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# Rome Establishes the Vision - Number Nine

Roma Yubu Vijon - Namba Abicweng

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Yweyo Tung Acaki: Ruc ikom 'The Daily' ki Lwak pa Cayo Atir i Porofesi pa Adventist

Author

Jeff Pippenger

Published

August 21, 2024

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We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Kombedi wan tye ka waco rek me janabi pa lweny me wii i lok me gin ma otime con pa Advent, ikom lamal mapol pa Roma. Kombedi wan tye ka waco “the daily” i buk me Daniel. Lweny me wii man nyutu kwer pa twolo pa Adventism, kwer pa twero pa Roho me Unabi, ki kwer pa Lakwena ma kiyero ki Lubanga. Kwero tic pa Miller bende nyutu kwer pa lagam ma malaika me polo gi omiyo Miller, ma gi walo Miller i ngeyo ne ikom kwena ma oyube ki medo me ngeyo, ka buk me Daniel kigi golo tel ne i 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.

Jogi ma kwanyo adiera ma nyutu ni twero (Loma ma pe yaro Lubanga) en ma ogengo twero pa Papa ki yaro woko, macalo Paulo oyaro ne i 2 Thesalonika, ginyutu peka ni pe girwate adiera; kede pien gikwanyo rwatek me adiera, gipoko lok me bod. Lok me bod, keken, keto botgi juk matek. Lok me bod en ma ocako gin; juk matek ma gipoko obedo agiki ma oa ki en. Pe gin ki rwatek me adiera aye cakwogi. Lok me bod oyaro yero me yiko tam me Bibul mapol-pok, i lacen ki jo ma yie i adiera ma atir. Man aye pingo Isaya oyaro juk matek ma Paulo owaco calo juke mapol, pe calo juk acel kende. Lobo mukene en jo ma girwate adiera, gikweyo tito ni adiera ma atir, kede Isaya oyaro gi calo gi ma bweyo ikom lok pa Lubanga.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Maa en gima Rwot owaco ni: Polo en kom na, piny en apir me cing na. Ot mene ma ubino yubo pi an? Kabedo mene ma yweyo na? Pien tyen na ocweyo jami weng man, ki jami weng mano bene tye, Rwot owaco ni; ento an abi neno bot dano man: ma obedo maduk ki cwiny ma ocakke, ma oriri i lok na. Dano ma ogono otwong macalo ni okwanyo kwo pa dano; ma omiyo cobo anywol pa lwat, macalo ni okete wic pa gwok; ma omiyo rwoka, macalo ni omiyo ring pa nguru; ma opobo mwon, macalo ni ogwede sanamu. Eyo, giyero yore gi kene, ki cwinygi omoro i tim marac me rwenygi. An bene abi yero balgi me cwiny, ki abi kelo lworogi i komgi; pien ka an akwayo, pe ngat mo odwoko; ka an awaco, pe giwinyo; ento giotimo tim marac i nyim wang na, kede giyero gin ma pe ocwinyona. Winyo lok pa Rwot, in ma oriri i lok pa; owetegi ma ogamo un, ma ogolou woko pi nying na, owaco ni, “Mii Rwot oyabo”; ento onyuutu pi moru, gi obi cece. Aisaia 66:1-5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Jo ma giloro i Lok pa Lubanga gin jo ma gikwanyo pa Isirayel, ma i kare me agiki gin jo ma gityeko keto gi calo aler.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Kadong obiyeto lam pi jo piny, obicoko jo Isirayel ma kikobo woko, kadong obicoko kacel jo Yuda ma gipopoko ki tung’ angwen me piny. Yesaya 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Lubanga nyutu ni en keken ma otimo ot ma jo ma tye gi tero laya ma okwer gi waco ni gin gi otimo. En ot meno ma gigeno iye ka gikwano ni, “Ot pa Rwot gin eni.”

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Cung i dwar pa ot pa Rwot, lwongo kun lok man, me waco ni, “Winjo lok pa Rwot, jo Juda weng, ma tye ka donyo i dwar magi me pak Rwot. Eyo, Rwot me lweny, Lubanga pa Isirayel, owaco ni: Lok kit wunu ki tim wunu, ci abi mi wunu bedo i kabedo man. Pe igene lok me bwola, me waco ni, ‘Ot pa Rwot, Ot pa Rwot, Ot pa Rwot, aye magi.’” Yeremiya 7:2-4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Jogi ma keto geno gi i lok me bwola, gin aye jogi ma geno bwola. Ot ma Rwot ocweyo, onongo okete iye i tung ma en keken ocweyo. Dul jo ma gibalo dwoko ka Lubanga giluongo-gi, giyero yoo gi keken, ki gimaro kica. Giyero yore mapol, ki kica mapol, ka Jeremia owaco ni yoo acel keken aye tye ma wot iye.

