When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
Ka Rwot omiyo jogi pa Iye me cawa agiki dwogo i "yoo macon" pa Jeremia i nino 11 me September 2001, dong onongo onyutu cik me keto poropheti i kit adek.
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. Jeremiah 6:16, 17.
Ma Ladit owaco ni: Un bed i yoo, ki inen, ki penjo pi yoo macon—ange tye yoo maber—ki wot iye, ki ubino nongo kuc pi cwinya wunu. Ento gin owaco ni, “Pe wabino wot iye.” Bene an aketo luyote i tung wunu, waco ni, “Winji dwon apila.” Ento gin owaco ni, “Pe wabino winji.” Yeremia 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
Ka Rwot odwogo jo pa En bot yo macon, gin binongo kuc (pi me agiki), ki jo gwoko ot dong gimiyo gi lok me tarumpet. Jo nabi weng nyutu maber tutwal ogiko pa cawa me agiki, ci lok me tarumpet pa cawa me agiki obedo tarumpet me agiki, ma obedo tarumpet me abiro, ma obedo peko me adek.
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
Ka jo pa En me kare me agiki ocako wot iye yoo macon, gineno ni kite pa kec me acel oyaro ladit ma pire tek ma me cal me mukato (Mohammed), kede ni kec me aryo bende otimo kamano (Osman). Gineno bende ni opuk me acel, me aryo, me adek, kede me angwen tye ki ladit ma me cal ma pire tek me yaro opuk acel acel, kede ci coki gineno ni Osama bin Laden obedo ladit ma me cal pa kec me adek.
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
Mohammed onongo orwate ki piny Arabu, ki Osman onongo obedo cal me ranyisi pa Lwak Ottoman i Turkey, ki Osama bin Laden onongo ranyisi bworo pa Islam i lobo weng, kadi en, macalo Mohammed, onongo obedo Arabu.
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
Bende gityeko nongo ni peko ma acel ogoyo peko bot lwak pa Ruma, kede ni peko ma aryo okutho lwak pa Ruma. September 11, 2001, gityeko nongo ni obedo cawa ma Islam pa peko ma adek ogoyo peko bot lwak pa Ruma (Amerika me tung acel), ento ni i cik me Sunday, en bikutho lwak pa Ruma, ka Amerika me tung acel obino i agiki calo lobo me rwot ma abicel i poropheti pa Bibul, kede oweko twero me lobo pa gangne bot rwom ma pud adek pa nyoka madit, jam madit, ki lan poropheti ma pe atir.
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
Gityeko ngeyo ni Amerika obedo lany me piny ma tye ki tung aryo me teko. Kit madit me porofetik pa lany me piny en ni olwoko kit ki otino me dyang odoko nyoka madit. I kom porofeti, tung nyuto teko, kede teko pa lany me piny obedo Ripablikanizim kede Purotestantizim, ma kinyute calo tung aryo pa lany me piny. Ento kombedi i kare me agiki, tek aryo pa lany me piny ocol odoko teko me lweny kede teko me ekonomi. I dwe 11 me September, 2001, Islam me peko madit me adek ogoyo piny—alama pa lany me piny—kede Pentagon—alama pa teko me lweny pa en—kede Twin Towers i New York City—alama pa teko me ekonomi pa en.
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
Ka bene onongo gineno ni rek me cako pa lak ma acel, kede rek me agiki pa lak ma aryo, gin aryo duto nyutu cal me keto tambi pa jo 144,000, onongo gineno ni ka lak ma adek obino, ka ot madit pa New York gicwiro piny, tic me keto tambi pa jo 144,000 ocako.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
“Poto ma tye i lobo” en kit pa Islam, pien kitne kityeko nyuto ne calo Apollyon ki Abaddon i Revelation kapo abongwen, lok apar acel.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).
Gin tye ki rwot ma obedo i tunggi, ma en malaika me twolo ma pe tye but; ma nyinge i leb Ibrani obedo Abaddon, ento i leb Giriki nyinge obedo Apollyon. Revelation 9:11 (NINE ELEVEN).
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
Lareme me nying onyo kit pa rwot ma loyo Islam, i leb Ebrani kacel ki i leb Giriki, macalo kit ma nying aryo magi nyutu ne, obedo ‘tho’ ki ‘ngolo,’ ma nobino i ceng apar acel me dwe September, higa 2001, ka ot madit mapol me New York kityubo piny. I kare meno, Buk Revelation chapta apar aboro, coc acel okato i adek, ocake cako cweyo piny.
