The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Yore me timo ma Lubanga ocwako, kityeko nyutu ne maber i Yesaya pot buk 28 ki 29, kun yore eni kicoyone calo “line upon line.” I ceng 11, dwe abicel angwen, 2001, malak ma tek madit me Revelation pot buk 18 oboro piny, ci ka timo kamano, odwogo omedo oboro piny calo en otimo i ceng 11, dwe abicel adek, 1840. I dul aryo magi, inyim oboro piny pa en, kityeko nyutu ni Babilon obwor, ki kicano kwac ni gin ma pud tye i dul me iye wek gibi aa ki woko; ci pe anyim, kwac man bi dok dong. I dul aryo magi, gin ma otyeko poko lok me nyutu con ocoyo piny weng, pien macalo ngec pa malak me acel kityeko cwalo ne bot “dwoka me mison weng i piny” i 1840, piny weng omako adwogi ci ongeyo maber gin ma otime i ceng 11, dwe abicel angwen, 2001. Poropheti ma otyeko pobo i ceng 11, dwe abicel adek, 1840, ne obedo poropheti ma onyuto ni kiketo gago i bot Islam me peko ma aryo; ci keken pe cok bene, inyim ceng 11, dwe abicel angwen, 2001, kiketo gago i bot Islam me peko ma adek.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
August 11, 1840 nyutu keto teko pa lok ma kiyabo woko i kare me agiki i 1798, ki September 11, 2001 bene nyutu keto teko pa lok ma kiyabo woko i kare me agiki i 1989. Cik madwong me acaki pa kobo me malayika ma acel okimoko adaa i August 11, 1840, ki cik en obedo ni “ceng acel obedo higa acel.” Cik madwong me acaki pa kobo me malayika ma adek okimoko adaa i September 11, 2001. Cik en ni, ada kinyutu maber ki kelo “line upon line,” ki nyutu ni agiki kinyutu ki acaki, ki ni gin ma otime con dwogo time doki. Gin me lanenyo ma otime i September 11, 2001 pe kinyutu piny keken ki lok ma peya pa Sister White, ento maloyo weng ki adaa ni gin ma otime rwate maber tutwal ki alama me yoo acel acel i kit ma otime con pa Millerite. Ma kineno i gin ma otime i August 11, 1840 pe ne obedo otimo piny pa lanenyo, ento maloyo en obedo bedo maber pa yore me tic ma Miller ki lut ma rwate kwede giyero.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
Gin ma otime otum atir, calo ma lagam owaco. Ka ki nongo ngec pa gin man, dano mapol gigeno atir i kare pa cik me poyo lagam ma Miller ki laticge gicako, ci tic me Adwenti omi rwom ma pire kene. Dano ma tye ki ngec ki dwong me kabedo odoko kacel ki Miller, ma gi i yubu lok ki i yaro i coc tam pa en, ci i mwaka 1840 dok i 1844 tic man opango yot loyo. The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
I ceng September 11, 2001, ka “latter rain” ocako pimo, “pyem” obedo, kede kombedi dong tye, pi yore me tic ma atir onyo ma pe atir. Lok poro me Millerite movement giketo piny i caati me 1843 ki me 1850, ma Sister White oywako calo ma Rwot ocano, kede bene calo pieno me Habakkuk chapta 2. Lok me Millerite ma okweyo ki “yore me yabo lok poro ma Miller kede lutene oywako,” kede ma lacen oketo “dwong maber” ma omiyo teko i lok me “Midnight Cry”, kikinyutu i caati maleng aryo. Lok poro ma kikinyutu i caati maleng aryo meno gi kimiyo nyinggi kede gicweyo maber ki cik me poro pa Miller. Caati ne obedo pieno me cik ma i Habakkuk me nyutu i wang lok poro ma gicweyo maber ki kit me Miller i “tabilo”, mapol. Habakkuk chapta 2 nyutu bot kede rwate tutwal ki “pyem” me Isaiah chapta 27.