> 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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Eyo dong owaco Rwot: Bed wunu i yoo, ci nen, ki penyi pi yoo macon; kam ma tye yo maber, ci wot i iye, ci wunu bino nongo kuc pi pwonya wunu. Ento gi owaco ni, “Pe wabiro wot i iye.” Kacel, atero lagwok i wi wunu, awaco ni, “Winyo dwon tarumbeta.” Ento gi owaco ni, “Pe wabiro winyo.” Ka pien, winyo, kabilo weng, ki ngeyi, o Lwak, gin ma tye iyegi. Winyo, piny: nen, abi kelo rach i kom jo man; en aye ngolo me paro gi, pien pe gi owinyo lok me an, ki pe gi owinyo cik me an, ento gi okwero. Pi ngo tye iye, ensenso ma aa ki Seba bino bot an, ci yath ma omwono maber ma aa ki lobo ma bor? Misango me mac me wunu pe amito, ki misango me wunu pe rwenya bot an. Jeremia 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

I i kit apar abicel, Yeremiya olwongo lwak marac ma pe gikwano winyo, ka gitye ki winye, “lwak pa jo me kwero.” Lubanga omiye lwak man “jaloro” i lok me con pa ngec pa malaika me acel ki pa malaika me aryo, dok bene i lok me con pa malaika me adek, ento gi okwero woko woto i yo maber, ma en yore macon. Kadi pe, gi woto i “yore.” Pien kamano, Isaaya nyutu ni Lubanga bibo yero ribo mapol, pien gin aye gi oyero yore me bwola mapol me woko ki yo ma atir tutwal pa yore macon. Macalo kaka i waco pa Isaaya, Rwot okwero woko tim me pak pa lwak pa jo me kwero. Sister White keto kacel diret ribo mapol pa Isaaya ki ribo ma tek pa Paulo, ki oketo ne i kite me kwero woko gin atir me rwatte, rwatte ma Rwot otyeko yubo ot pa En i iye, kede tye kendo yubo i iye.

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

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

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

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

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

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

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

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

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

I iye coc man, ludito pa jonyungo ma Jeremia owuoyo komgi, kityeko miyo nyinggi ni jo Laodikea, ma gin lunyako ma apuk.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> Kit pa Kanisa ma kinyutu ki nyako mapur ma pe gin ngec, kigwongo bende kit pa Laodicea. Review and Herald, August 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Adako maleng ma lalaro ginyutu ni pe tye ki mo i cako pa dwon madwong ma i tung odii, ka giconye kwer me wic ma rwate ki yero gi ma con pi yo ma gicako wot, kun gikwanyo piny yo macon pa Yeremia. Yo macon en aye kabedo ma kigamo kuc ki yweyo cwiny, kuc ki yweyo cwiny obedo kodi me agiki.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> Kinyuta an i cawa ma ngec pa malaika ma adek onongo tye ka giko. Teko pa Lubanga onongo ocung i wi jo pa En; gin onongo gigiko tici gi, kede onongo gityeko teyo maber pi cawa me tem ma tye anyimgi. Onongo gigamo ding me agiki, onyo cwer cwiny ma aa ki bot Rwot, kede yubu ma ngima onongo odwoko ngima dok. Ngec me ciko ma madit ma agiki onongo owaco i kabedo weng, kede onongo omiyo cwiny pa jo me piny ma pe gigamo ngec obedo opiny ki keco madit. Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

I kare me weyo Roho Maleng piny, nono aye kare ma tim me goba ma pire tek weyo piny i bot nyako pa Laodicea ma lalar, ma pe ghero adiera, kadi kacel gi yero bwola me geno ne anyim adiera. Kwanyo woko adiera obedo calo kwanyo woko cik, pien cik pa Lubanga tye ka rwate i cik me poro pa iye.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> Nyutu pe obedo cweyo onyo yubo gin manyen; ento obedo miyo nen gin ma ne tye, ma nyutu pe onongo otime, ne pe onongo ngene bot dano. Adiera madit ki ma pe giko ma tye iye i Injili ginyutu ki yeny ma kigwoko tek, ki keto cwiny wa piny i anyim Lubanga. Lami Maleng olongo wii pa ngat ma ocwiny piny ma oyenyo adiera; ci, ki lonyo pa Roho Maleng, adiera me Lok pa Lubanga gimiyo ngen ne. Pe tye yo mo ma adier ki ma rwate me nongo ngec maloyo bedo calo kit ma ki longo wa kany. Kok pa Lakony wa ne ni, ‘Ka obino en, Roho me adiera, obiwal un i adiera weng.’ En ki miyo pa Roho Maleng ma kiketo wa me ngeyo Lok pa Lubanga.

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Lami Zabura ocoyo ni, “Ango kede ma lutino twero yweyo yo ne? Ki gwoko ne malube ki lok mamegi. Ki cwiny na weng an aoo i in: O pe imi anyerar ki cikke mamegi. ... Yabyii wangna, wek an anen gin ma lamaleng i cik mamegi.”

