBIYARO MARAC YOO ME ADWOGI.’

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> 4. S. S. Snow, ma tye ka nyuto ni obedo ‘Elijah latic pa Nyasaye’ Dano man, i yore me bedo mamegi ma pe rwate ki ma rweny, bene otimo but pa en i tic me tho man, kede yore ma odonyo kwede tye ka tieno me kelo nyono bot kit atir pa jo maleng ma tye ka kuro, i wic pa jo mapol ma cwinye ber.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> I rek me bal man, an anyalo medo mapol, macalo ‘mwaka alufu acel’ me Buk me Loka 20:4, 7, i con; 144,000 me Buk me Loka 7:4; 14:1; jo ma ‘onwoyo kwo ki aa woko ki i kabur’ i dore onwoyo kwo pa Kristo; doktrin me pe tic; doktrin me kwanyo kwo pa otino matidi; ki mukene, ki mukene.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> Bal man kityeko yubo gi maber loyo, kede gicweyo gi bot lwak ma tye ka kuro, ni, i cawa ma Ladit Miller nongo nino, kidi ma wel ma atir kityeko kwanyo gi i wang, ki lok pa lanabi tye ma rwate—‘gamo me cik ocako dok woko, kwer ocung i woko,’ &c. &c. Nen Yesaya 59:14. I cawa meno pe tye gazeti me Advent mo i piny ma okwato gin pa adwogi ma tye kombedi. Day-Dawn en obedo me agiki ogwoko kabedo ma atir pa lwak matidi; ento en ogiko woko dwe mapol mapat ki kare ma Rwot omiyo Ladit Miller nino man; i giko ne ma agiki, oyenyo jo maleng ma peko ocemo gi ki puku bot 1877, ma i kare meno tye higni 30 i anyim, calo cawa me poko gi woko ma agiki. Ayii! Ayii! Pe teŋe ni i nino ne, Ladit Miller ‘ocako bedo piny ocako koya’ pi kit peko man.

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> Owad wa Miller olor wang i tho i nino 22 me dwe December, i mwaka 1849; ma otyeko lok ma eni i neno me nindo pa iye: "I tami, alor wang pi kare matin." Tyeko ma lamal man obedo terang maber tutwal, dok dano weng romo neno ne.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> Aput man nyutu lok matir me Dwogo ma Brother Miller oyabo bot piny weng, calo kinyutu ki nyig lok pa dako apar ma pe gigamo. [Matthew 25:1-11.] Kare me acel, cawa, 1843; kare me aryo, cawa me odiro; kare me adek, kwedo me otummere, i dwe me abiro, 1844; ki kare me angwen, luggi maloro. Pe tye dano mo ma okwano coc acoya me Dwogo pa Kristo me aryo, ki cako ki 1843, ma pe bi ywayo ni Brother Miller ogwoko kony ki gik angwen ma pire tek magi i gin matime pa Dwogo. Yore ma tye ki rwom pa lok matir onyo ‘aput’ man, kigoyo ne i dir dir, ki kikopo ne i tung kic, gi dano ma giweyo woko mukato ma gi otime kwede keken, ki gi ywayo lok matir magi en aye gin, ma gi, kacel ki Brother Miller, labongo bwoba, oyabo bot piny weng.

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> Kanisa dong bi bedo maleng atir, kede ‘pe ki bal i kom pa Lubanga,’ pien gi kwong’o woko balgi weng, lok me balo kede lapoto, kede pien gi kwerogi ki remo pa Kiristo, gi yweyo woko, dong gibedo ‘pe ki cil onyo wil, onyo gin mo macalo kamano.’ Ci gibedo ki ‘dwong ma loyo apar i kom dwong ma gi tye kwede con.’ JAMES WHITE Oswego, May, 1850.

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