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Abi cungo i kabedo me lalo na, abi keto an i tung me ot ma lalar, abi rito me neno ngo ma obi waco bot an, ki ngo ma abi dwoko ka kinago an. Habakkuk 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Lok "reproved" i cikan man lube ni "gamo kwede." Habakkuk, ma onongo nyutu jogwoko pa dwogo me ngec pa malaika me acel kede pa malaika me adek, gibino gamo kwede, ki onongo omero nongo ngec me ngo ma obino dwoko ka loc me gamo cako. Dwoko i gin mabino pa malaika me acel ne obedo cwelo chati aryo maler, ki dwoko i gin mabino pa dwogo me malaika me adek ne obedo cwelo siriis me porofetik ma ki tito nying "Tebo Aryo pa Habakkuk." Chati kede siriis gityeko keti-piny gi i yore me tic ma ki nyutu iye i gin mabino ikwede-ikwede magi. I Habakkuk, yore me tic nyutu gin ma jogwoko tye katic kwede me keto atir ngec, ki bene nyutu kom me lok ma ki "gamo" iye, ma ka malube cweyo dul aryo pa jo lubo.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Abi cung ikom gwoko na, abicani itung bur, abinyutu neno ngo ma obiwaco an, ki ngo ma abidwoko ka gicweyo an. Rwot odwoko an, owaco ni, I coyo lok me neno, ki itero pire keken i tabul, pi ngat ma kwano ne obed ringo. Pien neno tye pi cawa ma kicono, ento i agiki obiwaco, pe bi bwola: kadi obilele, ikur ki ne; pien obi bino atir, pe obi lele. Nen, cwinya pa ngat ma ogoro wi pe obedo ma kare iye: ento ngat ma kare bi bedo ki yie pa iye. Habakkuk 2:1-4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Dul acel gilego gi atir ki yie, ento dul mukene gimiyo cwiny i malo, macalo kit ma ki nene anyuto iye Farisii ki lacung tol. Jo Farisii gigeno i yore me tic ma tye piny i yore pa kit ki rwome; kede keken, Farisii bene nyutu kit dul me dini ma gikwanyo twero i kom jo pa gi ki cwalo kite me tung-tung ma gi lubo, ki jo ma gityeko piworo ni gin jo ma Lubanga oyero, ki jo ma gin lwak pa adwong ma atir; ento i agiki, gi bene otyeko bedo keken i keto Adwong ma Atir i tung. Dwoko lok 'me poro' pa Yesaya i chapta 27 obedo ikom yore me tic me Bayibul ma atir ki ma pe atir. Jo marwate i 'dwoko lok' en jo ma giyabo yore me tic pa Elija pi kare meno, kede kit me dul ma dong otiko piny tutwal pa lapwony me cik pa Lubanga, ma kite ki Sanhedrin i kare pa Kristo.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Care 27 nyutu ni “debate” cako ka “ogengo,” onyo ka Lubanga ogengo “yamo pa en ma matek,” i “nino pa yamo pa tung me anyim.” “I pimo, ka obiro yaro pire, in obi ‘debate’ kwede: obedo ogengo yamo pa en ma matek i nino pa yamo pa tung me anyim. Pien ki gin eni, richo pa Yakobo bi kikweyo ne woko.” Nyig lok “kikweyo” nyutu bedo “golo kica,” kede nyutu “kwanyo richo woko” i yilo me leny. Kit me tic ma ki “debate” kwede, nyutu temo ma myero ki ogole, ka myero richo pa jo Lubanga ki kwanyo woko. Kit me tic pa Eliya macalo temo kityeko nyuto ne i mukato pa Kristo, ka kityeko mii wa ngec con ni i kare eno, gin ma ngolo kwena pa Yohana Omubatisa (ma Kristo onyutu ni en aye Eliya), pe ginywako ber ki tam pa Yesu.