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> Kikwanyo wa me yaro adiera macalo ka wayaro lonyo ma kipoto i piny. Rwot oyabo wii pa dano ma tye ka yaro adiera ki cwinya ma adier; ki Roho Maleng omiyo twero ne me cwako adiera pa nyutho. Man en gin ma Lacoko Zabura openyo ka owaco ni myero ki yabi wangne me neno gik ma lamal ki ii Cik. Ka cwinya tye ki dwaro matek pi lamal pa Yesu Kiristo, kityeko miyo ne twero i wii me cwako lamal pa piny ma ber loyo. Keken ki kony pa Laco Maleng wa romo ngeyo adiera pa Lok pa Lubanga. I gang kwano pa Kiristo, wa kwano bedo gi kuc ki piny i cwinya, pien omiyowa ngec pi mung pa kwer. Sabbath School Worker, December 1, 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Kwero lok onyo yore me timo pa Kot me Agiki obedo kwero cik pa Lubanga. Ka Yeremia owaco ni, “pe gi winyo lok na; bende pe gi winyo cik na; ento gi kwero ne,” obedo rwate kwede Hosea.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. Hosea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Ngec ma jo ma pe ngeyo gikwero, en obedo medo ngec, ma Daniyel onongo onyutu ni obedo i kare me agiki. I kare me agiki i 1798, kacel dok i kare me agiki i 1989, medo ngec obedo ma ki weko obed i kit ma rwom ki latic pa Lubanga ma oyero me tic kwede, ka oyubo tigen piny pi kare aryo ma rwate. Gin adier ma tigen piny magi kiketo gi i rwom ki cike me Bayibul ma ki nyutu bot latic ma kiyero i karegi keken, kede gin adier ma tigen piny magi gin yore macon pa Yeremia, kede gin gin adier ma pire atir gityeko nyutu calo yie pa Kwena me Otuga me Odii ki pa Kwena Madit. Kow me agiki kelo Kwena me Otuga me Odii i kit pa ciko pa 144,000, ci ki cen kelo Kwena Madit i kit pa cungo jo pa Lubanga moko ma pud tye i Babilon. Kow me agiki obedo kacel lok kede yore me tic ma kelo lok. Medo ngec pa Daniyel cako temo i yore adek.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> En owaco, “Wot i yoo mamegi, Daniel; pien lok magi gikano kede gicimo ki ciem nyo kare me agiki. Dano mapol bicweyo maler, ki biweyo maler, ki bitem; ento jo marac bitimo marac; ki pe ka moro amora pa jo marac bin ngeyo; ento jo ma tye ki ngec bin ngeyo.” Daniel 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Jo marac pa Daniel gin nyiri mapur ma pe gi rieko pa Matayo, ma giyero gwoko kitgi pa Laodikea. Kitgi onen piny i temo ma adek pa Daniel, ka gitemo jo marieko kacel ki jo marac. Temo me agiki obedo ka keca gitimo, kede dul aryo ginyutu ni gitye ki mafuta onyo pe.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Dok, lok me cal magi pwonyo ni pe bino bedo kare mo me probation bang kop. Ka kityeko tic pa Lok maber, pile obino poko bot joma ber ki joma rach, ki agiki pa dul keken kiketo paka kare.” Christ's Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Nyutu pa kit pa ngat i tem ma adek nyutu jo me woro calo ngat pa Laodicea ma pe tye ki ngec onyo ngat pa Filadelfia ma tye ki ngec. Tem ma agiki kitimore kacel ki kwena pa kodi ma agiki, ma kityeko nyutu woko ki yore me timo pa kodi ma agiki. Pe akwano yore me timo pa kodi ma agiki keto cwinya i kabedo ma pe romo ngeyo kwena pa kodi ma agiki. Isaya otyeko nyutu ni kwena gi yore me timo gin tem ma agiki.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Nani atakayemfundisha maarifa? Naye ni nani atakayemfahamisha mafundisho? Ni wale walioachishwa maziwa, na kuondolewa matitini. Kwa maana amri sharti iwe juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; kwa maana kwa midomo ya kigugumizi na kwa lugha nyingine atasema na watu hawa. Ambao aliwaambia, Hii ndiyo raha ambayo kwa hiyo mwaweza kumpumzisha yeye aliyechoka; na huku ndiko kuburudisha; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjika, na kunaswa, na kutwaliwa. Kwa hiyo lisikieni neno la Bwana, enyi watu wenye dharau, mnaowatawala watu hawa walio katika Yerusalemu. Kwa kuwa mmesema, Tumefanya agano na mauti, na kwa kuzimu tuna mapatano; wakati mjeledi ufurikio upitapo, hautatufikia sisi; kwa maana tumefanya uongo kuwa kimbilio letu, na chini ya uongo tumejificha; kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni kwa msingi jiwe, jiwe lililojaribiwa, jiwe la pembeni la thamani, msingi ulio imara; yeye aaminiye hatafanya haraka. Hukumu nami nitaifanya kuwa ndiyo kamba, na haki kuwa ndiyo timazi; na mvua ya mawe itakifagia mbali kimbilio cha uongo, na maji yatafurika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatadumu; wakati mjeledi ufurikio upitapo, ndipo mtakapokanyagwa chini nao. Isaya 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

