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# The Book of Daniel - Number One-Hundred

Buk pa Daniel - Namba mia acel

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Lut ma tye ka mede pi Miyo Bedo Makare ki Yie: Ngiyo me Con pa Weko Yie i Dini me Protestant

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Kwena ma Ladit Jones ki Waggoner kelo i gonyo me 1888, obedo kwena me miyo bedo kica ki yie i adwogi. Protestanti ma opoto woko gicoyo ni bedo kica ma miyo ki tho pa Kiristo i cal gobo dano i richo ne, ento remo pa En pe kwanyo woko richo ne. Pwony ma rac eni oketo kwanyo richo i Dwogo mar aryo pa Kristo, ka ludic i richo dong giyubo woko ki yubu ma pe ngene. Protestanti ma opoto woko, kede i kite me cik ci 1957, Adventism me Laodicea, gicoyo ni Kiristo obedo kende lwak wa, ento pe obedo tuk wa. Cawa acel pi anyim 1888, Sister White ocoyo magi.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> 'Abi mii wun cwiny manyen, ki abi keto Roho manyen i wang wun.' An atye ka geno ki cwiny na weng ni Roho pa Lubanga tye ka kwanyo woko ki piny, ki gin ma otyeko nongo lita madwong ki cence madwong, ento pe gi tiyo maber kwede, gin obi bedo macok coki me leko woko. Gi odogo Roho pa Lubanga woko. Tic ma kombedi Satan tye kato i cwiny jo, ki i kanisa ki i pinye, myero oyabu cwiny pa dano weng ma tye kikwanyo lok pa lanabi. Agiki tye macok coki. Myero kanisa wa ochung. Myero tek pa loko cwiny pa Lubanga obed gineno i cwiny pa dano acel acel me lwak, ci wa binen yubu madwong pa Roho pa Lubanga. Kwero bal keken pe obedo gin keken ma obotimo ki tho pa Yesu. En omi rwate madwong ma pe romo ki pimo, pe keken ni bal obikwanyo woko, ento kit pa dano obed odwoko odoco, oyaro maber odoco, ocweyo odoco ki i poto ma ocako iye, ki ocwako obed ma rwate me bedo i bot Lubanga....

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> Kristo obedo ladiya ma Yakobo oneno, ma ti pa ladiya ne ocungo i piny, ento cuk me wi pa ladiya ne odoro i polo mamalo loyo weng. Man nyutu yo ma kicimo pi loco kwo. Wa myero waturo malo i cuke pa ladiya eni, cuc ki cuc. Ka ngat mo i wa dong bi oloko kwo i agiki, obedo pien wamako Yesu matek, calo kamako i cuke pa ladiya. Kristo ocweyo pi ngat ma oyie obedo ngec, bedo ma kare, lweyo maleng, ki dwogo ki cente....

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> Bibedo potopeko matek ikom jo ma giparo ni gubedo matir pien gitye ki atir; ento pe gitye kwede atir calo ma obedo i Yesu. Kweyo me kare matidi romo keto cwiny i peko madwong ma pe romo dwogo. Richo acel kelo aryo, aryo dong yabo yoo pi adek, kede mede mede. Wa myero, calo lamogi pa Lubanga ma macon, walam bot En kare weng me ogwokowa ki teko pa En. Ka wan wiro woko cing acel keken ki lagam wa, wan bedo i goro me lubo yoo me richo ma otuk i bwono matir. Tye geno pi wa weng, ento ki yoo acel keken: ki mako wa pire tek bot Kristo, kede tic ki teko weng me rwate i opong maber pa kit mame.

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> Dini ma kelo ber-ber keken, ma pe tero dwong i richo, kede ma kare weng tye ka paro i mora pa Lubanga bot dano me richo, konyo dano me richo me geno ni Lubanga bi waro ne ka mede tye i richo, kede en ngeyo ni en aye richo. Man aye yor ma jo mapol tye ka timo, jo ma waco ni gi kageno Atir me kare man. Atir kikwanyo ki bedo-gi, ci mano aye omiyo pe dong tye ki teko me keto kum i cwiny ki loco cwiny. Myero kiketo rwom ma tek i lacim weng, i cwinya, ki i mec, me weko piny, kic-gi, tic-gi, ki bwo-gi....