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Waci pa kot me agiki kityeko nyutu ne calo pwonye pa Yesu, pien en aye Wach; ki dok ka maloyo mano, kot me agiki kityeko nyutu ne calo “dwogo cwiny”, ma kinyutu ne calo “bedo pa Rwot”.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Omiyo, lok wii, kede dwogi, pien richu kikikwanyo woko, kun cawa me dwo obino ki bot Rwot; en obicwalo Yesu Kristo, ma con kityubu bot wu. Acts 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Sister White nyutu ni lacar ma o aa piny i Yab pa Yohana kit me apar, i dwe me August 11, 1840, “pe obedo ngat mukene; ento en Yesu Kiristo keken.” Omiyo, lacar ma o aa piny i September 11, 2001, binen “pe obedo ngat mukene; ento en Yesu Kiristo keken.” Ka en o aa piny i dyer mo keken, en nyutu cako me “lweny me lok” pa poropheti ikom kit me timo ma atir onyo ma pe atir; pien gin ma nyutu en, obedo buk ma tye i lwete ne, ma jo pa Lubanga kiwaco gi ni gibicam. Ka onongo obedo i Galili, Yesu ociko lajwende ni myero gicami ringre ne ki ginywi remo ne, pien kany owaco ni en liba ma ki cwalo ki polo. Kany obalo lajwende mapol loyo kabedo mukene mo keken i lamo ne; ki gin ma guwuoko, pe gidok dok. Jogi ma guwuoko, gu timo kamano pien gi yero me pimo kwena ne kwede kit me timo ma pe atir—cio me cwako lok ne calo te i tung pa lok—ok ka gi keto gi i ngec me cwinya ma atir. “Lweny me lok” me Yesaya 27, obedo til me yo pa poropheti ma tye ki lawo mapol me nyutu ni en nyutu tet ma dong kigero, ma gi pako, pa pimo Baibul, ma tye i con ki kit me timo ma lami me Eliya nyutu kwede.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
En nyutu cing ma peke i kato woko odonyo-odonyo pa kica ma macon ki jo me Lubanga ma oyaro, kede cako pa rwom me kica ki jo “ma i con pe gi obedo jo me Lubanga.” Makwongo, “debate” nyutu cako pa kare ma giko kwede cik me Sande ma tye ka bino oyot. Alfa ki Omega pwod nyutu agiki kacel ki cako, kede i timo man “debate” keken odoko alama pa richo acel i richo pa kwaro wa, ma myero ogamo keken ki waco ie, wek obed pirom me giko lamo ma i Levitiko 26.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
Lamo pa Danyel i chapta 9 nyutu lamo ma myero ki lami i kato woko pa ceng adek ki nusu i Revelation chapta 11. Kare me cawa eni ki nyutu i Isaiah chapta 27 calo kare ma “boma ma kikang-gi maber bi bedo piny kacel, kombedo bi poko woko, ki gileko calo piny me guu: kany nyare dyang bi yango, ki kany obi ruru, ki obi liyo tyen pa yat ne. Ka tyen ne orii woko, gibatogi woko: mon bino, gibotogi mac: pien gin jo mape tye ki ngec: eka en ma otimegi pe bi bedo ki kica botgi, ki en ma oyubogi pe bibi timogi maber.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Jo me yaro aryo kimiyo gi 'pe kica', pien gi oyaro lok me anyim mape atir ma okelo kare pa 'lamwo' me nino adek ki nus. Kun gi obedo 'jo mape gi ngeyo', ento pud gi ne 'gweng ma kigengo maber'. Gweng en kun obedo 'ocoyo' ki 'kabedo' ma 'kigweko'. Obedo cok ma oyoto me otho, maceto piny i yie pa gweng Sodom ki Misri. Ka kun jo ma otho kicako lwongogi me chung, kitemogi ki richo pa won-gi, ma tye kwede 'wac' i cako pa kare ma cako ki miyo twero bot kwena me acel ci otum ki bino pa kwena me adek. Wac en obedo me yero onyo okwero kit me timo ma kiginyutu ki Elijah me gin mukato gi. I higa 1863, won pa Adventism okwero kwena pa 'cawa abicel aryo' pa Moses, ma Elijah oyaro.