We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
Wa tye ka yubo Buk me Aisaia chapta 27, pien en tero kit me cwalo lok pi chapta ma bino anyim i Aisaia. Chapta ma bino anyim gin nyutu koth me agiki calo kit me tic pa Biblia ma tye atir. Kit me tic eni, ka kinongo ngeyo ki kitiyo kwede, nyutu lok me lanyut ma, ka kikwako, kelo tuk ma rwate kwede.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
I 11 September 2001, wer ma myero wero bot jo kica pa Lubanga me kare mukato, ma gin jo Seventh-day Adventist, obedo ni Lubanga ojukogi i kit jo pa En, pien pe gi ocweyo meca ma Lubanga omito ni pach me yit wain pa En myero ocweyo. Wer eno myero kiceto iye i kica me rwom, ma kiyaro kwede pach me yit wain ma Lubanga ocweyo, kacel bende ki kijuko ‘kidi ma ngat loro ka iye’ i 1863. Gi obedo Laodicea i 1856, ci pi mwaka 7, onyo ‘kare 7’, onyo nino 2,520, Lubanga onongo tye ka pemo me odonyo, ento gi oko bur bot En i 1863.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
Cako ki September 11, 2001, gi tye kikwongo gi i buk me anyim me kikwanyo gi woko piny weng ki i labi pa En i kare me Cik me Sunday. Kwena ma myero kinywoyo bot Adventism cako ki September 11, 2001, en obedo kwena pa Laodicea, ma obedo kwena pa ot pa zabibu ma tye kwede 'kidi me kigonya' ma kwoyo gin mo keken ma ginyayo me 'neno' ki me 'temo' 'kidi ma ber loyo'. Kwer ma omiyo bot jo Laodicea i waci pa Isaia en ni jo Adventist mo keken ma yero me akwanyo kobo me agiki man, pud tye kare me 'kamo' 'twero, ni' gitye 'me cobo kuc' bot Kricito, pien Kricito pud tye ki ngwec 'me cobo kuc' bot gin. Ento i 'dwon ma kigoyo i otum me odii', piri i anyim Cik me Sunday ma obino oyot, mere eno otieke woko pi kare weng.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
I kare ma ocako i ceng 11 me dwe September, mwaka 2001, Lubanga ogamo ni bimiyo gin ma “i kare me con pe gin jo,” “tyen ma owuoko ki i piny ma pe tye pi,” me “keto tyen,” “okwek kede opur, kede opong cing pa lobo ki cim.” Ma timo Tyen pa Yese okwék kede opur obedo Kot me agiki; pien tyen ma myero okwék kede opur, ki lok me nabii kigamo ni myero obedo alama ma giketo malo, kede alama en aye Tyen pa Yese.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
I cawa eno bino bedo tiend yath pa Yese, ma bino cung cal pa jo; bot en jo me piny mapatpat bino yaro, kuc pa en bino bedo madwong. Yesaya 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Kec me agiki omiyo kut pa Yese ocake me tubo ki keto yago, kacako i September 11, 2001; ci ka cik me Sande ma bino cok-cok obino, kut bino opongo piny weng ki me yath. Cik me Sande i buk pa Aisaia, cabita 27, obedo lok pa kare ma timore mapud-pe-pud, ma bende kinyuto i cabita 1 okato i 3 i buk pa Daniel. Kec me agiki ocako me yweyo ka kabilo ma i piny weng ogonge i September 11, 2001, ki weko woko Islam pa Woe ma adek, ci tutwal gimako.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
‘Cako pa cawa me peko’ ma kany ma kiwaco pe lube ki cawa ma masira gibicako yubo woko, ento lube ki kare macek matin ma pud pe giyubo woko, kun Krisito tye i Santuari. I kare meno, kun tic me lwoko kwo tye ka tyeko, peko bino i lobo, jo me piny gibedo gi odugu, ento gibedo ki kwanyo, wek pe ginywako tic pa lajal mar adek. I kare meno ‘yom me agiki’, onyo kweco ma bino ki i can pa Rwot, obi, me miyo teko i dwog madwong pa lajal mar adek, kacel ki weko jo ma Rwot oyero obed gi rwom i cawa ma masira abicel ma agiki gibi yubo woko. Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