“Goro ma opuk weng” i poropheti pa Bibul obedo pinyruo ma medo‑medo pa Cik me Ceng Aica, ma cako ki Cik me Ceng Aica ma obino piri i United States. Jo Laodicea ma lunyol kede marac, ma pe tye ki “mor me adier”, ci gicayo medo me ngec, gigeno ni “goro ma opuk weng” “pe bini bino” i wi gi; pien, i kom gin mukene, giyero me yee nyutu ma pe adier pa cal pa Loma i poropheti pa Bibul. Ka gitye katic kamano, gi yubo kit me poropheti ma pe adier, ma otyeko bedo ikom tyen me poropheti pa gi keken. Tyen gi kicobo i yadi, ma nyutu dul madit pa kidi matidi matidi ma kikur. Ento tyen pa jo ngec kicobo i Kidi acel keken.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Kum kica pa Lubanga ma omiyo an, calo latic me yabo ma tye ki ngec, abedo atero faundeshen, ento ngat mukene obedo yabi iye. Ento myero ngat weng orwate kit ma oyabo iye. Pien faundeshen mukene pe ngat mo twero tero mapat ki ma dong kitee; en aye Yesu Kiristo. Ka ento ngat mo oyabo iyi faundeshen man kwede dahabu, feza, kidi ma peya, yom, yec, olwal; tic pa ngat acel acel obi poyo piny; pien nino obi nyutu ne, pien ki mac obi nyutu ne; kacel ki mac obi temo tic pa ngat acel acel me nining kit en obedo. 1 Korint 3:10-13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Kome ma pe atir gipore ki kom ma atir, ma en Kirisito Yesu—Kidi. Kom ma atir onyo ma pe atir dong onen i tem adek pa Danyel, ma me agiki. Onen ki mac—mac pa Lakwena me Cim, ma obino ki peya i templo ne. Eka ginyutu dul acel ma gicimo ki tho, kede dul acel ma gicimo cim me kwo.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Yee, atye acwalo lami na, ci obi cweyo yoo i anyim an; ci Rwot ma un uyenyo, obino i kican i kac mere, en aye lami me agano, ma un umin wang i iye. Yee, obi bino, waco Rwot me dul me lweny. Ento ngat mane bi twero bedo i nino me bineno mere? Ki ngat mane bi twero duny ka onyutu? Pien en calo mac me cweyo, ki calo sabuni me yweyo le. Ci obi bedo calo loyo ki cweyo feza; ci ocweyo nyithindo pa Levi, ci oyweyo gi calo zaabu ki feza, wek gimi bot Rwot sadaka i kom atir. Kadong sadaka pa Yuda ki Jerusalemu obi yeo bot Rwot, calo i nino me con, ki calo i higa me con. Kadong, abino macok bot u pi hukumu; ci abedo shahidi ma oyot ikom ajwaka, ki ikom jo me guc, ki ikom jo me yubu pe atir, ki ikom jo me pinyo latic i mushahara mere, ki ikom jo me pinyo dako ma laco mere otho, ki otino ma ladit mere otho, ki ikom jo me kwanyo dano mukene ki i twero mere, ki pe lu woro an, waco Rwot me dul me lweny. Malaki 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Laco me Kwer o aa cwe i cobo ka yore me tem pa Daniel oromo tem me adek, ci ngat ma ngec ki ngat marac giteme. Yore me tem me yo adek pa Daniel cako i kare me agiki, ka buk pa Daniel gikwanyo cal ki ngec oponge. Ponge me ngec gicweyo terang ki tic pa laco ma kiyero, ma okwoo lur. Laco eni Malaki oyaro ne calo "laco" ma "oyiko yoo" piri bino pa Laco me Kwer, ma opyero ki mac ngat mo keken ma otyeko keto kwer ki Ene, onyo ma oyero keto kwer ki tho. I lok me mukato pa Millerite, Kirisito obino ki lacuc i Hekalu me En i ceng 22 me October 1844, alama me yoo ma nyutu anyim cik me ceng pa acel ma obino macok coki.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Temo ma agiki i temo adek pa Daniel obedo i cik me Sande ma bino piri, ka Lakwena me Kica obino me nyuto ki mach ngat ma otimo kica ki rwom onyo ki tho, ma ki tero i kom gin pa Lebai. Ka Malaki nyutu nyako ma ngec ki nyako ma pe ki ngec pa Matayo, ma gin jo Laodicea ki jo Filadelfia pa Yohana, kacel ki jo ma ngec ki jo marac pa Daniel, dul aryo weng gitem ki mach; ci pieno ginyutu ngat mane obedo Lebai onyo pe.