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> Ka i weko richo kede itimo yie ma tye ki kwo, lonyo pa kica pa polo bi bedo ma yin. Selected Messages, book 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

Diin me ‘laber-laber’ ma pe atir pa Protestantism ma otwer ki yie oketo calo kwena ma tye ka cik i acaki pa jenereison me angwen pa Adventism i 1957. Omi definison pa ‘poko ngat bedo atir’ ma ‘weko ngat ma tye i richo yie ni Lubanga bi gwoko ne kun en mede i richo.’ Musalaba kwena ni ‘kica pa richo pe en adwogi keken pa tho pa Yesu,’ pien ‘En omiyo rwom madwong ma pe ki agiki, pe keken ni ki yweyo richo woko, ento ki dwoko kit pa dano odoco, ki miyo bedo maber odoco, ki yiko odoco ki bot balo ne, kacel ki miyo obedo rwate pi bedo i dungu pa Lubanga.’

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Gony me 1957 nyutu ni kil me gony ma kicweyo i 1863, ma lacen kicako otumo i 1888, ci paka ne kikwanyo pi kwede lok ma bwat ma kilago ki buk ma kicape i 1919 (The Doctrine of Christ), tyeko kelo nyanduru me coyo ka wang piny ni “yie me ngat maleng” ma me acaki, ma kilago ki tebul aryo pa Habakkuk, dong kikweyo woko ci kiyiko kwede tito ma kigoyo marac me “miyo bedo maleng ki yie” ma tye i Protestantism ma opoto woko. Lanabi ma pe winyo cik pa Lubanga ma aa ki Juda, odwogo i kacel pa jo mayuaya ci ocam kacel ki lanabi ma bwola pa Bethel.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

Lok ma pi kanisa pa Laodicea ma i acaki kiketo bot ngat ma gin Millerite i mwaka 1856, ci doki bot kanisa pa Laodicea i mwaka 1888, kikiweyo woko i yoo weng. Lok me Jones ki Waggoner, ma calo kit ma Sister White owaco ni, obedo lok ma pi Laodicea, kede bende obedo lok me keto dano i kom maber ki yie, kikiweyo woko, kun gitamo ni jo mabalo ma giyweyo ne tye atir gikwoko alama me con! Alama ma gikwoko gin rwom me twolo pa dano keken, ma ki twolo i piny me rara.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Lok me “miyo bedo kare i wii Lubanga kun ki geno” ma Jones ki Waggoner gonyo i 1888, omiyo atir adada pa Lok Maber, ma nyutu ni gin ma kikimiyo bedo kare i wii Lubanga, gin bene kikimiyo bedo maleng. Otyeko waco tutwal ni bedo ma kikimiyo bedo kare obedo adada bedo ma kimiyo obed maleng, pe kende me goyo lok ki cik ni en obedo maleng. Lok pa Jones ki Waggoner, ma Sister White onwongo nyutu ni con dong otyeko gonyo pi mwaka mapol ambere ki kwer me 1888, onyutu ni ka miyo bedo kare i wii Lubanga kimiyo iye, bedo maleng bene kimiyo iye i kare acel keken.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Pe romo bedo kit mukene, pien keto atir ki keto maleng gitimore ki bedo pa Roho Maleng iyi ngat ma oyie. Keto atir ki keto maleng gin nyig lok aryo keken, ma ginyutu but aryo me tic acel ma gitimore ki bedo pa Roho Maleng iyi ngat ma oyie.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

En aye kwena me Mose keken ma joma gicoyo ki Kora gikwero; ki dok gikwero ne i 1856, coki dok gikwero ne i 1888, eka, i 1957, kiketo ne i wang joo calo cik me waro kwo me Adventism me Laodicea. Coyo ma pud piny oyworo Lubanga, pien dano owaco ni, “Dano weng ma otimo tim marac, obedo maber i wang Rwot, kede Rwot omero i gi; onyo, Lubanga me tero tye kwene?”