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Cako i July 2023, lawi ma ojwiye ma i Yesaya 27 myero gicimo ka gubidwogo bal pa kanisa i Galilaya, ki gin matime me 1863, ki bende gin matime me 11 September 2001. Kwanyo woko yore me tic ma kiyaro iye i Habakuk 2, i Yesaya 27, kacel ki ma kiyaro iye ki Elija, Yohana Mbatizaji ki William Miller, en aye dwogo bal pa kwaro wa, ka pe nongo ber ki ruce lamal ma kicoyo pi jene ma iye tung piny obino.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Kombedi, gin weng man otime botgi me bedo cal me pwonyo; gi kiketo i coc pi gwoko wa i yik, bot wa ma agiki me wilobo obino. Eria, ngat ma paro ni ocungi, obed gi yik, wek pe opoto. Pe tye kitemo mo ma oswoyo botwu, ento keken gin ma rwate kwed dano weng; ento Lubanga obedo adada: pe biweyi ni kitemwu madongo ikom twero mamegi; ento, kede kitemo, obi yubu bene yore me wot woko, wek obirwate me cwero. Eria, latii na ma ahero madwong, wutu woko ki yaro nyiseche. Awuo calo bot joma ngeyo; pimuru gin ma awaco. 1 Korintho 10:11-15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Yore me tic ma lamal keto i atir ngec me Kwac me Otum Cawa, ma en aye ngec me Kop me Agiki. Ngec meno, ka icamo ne me cwiny, yubo tyen ma rwate kwede kitek calo kit cam me cere pa Daniel ki laticene adek omiyo gin onen maber loyo ki obedo opwol i ringo. Ento i Habakuku kapo aryo, kwer ma cago pi jo ma gikwero nywako keto atir ki yie, en aye cwinye ma opongo, ma gengo gi ka lubo wot me ngeno Rwot. Ka tye kare mo keken ma jo pa Lubanga pe gitwero rwenyo tic me nywako yore me tic ma atir, ki camo ngec ma aa i lwete pa malaika, en aye kombedi!
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
Wa pe myero kuro koth me agiki. En tye ka bino bot jo weng ma gibiro ngeyo ki mako lanyut ki koth me kica ma ro bot wa. Ka wa cwayo goc me ler, ka wa pak kica ma adada pa Lubanga, ma mero ni wageno en, dong laloc weng gityeko. “Pien calo ka piny cwako yabo lacer, ki calo puot omiyo gin ma kiporo iye cako yabo; kamano Rwot Lubanga obi omiyo bedo maber ki pak ocake i wang ogweng weng.” Isaiah 61:11. Piny weng myero opong ki duong’ pa Lubanga. The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Lok me poro pa Lubanga on yutu ni, ka ot madwong pa New York City kigolo piny, lakit pa Revelation 18 obi aa piny, ki “Revelation 18, wice 1 ki 3 obibedo otyeko woko.” Isaiah 27 on yutu cawa meno calo “nino pa yamo me anyim,” kede en obedo cawa ma “yamo ma rweny” ogengo. “Ki rwom, ka ocake woko, ibilweny kwede; ogengo yamo ma rweny pa iye i nino pa yamo me anyim.” Sista White bene on yutu cawa acel 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.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Twero ma omiyo ogwenge kwalo i kum obino kace kume me agiki ocako coro. Ento ka cente, ka twero eni omiyo ogwenge kwalo i kum, ogengone, pien Isaia oketo i coc ni, “ogengo yamo ne ma rweny.” Yamo ma rweny en aye yamo ma aa ki tung’ ma ceng oyabe, kede yamo eno gengo kace kume me agiki ocako coro macok coki, kede tic me waraga tye ka tyeko. Tic me waraga ma tye ka tyeko en aye cawa me keto cing. “Rek i rek,” yamo ma rweny, onyo yamo ma aa ki tung’ ma ceng oyabe, ma gengo i kare me keto cing pa 144,000, en aye yamo angwen ma i buk Revelation kit abiro.