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Jo Lawi obedo alama pa gin ma onongo tye ki yie matir i kare pa kwer aryo pa twilo dyang me dahabu. Kwer me acel obedo pa Aron, ci kwer me aryo obedo pa Jeroboam. I ranyisi aryo weng Jo Lawi onongo nyuto cal pa jo ma tye ki yie matir, ci ranyisi aryo weng kimiyo lami aryo me yie matir pa dul ma Jo Lawi onongo nyuto calgi, i kare ma obino maciegni cik me Sande. Aron otimo twilo dyang me dahabu. Dahabu obedo alama pa Babulon, ci twilo dyang obedo cal pa le me cwer. Eno ci oyubo cer, ci jo ma gi bwongo manok ocoyo ka gitye i liel i tung twilo dyang. Kwergi weng onongo obedo ki pondo ki pido i golo Moise, laco lok ma kiyero.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> En Moses owaco bot Aaron, “Ngo ma lwak man otimo bot in, ni iokelo botgi richo madit man?” Aaron owaco, “Wek pe cwiny pa ladit na opoyo; in ingeyo lwak, ni gi tye ki wii marac. Pien gi owaco bot an, ‘Timwa jogi ma bi wot anyim wa; pien Moses man, ngat ma okelo wa aa ki piny Ijipita, pe wanongeyo ngo obedo kwede.’ An bene owaco botgi, ‘Ngat mo keken ma tye ki dhahabu, wek owut woko.’ Ci gi omi an; ci an ocweyo i mac, kono owuoko nyig dyang man. Ka Moses oneno ni lwak giyaro; (pien Aaron oyaro gi, me kobogi i ngec me lamar i wang luyworo gi:) Ci Moses obedo i bur me kac, owaco ni, “En ngat ma obedo bot Rwot? obed bi i bot an.” Ci wuowi pa Levi weng gikube i bot iye. En owaco botgi, “Man aye ma Rwot Lubanga pa Isirael owaco: Ket ngat acel acel ligangla pa iye i or pa iye, ci uwot idwogo ki woko ki i bur bot bur i kac weng, ci umonye ngat acel acel owadgi, ki ngat acel acel lacweti, ki ngat acel acel jadak maciegni.” Ci nyithindo pa Levi gutimo macalo ki lok pa Moses; ci obale i lwak i nino en romo ngat alufu adek. Exodus 32:21-28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Jogi ma ogwede obedo jo Laodikea ma ginyutu ‘kica me bilo-gi’, ma obedo rek me bal ma abicel, rek me mite me ngene atir gin adek ma oromo Roma me kare ma kombedi: lacer madit, lamini, ki lanabi mape atir. Rek eni gamo tek ki poko lok pa dano kene pa Uriah Smith ma ogoyo gin ada ma rwate ki bal ma abicel ki Armageddon.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Gi ma ginyutu kitgi me Laodikea gityeko kwanyo woko twero pa lakwena ma kiyero, kede ginyutu pido wii man maromo calo pa jo ma yero me cwalo lamal me Satan pa "the daily" calo lamal pa tic pa Kristo i kabedo maleng. Giyaro ni lagwokgi oa bot Lubanga me lamal, ento Lubanga ma giyero me woro obedo lamal pa Lubanga pa Misri, kede Misri en lamal pa dragoni. Macalo i Adventism me Laodikea, gikwanyo woko lok atir ni "the daily" en lamal pa Roma me jo-kwaro, dragoni, kede giparo ni lamal me Satan obedo lamal pa Kristo.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Wod dano, med wiyi i kom Farao, Rwot pa Ijipt, ka inyutu lok ikom en, ki ikom Ijipt weng: Waco, ka iwaco ni, ‘Man aye ma Rwot Lubanga owaco; Nen, an atye ikom in, Farao, Rwot pa Ijipt, cok madit ma ocung i tung pi pa en, ma owaco ni, “Pi pa an en me an keken, ka an ocweyo ne pi an keken.”’ Ezekiel 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Jogi ma rwate ki Aaron oyie i lok me bwak ni cal pa nino, ma ki nyutu kwede nyima me dyang me goolo, obedo Lubanga ma owalo-gi woko ki buk pa Misiri. Laodicean Adventism bende oyie i lok me bwak ni cal pa Roma me pagani (nino), ma ki nyutu kwede “the daily,” obedo cal pa Kristo, ma tic pa En obedo me wolo jo woko ki buk pa richo i tic pa latiri pa En i ka maleng ma i polo. Gin bende gikwanyo woko lami ma ki yero, calo kit ma Laodicean Adventism otimo i lut me nyutu pa “the daily.”

