One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
Mwaka 126 ikare ki lweny me dwoko wi me 1863, i 1989 rek abicel pa agiki me Daniel apar acel giyab woko. Ngec ma i acaki giyab i mwaka eno en aye nongo ni tye rek me yub i lok pa kit me kare ma otime ma maleng, kede yaro ni gin weng gibedo rwate ki gin mukene. Enoca i 1992, can pa rek abicel pa agiki ocako nyutu piny piny. Nyutu ma i acaki me lwak pa ada magi onongo tye i 1994, ki kom en aye rek me yub. I 1996, magazini acel kiketo i coc ki nying The Time of the End, ma nyutu rek abicel pa agiki me Daniel apar acel.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
Mwaka 1996 obedo mwaka ma kwena kiketo iye i cik, ma en obedo alama me yoo ma rwate ki keto i cik pa kwena pa William Miller i 1831. Kwena pa Miller obedo nyutu pa yabo pa kom me moko, kede nyig lok abicel ma agiki i Daniel 11 obedo nyutu pa lor pa kom me moko. Mada pa kwena pa Miller obedo cawa pa poropheti ma kityeko yaro i Bibil. Mada pa nyig lok abicel ma agiki i Daniel 11 obedo Loma me kombedi (rwot me tung ma i wi ma pe atir). Kit me timo ma kityeko yaro bot Miller obedo Cik apar angwen pa loki pa poropheti. Kit me timo ma kityeko yaro i 1989 obedo “rek ki rek” pa yore me nwoyo yiko.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Tic pa Miller okwano cweyo Lok pa Lubanga obed twero ma makwongo, macok ki yore ki kit pa Papa ma onongo tye ka tiyo i piny pi higni 1,260. Pi eni, ngec pa Miller ocwalo me acaki i 1831 (kun otyeko tero ne i kit me cik), matwal higni 220 piny ikom cwalo Baibul King James. Tic pa Future for America obedo nyutu tici me United States i yweyo bal ma kelo tho pa kit pa Papa i kare me cik me Sande ma peya obino. Pi eni, magazini The Time of the End ocwalo i 1996 (kun otyeko tero ngec i kit me cik), matwal higni 220 piny ikom cako me United States i 1776.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Nongo ngec pi mwaka 220 ma omako kacel tema me dul acel acel me reform ki cing acel me coc me con, pe ononge maber aa ki 11 September, 2001; pien keken ka “kec me adek” obino i cing en, Rwot omiyo jogi dwogo i yo macon me Jeremia kabit 6, lok 16 ki 17. I kany aye lere me “seven times” odwogo nonge, kacel ka lere en ocweyo oyaro, obedo pigi piny ni 220 obedo namba ma okwako kacel Daniel 8, lok 13 ki 14. I lok 13 kikano “chazon” ma obedo neno me coc me poropheti, ki i lok 14 kikano “mareh” ma obedo neno me “the appearance”. Rwate ma tye i kin lok aryo magi en aye ma Gabriel obino kopwonyo Daniel, ki Daniel nyutu jogi pa Rwot i kare me agiki, ma gibino nongo ngec i rwate ma tye i kin neno aryo magi.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Neno me vesi 13 nyutu “cawa abiro” (mwaka 2,520), ki neno me vesi 14 nyutu ceng 2,300 (mwaka). “Cawa abiro” me i kom lobo pa ruoth me tung cam pa Yuda, ma nyutu Yuda, Yerusalem ki ot pa Lubanga, ocake i 677 BC; ki mwaka 2,300 ma nyutu dwogo Yerusalem ki ot pa Lubanga ocake i 457 BC.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Mwaka 220 oketo vijon aryo eni pire kede, ki namba 220 kityeko ngeyo ni obedo alama me rwate i kin tuko piny pa lwak ki ka maleng, ki twero me goyo alara pa paganim ki papalisim, ma ki tito calo poko ki kero pa Lubanga. Mwaka 220 oketo pire kede vijon me tic pa Setani me tuko tempi piny ki vijon me tic pa Lubanga me dwogo yubu tempi acel keken. En aye, mwaka 220 obedo alama ma tito rwate maleng.