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ka gin magi otyeko, aneno malaika angʼwen ma gicungo i tung angʼwen me piny, gikwako yamo angʼwen me piny, me yamo pe oywe i piny, pe i poc, pe i yat mo keken. Kede aneno malaika mukene ma ocako aa ki tung me obur chieng, tye ki lacim pa Lubanga matye ngima; oyaro ki dwon madit bot malaika angʼwen, gi ma kimiyo gi twero me balo piny ki poc, waco ni, “Pe ubalo piny, pe poc, pe yati, nyaka wa kiketo lacim i wang wicgi pa lutic pa Lubanga wa.” Revelation 7:1-3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Keto cing pa jo 144,000 onongo kityeko nyutu ki cal pa donyo pa Kristo ma maloyo i Jerusalem. Kany, Kristo, pi kare acel keken i kwo ne, otii i punda (cal me Islam), ki Lazarus ema otelo lum dano i donyo i Jerusalem. Sister White nyutu ni Lazarus obedo cal pa cing i istorii eno.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
I dwilo me bino bot Lazaro, Kristo onongo tye ki bedo me kica bot jo ma pe gi rwako ne. Odwilo, ma pi dwoko Lazaro ki i tho, omiyo jo ne ma wi-gi tye tek kede ma pe gigeno alama mukene ni en adaa ‘Dwogo ki i tho, kede Kwo.’ Pe onongo mito weko gen weng me bot jo, dii ma odugu, ma tye ka lic, me ot Isra’el. Cwinye ne onongo tye ka peko mapol pien pe gudo cwinye-gi. I kica ne onongo oparo me miyo gi alama mukene acel ni en Ladwoko, en cente keken ma romo kelo kwo kede kwo ma pe tho i lero. Man onongo bedo alama ma jadolo pe gubedo twero poyo lok marac. Man aye kit ma omiyo odwilo me ceto Betania. Twero man ma madwong, dwoko Lazaro ki i tho, onongo tye me keto cing pa Lubanga i tic ne kede i porone ni en tye ki bedo pa Lubanga. The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Kare me bedo ka kuro ma ocako i July 18, 2020, kitye ka nyutu ki bedo me Kiristo ka kuro mapwod pe odwogo Lazarus i kwo. Kare me bedo ka kuro me Apokarifa, kabit apar acel, otum ka ogiko nino 3½. I nino meno, laloc aryo onino ki tho i yo. Kede calo Lazarus, ma odwogo i kwo anyim kare me bedo ka kuro, kamano bende laloc aryo pa Yohana myero odwogi i kwo. Ka gi dong odwogo i kwo, gi oywalo anyim p'dor me wot i Jerusalem, ki nyutu “Rup pa Lubanga,” kede “lamat me agiki” ma miyo lami i diviniti pa Kiristo. Dwogo i kwo nyutu agiki me rupu pa 144,000, ma timore ka yamo angwen—yamo me anyim, yamo ma rweny—ma obino i September 11, 2001, kigengo.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Ka saa ma obedo ‘Cik me Sande’ obino, yamo meno gikweyo woko me kelo temo me cobo i bot le me piny ma i Revelation 13. Kombedi bene, gitye ka woto ki tung cing pa anjel 4 ma gitye kagengo gi i kare me sealing. Lok acel ma pire tek loyo i ‘Spirit of Prophecy’ ma makwako ‘nino me yamo me tung’ cam’ ononge i Testimonies, volyum 9. Volyum meno cako ki lok ma kicweyo ki Roho Maler i pot-buk 11; i kit alama, ocako i ‘9-11’. Nying me chapta en, ‘The Final Crisis’, ento bende en chapta acel me dul ma kicweyo nying, ‘For the Coming of the King’.