I kom coc ma eni, Sister White tye ka poko maler ni tye kare matidi ma bulokole dong tye oyabe. “Cawa me peko” ma en tye ka poko kom ne pe acel ki cawa me peko madwong, ma ocako ka kare me temo ogiko tutwal. I Adventism, ka atir kigamo ni “cawa me peko matidi” i rwom ki cawa me peko madwong ma ocako ka Mikael ocung. “Cawa me peko matidi” nyutu kare ma poto pa piny ocako ikare me “cik me Sunday” ma tye ka bino cok, kede medo nyaka ka kare me temo ogiko.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
I kit gin ma otime ki 11 September, 2001 nyaka i cik me Sunday, yweyo me agiki ki kobo me Adventism nyutore ni tye ka time i “kwedho” me kop me agiki. Cawa meno, ka kop me agiki, ma bene tye “dwogo cwiny,” cako calo “kwedho,” ento medore nyaka i yomo opong weng i kare me cik me Sunday. I cawa meno, ma ocako ka Islam me “Woe” me adek omiyo lwak bedo ki mirima, kop me agiki cako obino, ki jo mogo gi ngeyo kop me agiki ki cwako ne, ento jo mogo pe gi ngeyo kop me agiki. Jo mogo ngeyo ni gin mo tye ka time, ento pe gi ngeyo ngo eni obedo, ki gi teren bot ne me medo kwede.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
Mapol gi ojuke tutwal i yudo kec me acaki. Pe gi oyudo ber bedo weng ma Lubanga omino gi kamano. Gicenyo ni lacim man obipongo ki kec me agiki. Ka kica mapol loyo weng obimino, gi mito yabo cwinya gi me yudo ne. Gitye ka timo bal marac madit. Tic ma Lubanga ocako i cwinya pa dano, i mino lacer pa En kede ngec pa En, myero obedo ka mede odonyo anyim. Dano keken myero onen ki ngec pi lacim pa kene. Cwinya myero kiweyo woko ki jami murac weng, ki kwerone wek Roho Maler obed ka bedo iye. En ki nyutu richo kede weko richo woko, ki kwayo matek, kacel ki lielo gi kene bot Lubanga, ma lubi me acaki gicweyo piregi pi golo piny pa Roho Maler i Nino me Pentekote. Tic acel acel man, ento i rwate maduong loyo, myero kitim kombedi. Eme, dano ne myero kwayo keken pi kica, ci kuro Rwot me tyeko maber tic ma lube iye. Lubanga en ma ocako tic, ci obityeko tic pa En, me yubo dano obed opong i Yesu Kristo. Ento pe myero bed ki weko woko kica ma kiyaro ne ki kec me acaki. Jogi keken ma tye ka bedo ki lacer ma gitye kwede, gin aye gibiyudo lacer ma loyo. Ka pe watye ka mededo anyim nino keken i nywako ki timo kit maber me ja-Kristo ma tye ka tic, wa pe wabi ngeyo ngolo pa Roho Maler i kec me agiki. Twero bedo ni tye ka kato i cwinya matwal i tung wa, ento wa pe wabi yaro, nyo wa pe wayudo. Testimonies to Ministers, 506, 507.
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
Kot me agiki dong obino, ki tye jo ma gineno, ci ginongo; ento bende tye jo ma pe gineno, ci pe ginongo. Pi minongo kot me agiki, myero gineno. Kot me agiki pe en gin ma itye kwede keken; en gin ma ngat donyo kwede, ma ki yubo ki lok; ento lok bene inongo keken ka itic ki kit me timo ma atir me keto lok ma atir. Ka pe gineno kit me timo ma keto lok me kot me agiki, dong pe tutwal romo ngeyo pwony me lagoro ma ki yaro i cako i malo ki poto piny pa lobo pa rwodi, ma ki yaro i buk Daniel ki Revelation.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Cal ma kityeko yaro malo bot lobo weng, Aisaia onongo nyuto ne calo “rwom pa Yesse”; kede, i but apar abicel, onongo waco ni gin ma “bino ki Yakobo” “giketo rwom.” Gin ma “rwom pa Yesse” bene kityeko nyutogi ni “Isirayel”; gin aye gin ma con gibedo gi laler kede lagwok matidi, dong gipongo lobo weng ki le. Cike pa kit pa piny pe gito kwede cike pa porofeci, pien Lami Cik acel keken aye oyubu kit pa piny kacel ki porofeci. Pud pi yat okelo le, myero con owoti ki nino woko, ma nen e lagwok matidi, dong e laler. Isirayel me Cwinya, ma en “rwom pa Yesse,” nongo cwe me kot ma dong medire kacel. En cako ki “lilo pi piny piny,” dong obedo i cwe me kot ma opong weng, ka lobo opongo ki le ma cal oyaro.