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Calo kaka rib me Millerite otyeko piny i Rebellion me 1863, ci ikare 126 i anyim rib me lacar adek obino, ma nyutu ni rib aryo eni okube gi ki simbolo me “kare abicel aryo” (126), ikare 220 okube keto pa Miller me kwena me Baibul i 1831 ki cweko Baibul me King James i 1611; ci bene kare acel keken okube Future for America ki cako me America, ka o nyutu tyeko me America.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
I ceng 22 me October 1844, Lakwena me Rwom obino racel i Yekalu ma otyeko yubo i mwaka 46, openyo ki 1798 — ogik me keco mapir — nyo i 1844 — ogik me keco magik. Donyone iye Yekalu ne otuk anyim ki poyo pa Roho Maleng i wot me Kwaco me Otum, ma ne ki yaro anyim calo donyo pa Kirisito i Yerusalem ma giyero kede ayela. Jami aryo magi ma nyutu giketo matek ni, ka wot me Kwaco me Otum bi dwoki i cawa me agiki, Kirisito obi tyeko yubo Yekalu pa 144,000. Wot aryo ma i komgi Kwaco me Otum pa parabolo pa Birijini Apar otyeko, gi tye ki rim calo gi keken.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Rek pa Millerite (wotruok pa malaika ma acel) obedo calo nyutu ma omedo-ikome pa kom pa Lubanga, ma ocako ka buk pa Daniel oyabe woko i higa 1798. Kom ne omedo doki ka malaika i Buk me Revelation chapit apar obo piny i Dwe me August 11, 1840. Eka pire tek me acel obino i Dwe me April 19, 1844; ci me agiki eno otyeko miyo yubo piny pa Roho Maleng i camp meeting pa Exeter, ma ocako i Dwe me August 12, 1844, kede yare mede calo dongo me pien ma loyo piny nyo i Dwe me October 22, 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Lok me kit ma otime pi Future for America (cil pa malaika adèk), tye calo nyutu ma tye ka medo mede pi twero pa Lubanga, ma ocako ka buk me Daniel oyabu woko i 1989. Twero omedo kacce ka malaika me Revelation 18 obino i piny i September 11, 2001. Ci, i July 18, 2020, disappointment ma acel obino, ma i agiki bi kelo golo piny mapol pa Roho Maleng, ma bi mede yaro piny weng calo mac me lum, nyaka ka Michael ocung ki kare me temo pa dano ogiko.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
I nino 22 me dwe me October, i higa 1844, lok pa lale mapol obedo otime; ci man nyutu ni, i cik me Sunday ma pe piring i bino, lok pa lale mapol dok bino otime. Acel i gin lok pa lale magi en rweny ma ogoyo kare, macalo kit ma kinyutu i Habakuku 2. Habakuku 2 nyutu tem ma kitye kwede i wot pa malaika acel ki pa malaika adek. Wot aryo magi gimedo lok ikom yore me timo pa Baibul ma atir, ma tye matime i tung latic pa wot magi ki jo ma kiyero gi con, ma ki ringo gi piny i kare pa medo lok.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Kwena ma myero gikwok ne ki latic me wang odi pa lok pa malaika macego, obedo nyutu pa adier (juwel pa Miller), ma eka ki nyutu gi i pam me lamo aryo me 1843 ki 1850. I kit me yaro, bino bedo modo cwiny ma omiyo pyer ki dul aryo ma gikwedi, ki lwongo bot jo ma tye ki adwogi me golo bedo mapiny.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Eka Habakkuk onyutu maber rucu i kom kit aryo ma obedo i yore me temo ada ma i teng. Yore me temo eni, iye onwongo tye lweny me lok i kom kit aryo ma obedo pe ki waci i Ceng 22 me October, 1844, ogiko keken i kama Habakkuk chapta aryo ogiko.