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Pe tye adwogi mo me nyutu ni but me pot buk kede nying pa pot buk gubalo woko ki kica ki jo ma ocoko buk madit eno, ento bino pa Rwot dong nenoni maber calo bino pa laco me nyomo, ma i yubu pa nyako ma pure apar otime kacel ki peko me otum me odii ma otyeyo bot nyako ma pure, pi bedo onyo pe bedo pa moo i aguli gi. Peko me otum me odii ma kombedi tye ka bino, obedo calo nying ma ocwalo: peko me agiki pi nyako ma pure apar. I peko meno gi yubo ni gitye ki moo, onyo pe gitye. Moo pe obedo Roho Maleng keken; kimiyo lok maber ni en Roho Maleng, ki bene en kwena ma atir, ki bene en kit ngat ma atir.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Yo me tic ma tiyo maber omiyo kwena me Woro me otum me odii obed maber atata, kede kwena en, ka kikwano ne ki kityeko timo ne, okelo kit me bedo maber atata. Kit me bedo meno i peko ma agiki en aye kit me bedo ma omako rwate pa Lubanga. Yo me keto rwate pa Lubanga i jo pa Lubanga ocako ka ceng pa kec me otur obino, i September 11, 2001. Kwena pa kare meno ne myero ki camo. Cam onyo pe cam kicoyo ne ki “lok me yaro” pa Aisaia, kede bene ki penyo pa Habakuku ikom ngo ma lajot myero gidwoko i twar. Kare me dwogo ma i Matayo 25 kede i Habakuku otyeko ki yaro pa dul aryo pa lami Lubanga. Kare me dwogo, ma kicoyo ne ki ceng 3½ i Nyuto pa Yohana, kabit 11, dong cokke tyeko.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Cawa me kuro meno bende kitye ka nyutu i acaki me chapta i Volumu aboro, ki dul me lok acel i Buk me Heberu, ka Paulo oketo lok me ves angwen me chapta aryo me Habakuku i yubu pa en. Loka ma Paulo turore kwede oketo chapta aryo me Habakuku i tic me Malaika ma adek, pien i kit me kare meno Kirisito oceto i Kabedo Maleng Tutwal, ki i kit me kare meno led me tic me Lawi Madit pa en onyutu, ki i Buk me Heberu aye ka Paulo tye ka nyutu ma maber tutwal pi tic me Lawi Madit pa Kirisito i Lok pa Lubanga.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Habakkuk rwom aryo, i kare me Movimenti pa malaika ma acel, pe onongo otyeko ngeyo Movimenti pa Kirisito me donyo i Kabedo Maleng Maloyo, pien pe otimore nyaka giko me pango wac me Midnight Cry. Kare me turo ma Paulo owaco iye, en aye kare me turo pa Habakkuk kacel ki Matayo, ento en kare me turo ma obino cako i ceng 18 me dwe July, 2020. Rek ma agiki pa Habakkuk rwom aryo nyutu giko me Midnight Cry i gin mukato pa Millerite, kacel ki obino pa malaika ma adek:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ento Rwot obedo i ot pa ne ma maleng: lobo weng obed otul i anyim ne. Habakkuk 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Testimonies, volume nine miyo dwong ikom, cako i pot karatac apar acel (nine-eleven), lamal pa nyako apar ma pe otere, kare me kuro ki kube ne kwede Habakuku ki Matayo, ki pire tek ma agiki, ki September 11, 2001, ikare ma mato lok ikom poro obino.
“Section 1—For the Coming of the King
But 1-Pi bino pa Rwot
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
'Kombedi kare manok keken, en ma bi bino, bi bino, ki pe bi goyo kare.' Hebru 10:37.