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
Ki nongo ngeyo ni nyutu mape acel pa “dano ma pe ki yweyo” me Islam i buk me Genesis otiyo ki nyig lok me Hebru pa “punda me Arabi ma pe ki yweyo,” ma i rek ki loko ne calo “dano ma pe ki yweyo.” Cal pa Islam obedo lup pa farasi, kede i dyel abicel me buk me Revelation, bene ki nyuto ne calo farasi me lweny. I cal maleng pa Habakkuk, ma jo pa Lubanga kigiwaco ni “pe onego ki loko,” Islam bene ki nyuto ne calo farasi me lweny.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
Lok ma kwongo ikom nyworo pa Ishmael ne rwate ki “gengo”, ma ne obedo simbol madito ma rwate ki Islam.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
Kombedi, Sarai, dako pa Abram, pe onywolo bot en nyithin; ento otye ki dako me ot, dako me Ijipt, nyinge Hagar. Ci Sarai owaco bot Abram ni, “Nen kombedi, Rwot ojuko an ki anywolo; akwayo in, idony iye dako me ot na; pwod romo ni ayudo nyithin ki iye.” Ci Abram owinyo dwon pa Sarai.
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
I waco pa acaki keken me Islam, ma kilaro ki nywalo pa Ishmael, kityeko yero tek ‘yweyo piny’. Lok me yweyo piny obedo rwom pa dini pa Islam. Nyig lok ‘Islam’ obino ki i nyig lok ariyo pa Leb Arabi: ‘salaam’, matito ‘kuc’, ki ‘aslama’, matito ‘yweyo piny’ onyo ‘weko pire piny’. Islam yubo ni jo geno myero giyweyo dwaro gi piny bot dwaro pa Allah (Lubanga) i kit weng me kwo. Ka Sara ne oneno ni yero ma otimo obedo marac, pien ne omiyo Abraham cwiny me okwako Hagar ki me nywalo Ishmael, Abraham ne omiye twero me laya Hagar matek, omiyo Hagar olalo ki gang Abraham. Kany ne oywako lok ki bot lami pa Lubanga.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.
Ento Abram owaco bot Sarai ni, Nen, dako latic mamegi obedo i lwet mamegi; tim kede en macalo ma imito. Ka Sarai otimo tek kede en, to oya ki wang ne. Malaika pa Rwot onongo en i but kumu me pi i cawa, i but kumu ma i yo odonyo Shur. En owaco ni, Hagar, dako latic pa Sarai, i aa obino ki? I cito kaya? En owaco ni, Atye ka yia ki wang pa ladit mamega Sarai. Malaika pa Rwot owaco bot en ni, Dok cen bot ladit mamegi, ikwek piny ikum lwete. Malaika pa Rwot dok owaco bot en ni, A bi yaro nyithini mapol atata, ma pe gibicano pi mapolgi. Malaika pa Rwot dok owaco ni, Nen, in itye ki nyathi i lubu, ibinywako lacoo, ki ibinwongo nyinge Ishmael; pien Rwot owinyo keca mamegi. En bimedo dano me cawa; lwetne bi lwenyo ki dano weng, ki lwet pa dano weng bi lwenyo ki en; dok obi bedo i wang pa owete mamege weng. Genesis 16:6-12.
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
Mako wiye pa Islam, “weyo wiye piny” ma nyutu kit pa dini me Islam, ki tic pa Islam, gin weng tye i kare me acel ma gikwanyo nying Ishmael, ki ginyutu DNA pa lanen pa Islam ma ginyutu kwede agoro adek me Revelation. Ka Rwot okelo jo mere i yore macon pa Jeremiah, gi bene oneno ni “yamo angwen” ma malaika angwen me Revelation chapita abiro gitye ka mako gi, gin keken yamo angwen pa Islam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
Malaika tye ka mako cing angwen, ma kigonyo gi calo ebalaasi ma tye i tur, ma tye ka yar me golo pire ocuke kacel ki wot ki teko i wang piny weng, kelo balo ki tho i yot mamego. Manuscript Releases, Volumu 20, Pot buk 217.