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.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Laa Rwot odonyo naka i Tempu me Milerait pa Iye, ki piny weng i kare meno myero obed mung; pien Nino me Kwero-Bal ma antitipiko obino, ki yubu pa jo ma otho ocako. Gin matime pa porofetik pa Habakkuk chapta aryo ogiko i nino 22 me Okitoba, 1844, ki Yesu kare ducu cimo rwate agiki pa gin ki acaki pa gin. Acaki pa lok me neno aryo: lok me neno me higa 2520 me yuyo piny Ka Maleng ki lwak, ki lok me neno me dwoko Ka Maleng ki lwak, ocako kacel, ento gi ogol gi ki higa 220; ki ka gityeko giko, giketo ngec ni gityeko giko, i Habakkuk chapta aryo vese abicel.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
I kare me cik pa Sande ma bino oyom, lok me poroboc mapol bi orumo. Acel ikin lok meno obedo cung oko pa kaneno, calo kit ma kikwayo i Habakuku chapta aryo. Habakuku chapta aryo nyuto tuk pa muvimeni me malaika me acel ki me adek. Muvimeni aryo weng gipong ki dibeti ikom yore me tim pa Bibilo ma tye atir, ma time i tung gi jo ma ginyutu muvimeni ki jogi ma onongo kiyero con, ma i kare me dibeti gin tye kiyweko gi woko.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Lok ma myero gigwoko gi jo me gwoko histori pa malaika me adek, en aye nyutu adiera (kidi ma ber loyo pa Miller), ma i agiki gutyeko yaro gi i macek me lamaleng aryo me 1843 ki 1850. I yore me lweny me lok, obedo cwiny ocok ma oyube woko ikin dul aryo ma tye i lweny kwede, ki kwac pi yiko mapiny bot jo ma tye ki geno adwong. Ci Habakkuk onyutu patpat ma tye ikin dul aryo ma tye katic i yore me roto adiera me kiteng. Yore me roto meno, ma giyaro ne ki lweny me lok ikin dul aryo, en bi kato opong i cik me Sande ma obino matidi, keken kany ma Habakkuk chapta aryo otyeko kwede.
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.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Rwot Lubanga bino odonyo i ot pa 144,000 i cawa matidi, ci piny weng ci bed pe ki waco, pien Nino me kwero kwer ma rwate obino ogamo i kobo pa gin ma tye kede kwo. Lok me laneno me Habakkuk me kabedo aryo gikore i cik me Sande ma bino cokcok, ci Yesu kare weng rwato agiki pa gin ki cako pa gin.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Yubu pa joma tye kwo ocake i 11 September 2001, ento yubu obedo yore me tic. Yore me tic eno cako ki ot pa Lubanga, ci dong odonyo i kare ma yubu obito i kom joma tye woko ki ot pa Lubanga. I cawa ma gang madwong pa New York City gubale piny, ocake yubu ma kimiyo calo ki malaika me keto cal, ma woto i Jerusalemu ka keti cal i wi joma gipupur ki giloro pi tim me kwero ma kitimo i keni, kede bende pi tim me kwero ma kitimo i piny. I kare ma cik me Sunday ma piny bino cok caki matidi, Kirisito obedo otyeko tic me yabo ot pa joma 144,000, ci malaika me gobo gibino kelo yubu i kom Jerusalemu.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Jo 144,000 eka gimiyo bedo i malo calo law me nyutu, ci bura pa jo matye kede kwo cako pi dul machielo, ma kinyutu ki Edom, Moab, ki ladit pa lutino pa Ammon i Daniel 11:41.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Kace watamo ikom yub me Millerite pa malaika ma acel onyo yub madwong pa malaika ma adek, histori matwal pa yub me alokaloka nyutu woko pa gin atir ma tye ka medo malo malo, ma ogiko ki kobo woko pa Roho Maleng. Kobo woko pa Roho Maleng obedo gin ma lok me poro pa kare me agiki gicoyo kwede. En aye omiyo nyako ma pe onywake ma pe tye ki ngec, gi pe tye ki mo; ento nyako ma pe onywake ma tye ki ngec, gi tye ki mo. Mo en aye kec.