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
I pot buk 27 me Yesaya, kare me cako me “kot ma ororo” kityeko nyute ni otime ka tungo manyen “ocako yut.” Ka me acaki “ocako yut,” ki nyute ni kot ocwalo “i rwom.” “I rwom, ka ocako yut.” I September 11, 2001, kot me agiki ma ororo ocako me cwalone “i rwom,” pien i kare meno ngano ki magugu, onyo joma ngeyo ki joma pe ngeyo, pod gubedo ocube kacel.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
Gonyo madwong me cwalo woko Lamo pa Lubanga, ma miyo piny weng ler ki dwong pa en, pe bino nyaka wa nongo jo ma gipwonyore maber, ma gingeyo ki tem ngo mito bedo latic kacel ki Lubanga. Ka wa keto wa weng i tic pa Kiristo, Lubanga bino yaro man ki cwalo woko Lamo pa en pe ki pimo; ento man pe bino tye ka lwak madwong pa kanisa pe obedo latic kacel ki Lubanga. Lubanga pe twero cwalo woko Lamo pa en ka paro keken ki weko cwinya keken tye ka nyutu maber; ka lamo ma loyo tye, ma ka giketo i lok, bino waco dwoko pa Kayin ni, “An bedo gwoko owetega?” Ka adwogi pa kare man, ka alama ma tye ka dwongore i tung weng, ma giyero ni agiki pa gin weng tye kakare, pe romo moyo teko ma i nindo pa jo ma giyaro ni gineno adwogi, eka mot mapimo calo lero ma dong ocako nyutu bino bedo loyo cwinygi. Pe tye weko mo keken pi wekgi me cwinya ma gibino twero mio bot Lubanga i cawa madit me kwanyo lube pa agiki. Pe bino tye lok me nyutu pingo pi pe ginedo, pe giyeno, ki pe gitimo tic i lero pa adwogi maleng pa Lok pa Lubanga; ki kamano gibino nyutu bot piny ma ocube ki mot me richo, ki kit timo gi, ki mer gi, ki pii cwinygi, ni teko ki adwogi pa Lok Maber pe romo gipoko. Review and Herald, July 21, 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Yesaya apar abicel nyutu lok me mukato pa cako me loro kuc me agiki, ka twol me yie oyubu ki piny ma orem, ci nyaka piny opong ki meyo. Lok man bene nyutu ni, “Ki kane, ka oyubu woko, ibi lwenyo lok kwede.” Ka kuc me agiki tye ka pimo ne calo “sprinkling,” Sister White owaco ni kuc me agiki, “romo tye ka poto i cwiny i tung wa weng, ento pe wabi ngeyo onyo wagamo.”
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
Kun otimo kamano, onyutu kanisa ma kikweyo kacel: jo ma ngiyo boro pa kome ki jo ma pe ngiyo. I lok ma con, onyutu ni, ka Lubanga opuko kome me agiki pe ki reco, mano nyutu kare ma pe dong nyiri pwot ma tye ki ngec gi nyiri pwot ma pe tye ki ngec tye kacel, kun owaco ni, "Ka wa miyo mere wa weng, ki cwiny wa weng, pi tic pa Kirisito, Lubanga bikenyo gin man ki cwalo Pumme pa En pe ki reco; ento man pe bitime ka tyen madit pa kanisa pe tye calo latic kacel kwede Lubanga."