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

I kare me acel (ki 1844 dok 1888) me Laodicean Adventism, gi onongo okwanyo woko tic pa Miller me nyutu ‘the seven times’. I kare me aryo (ki 1888 dok 1919) gi onongo ocako yore me kwanyo woko lok atir me ‘the daily’. I kare me adek (ki 1919 dok 1957) gi odok cen bot ngec pa Protestantism ma obalo woko, ma tito ni ‘the robbers of thy people’ en Antiochus Epiphanes. I ceng 11 me September, 2001, gi okwanyo woko kit tic pa Islam i porofeci pa Baibul ka ‘the third woe’ obino i ceng meno. Lok atir angwen ma eni ni, Miller onongo ogwoko gi, kede gitito i tabul aryo pa Habakkuk; kede acel acel gin lok atir me rwatte ma kigoyo bot tic pa Miller, ma Sister White waco ni ‘the chosen one’.

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Kwed pa Jeroboam ocako i cako me piny pa rwot me tung maloyo, ma obedo ki dul apar ma giyero Jeroboam me rwot mukwongo gi. Jeroboam otimo nyigi dyang aryo me zahabu, oketo acel i Bethel (ma nyutu ‘ot pa Lubanga’), ki mukene i Dan (ma nyutu ‘bura’). Bethel ki Dan ginyutu kube me kanisa (Bethel) ki twero pa piny (Dan). Calo kwed pa Aaron, nyigi dyang magi gicwako ki zahabu, ma nyutu Babilon, ci gin aryo magi obedo cal pa le. Calo Aaron, Jeroboam ocero caer me higni-higni, ci onyutu nyigi dyang magi calo jogi ma ogolo jo Lubanga ki i Misri.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Jeroboam oparo i cwinye ni, “Kombedi twero pa rwot bido dwogo bot ot pa David. Ka jo man ocako ceto malo me ket lacer i ot pa Rwot i Jerusalem, ci cwinye jo man gibidwogo bot rwotgi, en aye Rehoboam, rwot pa Yuda; gibalo kwo na, ci gidwogo bot Rehoboam rwot pa Yuda.” Ci rwot okawo tam, ci otimo nyare me diel aryo me zahabu, ci omwaco botgi ni, “Pek tutwal pi un ceto malo i Jerusalem; nen nywogi, I Isirael, ma gikwanyo un woko ki i piny pa Misri.” Ci oketo acel i Bethel, ci acel mapat oketo i Dan. Gin man obedo lapo wic; pien jo ooro me lamo i anyim acel, pud i Dan. Ci otimo ot pa kome me malo, ci otimo lagi ki jo macok i piny, ma pe gin nyithindo pa Levi. Jeroboam oyero ligala i dwe me abic adek, i nino me apar abic i dwe, calo ligala ma i Yuda, ci oketo lacer i itara. En aye otimo kamano i Bethel, ka oketo lacer bot nyare me diel ma otimo; ci oketo i Bethel lagi pa kome me malo ma otimo. Ci oketo lacer i itara ma otimo i Bethel i nino me apar abic i dwe me abic adek, i dwe ma oparo i cwinye keken; ci oyero ligala pi nyithindo pa Isirael; ci oketo lacer i itara, ci oyango ubani.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Jeroboam "opango i cwiny pa kene," ma nyutu tic pa Uriah Smith i kelo "poko lok pa kene keken" me yengo kit me porofetik pa kene. Jeroboam oywako kit pa Aaron, ci kono otyeko miyo lubang pa Ijipt calo Lubanga matir. Lubang ma Aaron ki Jeroboam gityeko yubo, odong gicwako cal ma otime marac, ma nyutu kit pa Roma ma pire aryo—twero me lobo ki twero me kanisa. Aaron ki Jeroboam gin aryo gityeko nyutu cal pa twero me nyoka madwong, kwede cal pa lagony. Eyo, wac me wic woko ma maler magi aryo ginyutu tem madwong pa jo pa Lubanga, ma pi iye lwak megi ma pe giko bityeko yero. Tem en, ki poyo me cwiny ma Lubanga omiyo, en aye tem me yubo cal pa lagony.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Gamo me acaki ikom cal pa Loma me bedo lacamgi pa jegi, ma obino i kacoc pa lumala me 1843, ogamo ni Antiochus Epiphanes obedo lacam, kun adwogi tye ni lacamgi en Loma. Gamo me acaki onongo nyutu calo gamo me agiki ikom lacamgi pa jegi bedo Loma, ka kombedi gi tye ka gamo ni Amerika me Can gin lacamgi, pe Loma. Ento, Antiochus obedo cal pa Amerika me Can i nyig lok apar dok apar abicel i Daniel apar acel, omio bwola me acaki ki bwola me agiki ikom ngo ma ki nyutu calo gin keken.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Otum ki ryemo ikom ngo ma Antiochus onongo nyutu i cawa me agiki, kelo ryemo ikom cal pa le marac, macalo kaka kwer pa Aaron ki Jeroboam omiyo ryemo bene. Ryemo ikom cal pa le marac tye katime i kare pire keken ka tem madit pi Dano pa Lubanga obedo cweyo cal pa le marac.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. Manuscript Releases, volume 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Kare Sister White ogamo lok pa Miller ikom "the daily" ma nyuto Roma me lajwok, onongo owaco ni chak ki 1844, "lok mapat pat" kityeko ogamo, ma okelo "otum ki worwor." Lok ma pe atir ikom "the daily," ma obedo cal me Roma me lajwok, macalo "lunyoli pa jo pa in," okelo worwor ki otum ikom apok i kind Roma ki cal pa Roma.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Gamo me acel ki me agiki ikom nyutu pa Roma otime i tung jo Yer ma con, ma gityeyo gi woko, ki jo ma i kare man gicako bedo jo Yer Manyen pa Lubanga. I gamo man otye kwede pe rwate me bedo labedo iye cike me leb ma kiketo pire tek; pien lok "also" i ves apar angwen gi Protestanti gigwero woko, ci gicoyo ni jo me kwalo myero obed teko acel keken ma ki nyutu iye i ves ma con.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