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Gi waco ni, Ka lacoo o weko dakone, ki obino woko ki iye, kede obedo dako pa lacoo mukene, obi dok iye doki? Pe onyo lobo en obedo koto madwong? Ento in, itimo calo dako me kobo ki jo ma in imaro-gi mapol; ento, dok ibot an, owaco Rwot. Yar wange i got me malo, ki inen ka pe gingeyo in. I yo, ibedo pi gi, calo Araaba i catu; ki icoko lobo ki kobo mamegi ki tim marac mamegi. Pien mano, kuc gu gwoko woko, ki kuc me agiki pe obino; ki itye ki wang-wi me dako me kobo, pe ikweyo. Pe ibino ki kare man i kwed an ni, Wu an, in itye laloc pa cawa pa an me lacen? Yeremia 3:1-4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
I lok man (ki janabi weng guwaco pi nino me agiki), Lubanga nyutu ni dano pa En otimo i kit me kahaba, dong gityeko bedo ki wi anyim pa kahaba. Kahaba me nino me agiki obedo twero pa Papa, kede wi anyim tito yero ma gitamo ki wii. Dano pa Lubanga i nino me agiki gin marac, ento Lubanga tye ka mino luongo ma agiki, kadi ni gityeko obin i kabedo ma gi yero acel calo pa kahaba. Gi obino ki kit pa gin ma tito i dul angwen, ka gi tye oyubore me pak ceng, macalo kit ma tito i dul angwen i Ezekiel chapta aboro.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
Cawa obino me ler ma atir me nyutu i tung otum pa kit marac. Lok pa Malaika me adek kicwalo woko i lobo weng, me kom dano pe gimako cal pa lam onyo twac pa lam i wang wicegi onyo i cingegi. Mako cal man nyutu ni odonyo i moko acel kwede lam ma otyeko timo, ki cwalo par maromo kwede, ma rwate piny ki Lok pa Lubanga. I bot weng ma gimako cal man, Lubanga waco ni, ‘En acel obinywo waini me kwong pa Lubanga, ma gigolo woko pe ki ket i kop pa kwong ne; ki en obigoyo peko ki mac ki sufa i wang malaika maleng, ki i wang Rombo.’ Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Yeremia tye ka nyutu ni jo Lubanga me cawa me agiki dong tye ki wang wii me apwac. Gin tye iye me cwako cal me lewic pien gin “marac.” I coc ma kikwano con, Sister White mede wot anyim:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
Ka lare pa atir kityeko miyo bot in, ma kinyutu Sabat me cik ma angwen, kede kinyutu ni pe tye kom mo i Lok pa Lubanga pi loro Sande, ento in pud itye rwate ki Sabat mape atir, kun iyaro gwoko maleng Sabat ma Lubanga cwaco ni, ‘Ceng na maleng,’ iyiko tigi pa lela. Obedo kare mane?—Kare iwinyo cik ma tero ni iwek tic i Sande ki woro Lubanga, kun in ngeyo ni pe tye lok mo i Baibul ma nyutu ni Sande obedo mapat ki ceng me tic mapiny-piny, igamo me yiko tigi pa lela, kede iyaro tigi pa Lubanga. Ka wan oyiko tigi man i wi wiwa onyo i cingwa, rwom me woko ma kityeko waco bot joma pe winyo cik, myero obino bot wa. Ento tigi pa Lubanga ma tye kwo kiketo bot joma ki cwiny maleng gwoko Sabat pa Rwot.
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
‘Lubanga oneno ni tim marac pa ngat obedo madwong i lobo, ki ni gin weng me paro pa cwiny pa iye obedo rac keken i kare weng.... Lobo bene obedo marac i wang Lubanga, ki lobo opong ki teko marac.... Lubanga owaco bot Noa ni, Agiki pa gin weng ma tye ki ring obino i wang an; pien lobo opong ki teko marac pi gi; ki nen, abi balo gi kacel ki lobo.’ Gikibi juko woko pien gi opogo lobo ma Lubanga ocweyo pi jo maleng me cwinygi obed maber i ne.