“The Last Crisis
Peko ma Agiki
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
Wan tye ka bedo i kare pa agiki. Alama pa kare ma tye ka timore yot ginyutu ni bino pa Kristo tye macok ki cing. Nino ma wan tye iye gin ma lube kede ma tye ki dwong. Roho pa Lubanga tye ka kwanyo woko ki i piny matidi matidi, ento maber keken. Bal ki kom pa Lubanga gitye dong ka poto i jo ma gicayo kica pa Lubanga. Peko madwong ma i piny ki i pi, kit pa lwak ma pe kete, kwac me lweny, gin ma lube me goro. Gin nyutu kore anyim gin ma tye ka bino ma tye ki dwong tutwal.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
Twero pa marac tye ka cobo tweregi, ka gicako bedo kacel matek. Gitye ka medo cinggi pi peko madwong ma agiki. Yubu madwong bi time cokki i piny wa, ki tim ma agiki bi time i kare manok.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
Kit me jami i piny nyutu ni kare me peko dong tye i tung wa. Gazeti pa ceng ki ceng opong ki nyutu me lweny marac ma pud ceken tye ka bino. Kwalo jami ki teko matek timore kare kare. Straiki tye kare kare. Kwalo jami ki kwanyo kwo tye ka timore i tung tung. Dano ma jogi marac tye iye gikwanyo kwo pa dichwo, dako, ki otino matidi. Dano ocako doko gi cwinye i tim marac, ki kit weng me marac dong loyo.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
Lami otyeko poyo ribo ma kare, kacel ki opongo cwiny pa dano ki mito me lonyo ma pire kene.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
‘Yubu ma atir otio i macokcok; pien adiera ocwete i yo, ki timo maber pe romo donjo.’ Aisaia 59:14. I gang ma dit tye dano mapol ma bedo gi bedo marac, macalo pe kinongo kwon, ot, ki lep; ento i gang magi bene tye gin ma gitye ki mapol maloyo dwaro me cwiny, ma gibedo ki yot, gicayo cente gi i ot ma giketo-gi maber, i yaro cinggi, nyo, pire keken marac dok, i mero dwaro pa kom, i mwenge, i tabaka, ki jami mukene ma gibalo twero me wii, gikoco wii, ki gikoyo cwiny piny. Dwone pa dano ma gitye i lacim tye ka bino malo bot Lubanga, ento ki yore weng me gudo ki cwayo matek, dano gitye gicweko cente madwong-dwong.
“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, 11–13.
"Gin ma kare bene obino anyim i wang an en alaram me mac. Jo neno ot madongo ma pye malo, ma gi paro ni pe mac twero oyoyo gi, ki gi waco ni: 'Gi kigwoko maber tutwal.' Ento mac oyoyo ot eni weng, calo ka ki timo gi ki lubur. Makina me kwanyo mac pe gi twero timo gimoro mo me gengo balo. Jo me kwanyo mac pe gi twero tic kwede makina." Testimonies, Volyum 9, pot 11-13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
Loka “debate” me yore me tic ma otime i cako me kare ma kiyaro ki Daniel gonyo acel; kede bene ma kiyaro ki Daniel gonyo acel nyaka adek; kede bene ma kiyaro ki gin matime ma ocako i August 11, 1840; kede bene ma kiyaro ki gin matime i Yohana gonyo abicel, i kare me tem madwong i Galili; kede bene ma kiyaro ki gin matime me September 11, 2001 (nyaka July 18, 2020), dong obedo ka medo odoco, pe i tung Adventism weng, ento i bot kop ma otho ma yeyo, ma kicako cweyo gi woko ki i nino matekgi ki “dwon” ma kwayo i cungu.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Wan abi cako paro i kit me tic ma obedo kot me agiki, ma kinyutu i buk Isaya i kobo 28 ki 29, i coc wa ma bino.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Bene awinyo dwon pa Rwot, waco: ‘An ngat mane abi cwal, ka ngat mane obiwoto pi wa?’ Ci an owaco: ‘An aa kany; i cwal an.’ En owaco: ‘Wot, i waci jo eni: Winye keken, ento pe i paro; nene keken, ento pe i ngeyo. I mii cwinya pa jo eni obed rweny; i mii wiigi obed dirica; i bali wanggi; paka gi nen ki wanggi, gi winy ki wiigi, gi paro ki cwinya gi, ci gibedwogo, ci gibed ber.’ Ci an owaco: ‘Rwot, nyo kare mane?’ En owaco: ‘Nyaka kabedo odok alobo woko, pe tye ngat mabedo iye; ki gang odok pe ki ngat; ki piny odok ducu ayela; ci Rwot ocwalo jo woko i lam madit, ci obed ki weko madit i tung piny. Ento pud i iye obedo abicel ki apar; ci obiwotto, ci gicamo: macalo yat tere, kede yat laa, ma twol gi dong tye iye ka gibo yiye; kamano nyik maleng obedo twol ne.’ Isaiah 6:8-13.