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
Bed madwong pa kanisa, onyo rwom madwong pa kanisa, gitito i Matayo 25 calo deke peya ma wii marac, pien i Buk pa Lubanga ‘mapol’ kikwayo gi ento ‘matidi’ kiyero gi. Deke peya ma wii maber ki deke peya ma wii marac gicweyo gi ki gwoko pa Lubanga i goro madwong ma i tung otum, ma tye i anyim cik me Sande ma bino piwot. Cweyo eni kelo jo ma romo cano yubo piny ma opong weng pa Lamo Maleng i kec me agiki ki bedo ‘oganda ma onywol i cing acel’. Eka Twol pa Yese obi gwete malo macalo cal me lweny, kede opongi piny weng ki mego.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Yesaya 27 tye moko ni, ka kot ma i kare me agiki ocako ki yweyo ‘ki pimo,’ i 11 me dwe abongwen, 2001, ‘in bimedo lok kwede.’ ‘Ki pimo; ka ocako woto anyim, in bimedo lok kwede.’ Gin ma otime i 11 me dwe abongwen, 2001 ne oyubu med-lok oyot-oyot i piny kacel ki i kanisa. Kombedi keken—ma dong loyo mwaka apar aryo—pud tye med-lok i kom nyuto ni gintimee ne obedo tic pa Islam, kun pe i kit me ‘konsipirasi’ mo pa jo me piny ducu. Med-lok ma rwate ki obino pa yweyo ma ki pimo pa kot me agiki ocake i 11 me dwe abongwen, 2001, ento med-lok ma gitye ka medo gi i piny pe gin ‘med-lok’ ma kimoko i Lok pa Nyasaye me unabi. Med-lok en i kom nyutu mabit ma romo calo ma bino.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
I kare acel, ka an obedo i New York City, i cawa, onongo kikwayo an me neno ot ma onongo gitye koyo lawir ki lawir, onongo gitye dong malo bot polo. Ot magi onongo gikwanyo kwer ni pe mac twero bolo gi, ki onongo giyubo gi pi miyo ducu bot lawigi kacel ki jo mayubogi. Malo kede malo ot magi onongo gimedo malo, ci i iye onongo gitiye kwede jami me yubo ma otum loyo weng. Jo ma ot magi obedo gi pe onongo gibuto penyo i cwinygi ni, “Wa twero nining me miyo ducu bot Lubanga i kit maber loyo?” Rwot pe onongo obedo i paro-gi.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Aparo ni: ‘O, ka jogi ma i kit man gicako keto lonyo gi onongo romo neno wotgi calo ka Lubanga neno! Gibedo giyubo ot ma ber tutwal mapol, ento i wang Rwot pa lobo weng, tamogi ki yikogi obedo apuk tutwal. Pe gitye ka tute ki twero weng pa cwiny ki wi me nongo kit me miyo Lubanga dwong. Gityeko woko neno man, tic ma acel pa dano.’
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
Ka gityeko cako keto ot ma lamal-lamal, won-otgi gudo kidi ki cwinypidi ma loyo, pien gi tye ki cente me tic me miny cwinya gi keken, ki me cako nyinyi i cwiny pa jo ma tye oko-gi. Cente mapol ma gicoyo kany giononge ki kit me kobo kwer marac, ki me opoto dano lwal. Gi wiyi pe ni i polo ki gwoko rekod pa tic me cente mo keken; tic mo keken ma pe atir, tito mo keken ma obedo bwola, kany ki coyo iye. Cawa tye kabino ma, i bwola gi ki cwinypidi gi, dano bipoko tung mo ma Rwot pe bi yee gi oyabo maloyo, ci gibinongo ni paciens pa Yehova tye ki rwom.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
"Gin ma otime anyim i wang an obedo lwak me mac. Dano oneno od ma lamal, magi ma gi geno ni pe mac romo balo gi; ki waco ni, “Gin ber tutwal.” Ento od man gi obalo woko ki mac calo ka gicweyo gi ki mat. Motar me mac pe onongo romo timo gin mo me gengo gono. Latic me mac pe gityeko tiyo kwede motar me mac." Testimonies, volumu 9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
I cawa matidi kun gin ma obedo i September 11, 2001 otime, Cung pa Adventist otemo me cobo dyere me coc macalo eni ki piny weng. En nining pe obedo ikom New York City, kede ot madito maloyo ma motoka me juko meco pe onongo twero juko meco ma ocakone? Ka piro macalo meno dong otime, dyere me coc macalo eni ma oaa ki i coc ma Cung pa Adventist gikobo ni kityeko coyo ne ki lami nyako, nining pe myero giyabo ne ki wii ot?