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Gin owaco ni, "jo ma tye ka timo richo gicoyo gi kare ki remo pa Kiristo, ki Lubanga tye kicwiny maber pi gi, kadi bene gimedo timo richo." Man aye bolo me cwinya ma ki nyutu ne ki leb ma gicwalo bot Laodicea (jo ma gidwogo wecgi), pien, kadi bene Kiristo nyutu jo Laodicea ni, "gi obedo i peko madwong, ki gi cwiny macer, ki jo pe gi jami, ki jo ma pe neno, ki jo ma pe gi coke," ento gin geno ni, "gi cente mapol, ki gi bedo ki jami mapol, ki pe gi mito gin mo keken." Kede i kit meno, pire tek gitye i cing me Rwot ojugo gi woko ki i wicne.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Jo ma tye ki geno maber i rek me Millerite, ma gi gwoko geno megi pe opoto i kare me moyo cwiny ma acel ma 1844, macalo kicoyo gi ki Jeremia i Bur 15, Cik 15–21, obedo jo yiko pa ot pa Nyasaye, ma kigamo gi ni ka pe gidwogo i “lwak pa jo macwero” gibed “dho pa Nyasaye.” Ento gi dwogo ne i “lwak pa jo macwero” (ma kicoyo gi lanabi mape adwong me Bethel), kacel gidoko jo Laodicea, kore kore me kibolo gi ki dho pa Nyasaye, ento pe ginenyo.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Kit pa Laodicean Adventism i dwe me September 11, 2001, onongo ki nyutu ni calo kit pa jo Protestant i dwe me August 11, 1840. Lok me mukato aryo man onongo ki nyutu ni calo Yahudi ma gicako leyo lok, ka Lacwe Maleng o aa piny i batisa pa Kristo. I gin me gin adek man, jo ma kiyero con onongo gi kiyweyo, kede kombedi gitye i yore me kiyweyo. Lakwena pa Kica i cawa pa Yohana Mubatisa, onongo myero donyo i kica ki jo ma Petro orwako nyinggi ni "lunywal ma kiyero."

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ento un aye dul ma kityero, dut me jadolo pa rwot, piny maleng, jo ma kicweyo pi en keken; pi wek unyuto pako pa en ma oluongo wunu woko ki i mudho, oketo wunu i ler pa en ma lamal. Un ma con onongo pe un jo, ento kombedi un jo pa Lubanga; ma con onongo pe un oywako ngwono, ento kombedi un oywako ngwono. 1 Pita 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Petro onwongo tye ka nyuto ni jo ma kiyero manyen i kare pa ne, gin obedo kereke me Kirisitiani. Gi kityero calo “pokol ma kiyero,” i kare ma Kirisito ki Yowani Batisita kacel onwongo tye ka nyuto ni jo ma kiyero con obedo “pokol pa nyoka me bweyo.”

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> O dul pa lyec, un itwero nining, ka un obedo marac, waco lok maber? Pien ki ma opong i cwiny, cwec waco. Matayo 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Kwer ma otime woko obedo ‘kwer pa tong me ywec,’ ma obedo cal pa Setani—tong ma kiwaco i lagam pa Bibul. Kwer ma otime woko gipongo kopgi pa kare me temo, ci i kwer angwen gimedo i kit pa tong me ywec. Gipogoro lawii pa dako ma yaro ringre. Man keken omiyo dano macon 25 i Ezekiel bur 8 gimito keto wigi piny bot ceng. Gipogoro kit pa Papasi.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> Kwena pa Malaika ma adek kicwalo i lobo weng, me ciko jo ni pe gimakwako lacim pa le mapore onyo lacim pa cal pa en i wii gi onyo i cing gi. Makwako lacim man nyutu ni bedo ki tam acel kwede le mapore ma otime, kacel ki yubu lok acel acel, ma tye ikom Lok pa Lubanga matwal. Review and Herald, July 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Alama me lewic, en alama me ngat me richo, ma obedo Paapa me Roma kede ngat ma onyutu iye pa Satan i piny. Bedo ki paro acel ki lewic, en bedo ki paro acel ki Satan, ma kityeko yaro ne calo nyoka ma gem.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> "Me gwoko lonyo kede luor pa piny, Kanisa onwong'o me yaro kica ki kony pa jogi madwong i piny; ci kamano, ka en ojwero Kristo, onwong'o cweyo luor ki geno bot laloc pa Lakworo—Episikopo pa Ruma." The Great Controversy, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