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
‘Faras ma cwiny rac’ pa Islam, ma bene ‘yamo angwen’ ma ‘kigengo’ ka tic me keto cal pa 144,000 otyeko timo, gikelo ‘tho ki balo’ (Abaddon ki Apollyon) i ‘yoo’ gi. Macalo gengo ma kiketo i wi Hagar, ma oketo kit me Nabii man i cal pa Islam, yamo angwen ki faras ma cwiny rac gitye gigenge; kacel gi kamano, kinongo ni cako pa apoya me acel nyuto gengo ma i wi Islam, macalo kit ma cik ma Abubakar ngomiyo i kare me mukato nyuto.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Kigicweyo cik botgi ni pe gibal yub me piny, onyo gin mo ma tye olwici, onyo yath; ento keken dano ma pe tye ki kite pa Lubanga i wii-gi. Revelation 9:4.
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
Rek i rek, cako pa goro me aryo, ma i yor ma gang adek pa goro adek kiketo i tung pa cako pa goro me acel, nyutu weyo woko pa malaika angwen, ma i lok ne rwakore calo weyo woko pa jihad madit me aryo pa Islam.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
Waco bot malaika ma abicel ma obedo ki trumpeti, yweyo malaika angwen ma kigengo i yoo me pi madit Euphrates. Revelation 9:14.
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
Ci gityeko ngeyo ni i cako pa peko me adek, Islam obino kiweyo woko kacel ki kobo, ma en aye lugony pa Sister White keken.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
I cawa meno, ka tic me konyo pa Rwot pi gwoko kwo tye ka tyeko, peko bi bino i piny, ki jo pa piny bi mung cwiny; ento gibigwoko i lep, wek pe gi gengo tic pa malaika ma adek. I cawa meno, ‘yie me agiki,’ onyo nyiko ma aa ki bot Rwot, bi bino, me miyo rwom i dwon madongo pa malaika ma adek, kede me yubu joma maleng me cung i cawa ka peko abiro me agiki bi golo piny. Early Writings, 85.
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
Ka kityeko nyutu rekod me gin ma otime con i Islam, kineno ni lweny ki giteko pa Islam me Arabu i peko me acel, i kite me Islam, gi loko ne calo “jihad madit me acel”; kede ni lweny pa Dola pa Ottoman, ma ocako ka malaika angwen giyweyo woko, i kite me Islam, gi loko ne calo “jihad madit me aryo”. Maka ki keto me adek, Islam gigeno ni “jihad madit me adek, ma en me agiki”, ocako i 11 me dwe me September, 2001. Macalo William Miller kun ocoyo ni, “Gin ma otime con kede lok me poro, tye ka rwate.”
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
Tic me “rek i wi rek” me weyo kacel ki cogo—ma kiyero ki keto i wi i gin rek ma cako me porofet pa ayeo acel ki pa ayeo aryo—oketo adwogi maber tutwal ki Lal me Porofesi; kun pe cokcok ki bang kobo ma Islam otimo i ceng 11 me September, 2001, President George W. Bush oketo cogo ma lobo weng i wi Islam kun ocako “lweny ne ikom terror”. Weyo kacel ki cogo pa “faras ma keca” pa Islam oketo adwogi ki Bibil, ki Lal me Porofesi, kede ki mukato me kare.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
Jogi ma "giluwo Lamb" dwogo i yore macon me Millerite, ginongo "kome", ma obedo "kot me agiki", ma Sister White miyo ngec ni cako ka gwenge me lobo tye gi peko i cwiny, ento kijuko gi, macalo kit ma onongo gitye kamano i September 11, 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
I cawa meno, ka tic me konyo pa Rwot pi gwoko kwo tye ka tyeko, peko bi bino i piny, ki jo pa piny bi mung cwiny; ento gibigwoko i lep, wek pe gi gengo tic pa malaika ma adek. I cawa meno, ‘yie me agiki,’ onyo nyiko ma aa ki bot Rwot, bi bino, me miyo rwom i dwon madongo pa malaika ma adek, kede me yubu joma maleng me cung i cawa ka peko abiro me agiki bi golo piny. Early Writings, 85.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
Jogi ma “gilubo the Lamb” dwogo i yo macon me Millerite, giningo “ywe,” ma obedo latter rain, ma Sister White nyutu ni ocake ka malaika madwong me Revelation apar aboro oboro piny i September 11, 2001.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
Malaika madwong’ obur piny i cawa ma ot pa New York ogoyore piny, ci keto cal pa 144,000 ocake, ki kudhi me agiki ocake. Jo ma kityeko kelo-gi dwogo i yo macon pa Jeremia, ki nongo “rest,” ma obedo kudhi me agiki, ci gi nganeno ni “rest and refreshing” pa Aisaia bene obedo kudhi me agiki; ento bene en ne obedo nyutu pa tem ma i 11 September, 2001 oyube jo pa Lubanga, kun maber i kom “scornful men” ma “ruled Jerusalem”. Gi nono ngeyo ni tem en obedo aryo; pien en nyutu lok pa Islam pa “third woe”, ki bene nyutu kit me Bibul ma oketo lok pa kudhi me agiki.