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
Bino pa yweywe me koth me agiki, ma tero alama me bino pa “debate” pa nabi, bene nyutu lweny ma agiki pa Adventism, pien kany gi kwero ki pire tek lok ma ber ki ma yot pa ngat ma gi nyuto ni en lami‑nabi nyako pi gi ma ogedo.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
Setani tye ka mede kare keken ki jami ma pe ada, me kayo jo woko ki ada. Bwola pa Setani ma agiki obedo me weko miango pa Moyo pa Lubanga pe bed ki rwom. ‘Ka pe tye nyutu, jo gonge’ (Proverbs 29:18). Setani bi tic ki lonyo, ki yore mapat-pat kede ki rwate mapat-pat, me puko geno pa jo pa Lubanga ma ocoto i miango ma ada.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
Obino bedo kwero ma ocake i kom Testimonies; kwero eni obedo me Saitani. Tic pa Saitani obedo me gudo yie pa kanisa mapol i gin-gi, pi tulum man: Saitani pe tye ki yo ma terang maber me kelo lok me runya pa en ki kuyo cwinye i tami me runya pa en, ka waci me ciko, me kanyo, ki me laloc pa Laro pa Lubanga gimako.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Goyo lanyut me lagam pa ngano kede ywaya aryo ocake i ceng 11 me September, 2001, ki kwero woko kun Spirit of Prophecy, ma onyuto giko pa kwero woko ma odoko odoko ma ocake kun Baibul i 1863.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
Wan ka jo, wan waco ni watye ki lok ma atir ma ceto anyim pa jo mukene weng i piny. Omiyo myero ngima wa ki kit wa me bedo obed ki rwatte ki yie calo en. Nino dong tye i wi wa, ka jo ma atir gibidiya calo gano ma loyo ber pi dero pa polo, ento jo marac gibicoko calo magugu pi mac me nino madwong me agiki. Ento gano ki magugu ‘gidongo kacel nyo cwer.’ Testimonies, volume 5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Nining romo Adventism woyo woko lok ma i anyim ma tito yot atir ni, ka ot magi obut piny, gin ma kicoyo i Revelation 18:1–3 k’obed ocuke?
“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 issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Gin ma wan wa ka poyo kany pe obedo ni ka lok magi kicono woko i 11 September, 2001; pien kicono adada. Ento gin ma wan wa mito poyo en aye “lwak lok” ma onego ocake i cawa meno. Lwak lok en tye ikom yore me tic ma tye kakare onyo ma pe kakare. Kanisa pa Adventist ocako weko cik apar angwen me poyo lok pa lanen pa William Miller i mwaka 1863, kacel ki mano, gityeko medo ne nyo kombedi dong pe itwero cingo buk me kwano Bibil ma jo kwano ngec pa Nyasaye pa Adventist gityeko oketo ne coc, ma pe giyie kacel kacel ki jo kwano ngec pa Nyasaye me Protestantisimu ma odwogo woko ki yie, kacel ki Roma Katoliki. Cako ki 1863 odok i 2001, kacel ki kombedi, yore me tic ma con ginongo iye ki cik pa William Miller me poyo lok pa lanen gikwanyo woko piny i yore me tic pa Roma Katoliki kacel ki Protestantisimu ma odwogo woko ki yie. Lwak lok pa lanen ma ocako ka Yabo pa Yohana chapta apar aboro, ves acel dok i adek kicono woko, ne tye ikom yore me tic ma tye ki ada onyo ma pe tye ki ada.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Wabino medo paro wa ikom "debate" me chapta 27 pa Yesaya i coc ma bino anyim.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
Wa myero ngeyo pire kene ngo ma yubo Kricitiani, ngo ma obedo adieri, ngo ma obedo yie ma wa okawo, cik me Baibul gin ngo—cik ma omiyo wa ki bot Twero ma loyo weng. The 1888 Materials, 403.