I kicel me agiki pa jo ma kiyero con, kitgi tye calo kit pa Setani. Kicel 'ma kiyero', ma i kare con pe gin dano pa Lubanga, kikiyero kore ki yore me tem, ywayo, ki pako kwer. Jo ma otyeko tem maber kikiyero me bedo i keto cing ki Lubanga. Rwot o keto cing ki Kanisa me Kirisitiani, ci dok o keto cing ki Millerite Adventism, ci en dok timo kamano ki jo 144,000.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Ka Ladit odonyo i rwom ki jo Lubanga ma kiyer manyen (ma i kare mukato woko pe gin jo Lubanga), obino botgi macalo Lami pa Rwom. I gin matime adek ma moko atir lok me Malaki kabit adek, tye lami acel ma tero yo pi Lami pa Rwom. Lami me acel en John Batisita, ma obedo cal pa lami me aryo ki me adek. Lami me aryo en William Miller. Kacel, kit me poropet pa John Batisita ki William Miller gicungo atir kit pa lami ma tero yo pi Lami pa Rwom me bino kadong donyo i rwom ki jo 144,000.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Lakwena adek ma giyiko yo pi Kristo, ma en Lakwena pa Kica, me obino otum i ot pa En, ginyutu tic ma otyeko i cawa pa apam me yenyo, ma tyeko ki apam me timo.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> I cawa agiki pa gin ma otime i piny man, kwer pa Lubanga ki jo ma gwoko cikke pa Lubanga bi dwogo manyen. ‘I cawa en abi timo kwer pi gi ki le pa bur, kede layeny pa polo, kede gin ma nyolo i piny; kede abi bobo rom ki okang, kede abi kwanyo lweny woko ki piny, kede abi miyo gi obed maber ki kuc. Kede abi tero in obedo cwaa pa an kare weng; ee, abi tero in obedo cwaa pa an i kakare, kede i kumi, kede i hera ma ber, kede i kica. Kadi pe, abi tero in obedo cwaa pa an i yie ma opong; kede in bi ngeyo Rwot.’

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> Kadong i cawa meno, Rwot owaco ni: abi winyo; abi winyo polo, ki polo bi winyo piny; piny bi winyo kalo, waini, ki myen; ki gi bi winyo Jezreel. Ki abi keto en pi an i piny; ki abi rwako kica bot ne ma pe okwako kica; ki abi waco bot gi ma pe gin jo na ni: un aye jo na; ki gi bi waco ni: in aye Jwok na. Hosea 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> 'I kare eno, ... gin ma odongo pa Isirael, ki gin ma ocweyo ki i ot pa Jakobo, ... gubed gitingo i Rwot, En ma Maleng' pa Isirael, i adwogi.' Isaiah 10:20. Ki i 'piny weng, ki i dog, ki i leb, ki i jo' bino bedo gin ma gubed giako kwena man ki cwiny mamwonya: 'Woro Lubanga, mi ye bot ne; pien kare me poko ne obino.' Gibed giwiro woko ki cal weng ma gimuko gi i piny man, ci gibed 'wero en ma ocweyo polo, ki piny, ki nam, ki tung pi.' Gibed giweko gi woko ki i okeng weng, ci gibed gutye anyim piny calo agugu me kica pa Lubanga. Winyo cik weng pa Lubanga, gibed ginen gi ki laŋel ki jo calo gin ma 'gicwako cik pa Lubanga, ki geno pa Yesu.' Revelation 14:6-7, 12.

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> Nen, kare bi bino, owaco Rwot, ni lacero bi loyo laweo, ki lagudo wene me waini bi loyo layubu nyig; got weng bi cwalo waini ma mit, ki got matidi weng bi nwongo. An abi dwogo [dwogo] twol pa jo na pa Isirayel, ki gin bi yik cing ma obale, ki gi bi bedo iyegi; ki gi bi yubo yath waini, ki gi bi nyw waini pa iye; gi bende bi timo ogali, ki gi bi cam wene pa iye. An abi yubo gi i lobo gi, ki pe dong gi nyweyo ki ii lobo gi ma animiyo gi, owaco Rwot Lubanga me in. Amos 9:13-15. Review and Herald, February 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

Buk Malaki kapo adek otyeko i kare pa Kiristo, kacel ki i kare pa jo Miller, kede histori aryo meno nyutu ni tyeko ne obedo i kare me agiki. Sista White oketo kacel tyeko pa Buk Malaki kapo adek ki tic pa Kiristo me yweyo Hekalu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Ka oyweyo ot pa Lubanga ki jo me cayo kede jo me cato pa lobo, Yesu opango kit ticne me yweyo cwinya ki pwodru me richo,— ki dwaro pa lobo, ki dwaro me kene kene, ki yore marac, ma koko pwon. Malaki 3:1–3 kikwayo. The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Yweyo Hekalu ma Kristo otimo nyutu tic pa Kristo me yweyo cwinya pa jaricho ma oloko cwinya. I tic pa Kristo i tung jo, oyweyo Hekalu pa piny kare aryo.