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. Isaiah 28:12–14.
En owaco botgi ni, Man aye ywe ma kun un iromo miyo ywe bot jo ma otyeko lito; ki man aye poyo cwiny: ento pe gi winyo. Ento lok pa Rwot obedo botgi, cik i kom cik, cik i kom cik; rek i kom rek, rek i kom rek; kany matino, kunge matino; pi gicet, gi opoto i cen, gi obobo, gi okayo, gi omako. Omiyo winyo lok pa Rwot, un jo ma gikwero, ma itelo dano man obedo i Jerusalem. Isaiah 28:12-14.
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
Wotho i yoo macon oweyo jo pa Lubanga me kare me agiki me neno ni nyig lok pa wanawali apar, ma “nyutu kit me bedo pa jo Adventist,” myero odok doki “ki rek tutwal,” i kare me keto lami pa 144,000. Lagony pa gin mukato ma ka nyig lok en ocadikore me acaki onyutu ni Habakkuk poth aryo rwate kacel ki kendo obedo cing pa nyig lok. Erwate keken “wang lok” pa Habakkuk poth aryo nyuto tem pa ywe ki cwer me cwinya ma jo me yaro gikano me winyo. Ka lupil me Bibul ma ber i cwiny gimedo ka gicenyo yoo macon, gineno ni pe keken nyig lok pa wanawali apar ki Habakkuk poth aryo obedo porofesi acel keken, ento Ezekiel poth apar aryo bene obedo porofesi acel keken.
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.
But acel me poropheti pa Ezekiel bene obedo koc me twero ki cony bot jo ma gigeno: ‘Lok pa Rwot obino bot an, owaco ni, Wod dano, gin ango buk me lok ma itye kwede i lobo Israel, ma gi waco ni, “Nino gitalo, ki vijon weng pe omino?” Eyo, in i waci gi ni, “Eyo, ci Rwot Lubanga owaco ni. . . . Nino tye i tung kulu, ki tim me vijon weng. . . . Abi waco, ki lok ma abi waco obi tim; pe bitalo doki.”’ ‘Jogi me ot Israel gi waco ni, “Vijon ma oneno obedo pi nino mapol ma obino, ci oporopheta pi cawa ma bor.” Eyo, i waci gi ni, “Eyo, ci Rwot Lubanga owaco ni; lok pa an pe bin talo doki mo keken, ento lok ma awaco bin timo ne.”’ Ezekiel 12:21-25, 27, 28. The Great Controversy, 393.
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
Kare me keto cal pa 144,000, ma tic me Advent me 1840 dok i 1844 onyuto ne, nyuto kare i nino agiki, ka “gik me vision weng” “bi ripore.” Lok me gin ma otime porofetik pa woe me acel, ka kiketo i wi lok me gin ma otime porofetik pa woe me aryo, nyuto lok me gin ma otime porofetik pa woe me adek, ma obedo lok me gin ma otime porofetik pa keto cal pa 144,000. En bene lok me gin ma otime i 1840 dok i 1844. En bene lok me ka tice pa Lato Lok ma yaro yo pi Lato Lok pa Covenant, otyeko. En lok me ka tung aryo pa lecel me piny tye ka loke kit ki woko ki namba 6 dok i “8” ma “obedo pa 7”. En lok me ka laporofet aryo kibalogi i yo, i chapta apar acel me Revelation.
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
Ento gin ma ber tutwal keken en ni, pien lok pa Lubanga pe obur piny, icombo ki cik ma waco ni lanabi weng gicako waco tutwal ikom nino me agiki maloyo kare mo keken, i September 11, 2001 “nino me lanabi tye i cing,” ma iye “lok ma” Lubanga owaco “bi time,” ki “dong pe bi diyo.”
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
Gonyo ma otime i 1863 olimo Adventism pa Laodicea me wuo i thim paka gi tho weng. Rwot odok i lok me con meno i September 11, 2001 macalo ma en otimo ki Isirael me con i Kadesh.