En obedo yweyo coc pa Bibilia, kacce gitingo Antiochus obed “the robbers”. En obedo ter-lok pa dano keken, pien pwony marac mo keken ma ocelo ki atir, obedo ter-lok pa dano keken. Lweny me lok eno keken odoko atir me kican, pien kicoyo iye i cal me Pioneer 1843. Yee pa cal eni ma kityeko timo ki yaro pa Lamo omoko adier ki ocano “the robbers” calo alama pa Ruma, kede omedo pire tek pa atir; pien kwanyo pwony man woko obedo kwanyo kacel gin me kican ki twero pa Lamo me Poropheti.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Ngec atir pi gi ma okwalo jami pa jo mamegi ma nyutu Rome, omedo ki kit me porofetik ma malaika ogamo bot William Miller, pien obedo rwate ki kit me porofetik ma en obino opwonyo ki onyuut, en aye ni: Rome me pagan ki Rome me papal obedo kom pa tic weng me porofetik pa en.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Poko ne keken pa Uriah Smith, ma onongo onyutu rwot me bor i Daniel 11:36 calo France, ci lacen i Daniel 11:40 calo Turkey, obedo ki nyutu pe atir aryo pa rwot me bor. Ogoyo woko foundations i 1863 pa Smith omiyo obedo calo labong, ma pe omii neno cik ma pire tek me poropheti, eni ni: i cawa ma marom ki cawa pa Kristo, poropheti onongo nyuto gin me cwinya pa kombedi, ma gitweyo kitgi ki gin atir me con. Paulo opuro maber eni, ka onongo onyutu ni gin ma ocako en atir, ci lacen en me cwinya.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Ento pe en ma tye me Roho obedo mukwongo, ento en ma tye me kom piny; ci coki dong en ma tye me Roho. 1 Korint 15:46

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith obedo acel i jo kica ma gicoyo Protestantism ma odwoko woko me bedo jo Lubanga, ento otongo anyim goba gi kun ogamo “kare abicel” kacweyo cal pa 1863 pa keni. Kun otiyo kwede poro pa keni kene, omiyo ngec marac pi Armageddon i Buk me Revelation, dyel 16, ma en obedo temo mukene pi ngec matye kakare me Rome.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

I kare me gonyo me acel ikom jogwenyo, Smith onongo oketo calo jo ma gityeko bedo iye i keto atir ma acel pa lok me cal pa nyiri apar. Ata, ki tam pa pire keken ikom Rwot me North, en onongo oketo calo jo me kica ma gityeko gikwanyo gi woko i kare 1856 dok 1863, kun gi nwo obedo Kanisa Seventh-day Adventist me Laodicea. Calo kit ma otime ki jo Protestanti i gonyo me jogwenyo, Smith onongo okwanyo piny teko pa kit me coc pa kabedo me coc ma en owirowiro kwede ki yik pa pire keken; pinga, i kit me coc, ki i verse 31 dok i 45, Rwot me North pol kare obedo keken teko pa Papa.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Ki kom pinyruok me "the daily", Willie White ki A. G. Daniells oketo lok me bwola i riko me Advent me mede tam pa Protestant ma macon ni "the daily" nyutu tic pa Kristo i Ka Maleng. Riko ma mapire tek man kinyutu i Tebul pa Habakkuk, ento en ber madwong me coyo lwak mape atir ma rwate ki yubo ki keto pire pa tam marac, pien ngeyo matiyo atir onongo ogamo ne ki Miller i Tesalonika me Aryo, kun lok ma tye obedo conyo i joma mito atir ki joma geno bwola.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