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

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

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

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

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

I opong pa Buk pa Malaki, kit adek, Yohana Mubatisi obedo lakica ma oyubo yo pi Yesu, macalo Lakica me Cim, me obino ki tutwal i Tem pa En ci oyweyo ne aryo. I tic pa En me higa adek ki nus, En oyweyo Tem i cako pa tic pa En ki i kato pa tic pa En, ci eni nyutu ni tic me yweyo tye ki cako ma nyutu kato. Yesu kare ducu nyutu kato ki cako, ci, ki rwate ki tic pa En macalo Alfa ki Omega, higa adek ki nus ocake ki otyeko ki yweyo me Tem.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

I agiki pa mwaka 3½, en ocweyo remo ma omoko kica, ma otyeko porofeci pa Daniel i lawot 9 ni obimoko kica ki mapol pi sabiiti acel, i tung’ pa sabiiti no en obikwanyo woko.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Ci bang cabite piero auchiel gi aryo, Mesiya obigoyo woko, ento pe pi en keken; ki jo pa rwot ma obino gibibalo bur ki tem; ki giko ne obedo ki pi ma opong mapol, ci nyo i giko me lweny, opoto kityeko cimo. En obimoko laloc ki jo mapol pi cabit acel; ki i tung me cabit obekelo rwom ki leco ocung woko, ki pi opong mapol me tim marac mapire tek obibalo ne opoto, nyo i giko ma opong woko; ki gin ma kicimo gibiburo i wi gin ma opoto. Danyel 9:26, 27.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> Pot me buk acel ki acelo twero coyo i kom gin eni. Konferensi weng dong gutuk ki yie pa yore me cik ma kigoro woko acel keken. “Pien jomalich me iye opong ki keca, ki jo odong iye guwaco bwoc, ki lwetgi tye ki bwony i cinge-gi.” Rwot obitimo me yweyo kanisa pa En. A waco botu ki adwogi, ni Rwot tye ka obino turo ka turo woko i kite me tic ma gityeko lwongo ki nying pa En.

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> Pe atwero nyutu kare adaa ma cen ma tic me poyo man obino cako; ento pe obi dwogo piny pi kare madongo. En ma okobo me yweyo tye i lwete, obiye yweyo ka lamo pa iye ki cobo me richo; obiye yweyo maber lapiny pa ka lamo. Lubanga tye ki lok me lweny ki dano weng ma timo pe tik maber, ka keken i gin ma matidi; pien ka gitimo kamano, giweyo woko twero pa Lubanga, kede gi kelo i peko lacam pa gi i lamo me kwanyo richo, dwogo woko ma Kristo ocako me tim pi nyithin ki nyiri pa A’dam weng. Bino miyo ber ni i yero yo ma obedo kwero i wang’ Lubanga? Bino miyo ber ni i kete i gicak me ubani meche mape ngene me lamo i wang’ Lubanga, ka i waco ni pe tye cente?

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> Pe obedo ki cik pa Lubanga ni me kungo tutwal i Battle Creek. Kombedi, kit me gin tye kaka ki yubi an anyim macalo gonyo. Cwiny an ocwinyo tutwal pi yubu man. Rwot omiyo gonyo me gengo kit me gin man ma kagonyo cwiny piny, ento pe kiketo wii i gonyo ne. ‘Wun en yot me piny; ento ka yot obalo ketone, gin ango ma kiketone doki? Ki cok dong pe tye maber pi gin mo, ka me cwal woko keken, ci ki tyeo piny i cing pa dano.’

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> A tono owotna ni gu cwake. Ka pe lok otim oyot, myero ami ada bot jo; pien kit man me gin myero olokke; jo ma pe kiketo cwinygi myero pe dong obed manaja ki direkta i tic man ma ber tutwal ki ma lamal. Ki David, wan kikweone waco ni, ‘En kare pi in, Rwot, me timo; pien gi otyeko balo cik ni.’ Special Testimonies, 30, 31.

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