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
Wot me mukwongo i Kadesh ocweyo yubu pa jo apar ma okwanyo piny, ki okelo cawa me wot pire keken i agaa. I agiki pa hiny abicel aryo, gin odwogo i Kadesh, ci kanyoni Moses ogoyo Kidi i kare aryo, ki kigengo ne donyo i Piny ma Kigamo, ento gin odonyo ki Joshua. Nino 11 me Dwe me September 2001 nyutu kio ma ogik, ci Lubanga pe dong obi goyo anyim Lok pa En.
We will address this fact in the next article.
I kacoc ma bino, wa bi waco ikom adwogi man.
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
Lok me kit bedo pa Isirael i tim, kiketo i coc pi ber pa Isirael pa Lubanga, okato i agiki pa kare. Tic me Lubanga kwede gi ma gicogo i tim, i wot-gi ki dwogo weng, i kare ma gikenyo lapur, pala, ki lanyut, ki i nyutu ma tek pa teko pa En pi cweyo-gi woko, obedo lok me pwony pa Lubanga, ma opore ki cajo ki pwony pi jogi i kare weng. Jami ma runtut ma Ebiru giyudo, obedo ot me pwony me yube pi ot ma kiwaco-gi i Kanaan. Lubanga mito ni, i kare mag agiki man, jogi obed ki cwiny ma piny ki mwonya ma romo pwonye, gubed gi dwogo neno tem me mac ma Isirael me con otyeko kato kwede, pi ki pwongo-gi i yube-gi pi Kanaan me polo.
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
Kidi ma, kun kityeko goyo ne ki cik pa Lubanga, omiyo pi ma tye kwo owuok iye, en obedo alama pa Kristo, ma kityeko goyo kede ketho, me ki rew pa en weny me gwoko kwo pa dano ma tye ka guro obed ocwere. Macalo kidi kityeko goyo odonyo acel, myero Kristo miyo odonyo ‘acel keken, me rwako bal pa jo mapol.’ Ento ka Mose pe ki gwoko wic goyo kidi i Kadesh, alama ma maler pa Kristo oketho. Ngat ma gwoko kwo wa pe kityero me miyo en i misango dok aryo. Macalo misango madit kityeko miyo odonyo acel keken, obedo keken ni jo ma tye ka yenyo ogwedi pa kica pa en kwayo i nying Yesu, me cwalo mite pa cwinya i kwayo me dwogo bal. Kwayo man obikelo i anyim Rwot pa jogi ducu lacwe pa Yesu, ci kombedi rew ma miyo kwo dok owuok anyen, macalo pi ma tye kwo ma owuok iyi kidi pi Isirayel ma tye ka apwo.
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
Keken ki yie matiyo i Lubaŋa, kede bedo piny i gwoko cikke ne, aye dano twero geno ni ononge i kica pa Lubaŋa. I kare me tim ma lamal madit ma otime i Kadesh, Moses, kun ocwere ki goyo bolo kacel kacel kede kobo pa dano, ogoyo neno Lami pa ne ma tye ki Teko Weng woko; pe owinyo cik ma nyuto ni, ‘Wuo i lawi, obinwero pii ne;’ kede, kun teko pa Lubaŋa pe obedo ki iye, oketo bal i rekod pa ne ki nyutu me cwiny marac ki peko pa dano. Ngat ma myero, kede romo, mede maleng, matir ki pe me mito pire kene nyaka i agiki me tic ne, con ogenye woko. Dwong pa Lubaŋa ogolo woko i wang dul pa Israel, ka onongo myero kimiyo dwong, ki nying ne kimiyo dwong.
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
Gono ma kicwalo te kacel ikom Moses obedo ma pire tek me cwer cwiny ki me kwalo kit piny,—ni en ki Israel ma golo cik myero gubur mapwod pe gikato Jordan. Ento myero dano owaco ni Rwot otimo pire tek ki latic ne pi peko acel man? Lubanga oketo Moses i malo loyo, macalo pe oketo dano mo keken i malo, ma tye kwo ka cing. Ocung iye i kom lok pa en mapol-pol. Owinyo lamo ne, kacel owaco kwede wang-ki-wang, macalo kit dano me waco ki rwate ne. Kakare, i gin maromo kwede leng ki ngec ma Moses onongo tye kwede, aye peko ne odwongo.