Kwac me lok ikom ‘The daily’ medo i ngec me rek ikom rek ni kwac me agiki pa Rome timore i kare me golo piny Tipu Maleng. Ka Tipu Maleng tye ka aa ki i wang malo, twero ma ki i piny tye ka cako woto malo, ki cako bedo iye joma gikwanyo ne calo twero pa Lubanga, niningi en bwola ma twal.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> Twero aryo madit ma tye i lweny tye ka tico; acel ki piny, acel ki i polo. Dano weng tye i piny ki poyo me mung pa acel onyo acel, ki tice mamegi binen nyutu kit me lopo cwiny ma iye gi oa. Jo ma tye i rwom ki Kristo bi tici kare weng i rek pa Kristo. Jo ma tye i rwom ki Satan bi tici i piny ki lopo cwiny pa lacengi, ma gikwero twero ki tice pa Lamo Maleng. Dwaro pa dano kityeko weko otime nono, ki pi tice nyutu lamo mene ma tye ka yubu i cwiny. 'Ki pumgi ibinen ngeyo gi.' The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

I kom lweny me "the daily", lok me porofeti tye ka nyutu ni cal me "dragon" gineno calo cal pa Kristo. Jo ma gicweyo ada woko, gicweyo bene tic pa Miller ma ongweyo ada man; ka gitimo kamano, gicweyo Roho Maleng, kede gitye ka timo kwer ma pe ki weyo.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Wabiyabo kobo ikom Roma ma otime bang manok me 11 me September, 2001, i coc ma bino anyim.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> Wa tye ka bedo i kare ma kwo obedo ber tutwal ki ma cwiny mito tutwal. Agiki pa gin weng obino macok-cok. Gin ma loyo cwinya obino mede yaro i wang wa; pien latic ma pe nen tye ka timo tic, kanyutu tic ma tek tutwal. Twero pa bwot ki piny tye ka tuki i latic me dano, ki jo marac tye ka timo-kede ki malaika marac pi lwenyo ki kom cik pa Lubanga ki yie pa Yesu; i cawa acel, twero ma aa ki malo tye ka tuki i bot jo ma bi weko cwinya gi bot tic me Lubanga, ki jo pa Lubanga tye ka timo-kede ki jo pa polo ma ngeyo. Pe tye gin mukene labongo yie ma adada aye bineno i yubu ma obino i bot cwinya pa dano keken i kare me agiki man pi temo ki ayubo ne. Lubanga myero obed ot me ogony pa wa; pe watwero geno i kit mere, i yaro, i seremoni, onyo i kabedo, onwongo waparo ni pien wa tye ki nying me bedo, dong wa bitwero chung i nino me tem. Gin weng ma romo yuyo, gibiyuyo; ki gin ma pe romo yuyo ki bwala ki minyom cwiny pa kare me agiki man, gibed keken. Rwak cwinya i Kidi ma kare peke; pien i Kristo keken aye bed gony. Yesu ocoko kare ma wa tye kwede calo kare me peko. Owaco ni, “Macalo nino pa Noa ne tye, kamano bene bineno pa Wod Dano bitye. Pien, i nino ma pud pe oporo obino, gitye ka camo ki nywomo, gitye ka nywako ki miyo nyako i nywako, nyo nino ma Noa odonyo i bote, ki pe gineno nyo ma oporo obino, okawo gi woko weng; kamano bene bineno pa Wod Dano bitye.” “Kamakene bende, macalo ne tye i nino pa Lot; gicamo, ginywomo, gicayo, gigo, gipando, gicweyo ot; ento nino acel keken ma Lot owuoko ki Sodom, mac ki sufa obuto ki polo, gi obalo gi weng. Pire kamano aye obedo i nino ma Wod Dano bi yaro pire iye.” “Ica Wod Dano bino i duong’ ne, ki malaika maleng weng ka bene kwede, dong obedo i kom pa duong’ ne; i wang ne gibigonjo pinye weng; obinyoko gi acel ki acel, macalo lurem nyoko diel ki buor; obiketo diel i tung acuc pa iye, ento buor i tung amam. Dong Rwot bino waco botgi ma i tung acuc ni, ‘Bii, un jo ma kiwero bot Wu An, woryo lobo ma kikobo pi un ki cako me piny.’” Kit wa me yub i kwo man aye bi tero kabedo wa ma pe kato kare i kany; kelo obedo bot wa me yero ka wa bi bedo ki jo ma orwoko lobo pa Lubanga, onyo ki jo ma obino woko i bwot ma i woko. Lubanga ocweyo rwom weng pi warwako; ento wacwalo lwete i gin ma kicako kede tol madit ma pe romo pimo. “Pien Lubanga ohero piny tutwal, ki omiyo Wod ne ma keken, wek ngat mo keken ma geno iye pe obur, ento obed ki kwo ma pe kato kare.” Youth Instructor, Dwe me Agosto 3, 1893.

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