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“Macalo ma obedo i cawa pa Nuu,” Kristo owaco, “bene obedo kamano i cawa pa Wod Dano.” Ento, pe tye kamano? Dano mo keken ma oneno i gazet me cawa cawa romo neno gin mapol me balo cik—koc, kwalo, gobo, guro cente, ojik. Kare mo mo, jo pa ot lung weng gi ojik, pi mito pa dano me bedo ki cente onyo jami ma pe gin pa en omino. Piny adiga tye ka dwoko calo ma obedo i cawa pa Nuu, pien jo gi yweyo woko cik pa Obanga i wang jo weng. Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Yeremiya tye ka nyutu jo Lubanga me nino me agiki ma tye tutwal me pac ceng; kadong ka timo kamano, nyutu ni, “kot kigengo woko, kede pe obedo kot me agiki; kede in itye ki leng wi pa dako malaya, i yero pe bedo ki kweg.” Jo marac me jo Lubanga i nino me agiki pe gigamo kot me agiki, kede gin yero pe bedo ki kweg, pien paro gi ocako bedo marac pi cawa weng, calo kit ma kinyutu i lok me Noa, kede i yunge me ot me cal i tim marac ma aryo i but aboro me Ezekieli.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Jeremia nyuto jo marac ma pe gi kwer pa jo pa Lubanga i nino me agiki ni, gi 'kwaco' 'ki' 'kare' meno bot 'Latiw pa' 'cawa me acakki' pa gin. 'Latiw pa' 'cawa me acakki' pa Adiventizim obedo tabul aryo pa Habakuk ki kime ma ler ma ginyutu iye. Geno keken me loyo marac ma dong tye ka bino kelo tho ma pe ki agiki bot jo marac pa jo pa Lubanga i nino me agiki, en me kwaco bot Lubanga ma onongo obedo Latiw ki acaki, ma obino i 'kare me agiki' i 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Lok ma tye i mukato me malaika me acel onyo me adek obedo ni en ka dano oywako onyo pe oywako kot me agiki. Kot me agiki ocako ka kwech omako ogwanga i dwe me 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.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
‘Kot me agik,’ ma bene giluongo ni ‘dwogo me cwinya,’ ocako ka ogendini gi okoko, kacel ki kare meno ‘tic me gwoko kwo’ ocako loro. Malaika angwen me Kwero pa Yohana, dul 7, gimako yamo angwen woko kun keto alama i cing pa jo 144,000 tye ka tim, ki i Ezekiel dul 9, tic meno kimiyo calo malaika ma gitye ka keto alama i iye jo ma gicwer cwiny ki gikoŋo pi gik marac ma kitimo i Jerusalem. I September 11, 2001 malaika ocako tic me loro me keto alama i cing pa jo 144,000.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Tic me giko pa lami ma adek otimo ikare me peto pa koth ma agiki, ma bene ki lwongo ne 'the refreshing', ma en lok.
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. Isaiah 28:12.
En owaco botgi ni, “Man aye kuc ma ubimiyo jo ma tye ki peko obed i kuc; kede man aye dwogo cwinya.” Ento pe giwinyo. Yesaya 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Lok ma gi kwero winyo i Buk pa Isaya en aye lok ma gityeko waco ki leb ma ocokocok, kede obedo lok me temo ma nyutu kit me timo pa 'rek i rek'.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Ento lok pa Rwot obedo botgi: cik i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany matin, kono matin; pi giceto, gipobo piny i tung, gi otuk, gimako i ting, gikwanyo. Ka kadi winy lok pa Rwot, in jo me yubu, ma cwero jo man tye i Jerusalem. Pien un owaco ni, wasub laloc ki tho, ki piny me otho watye ki laloc; ka yilo ma opong-opong bino yar, pe bimo but wa: pien wasetimo bwola obedo lobo me gengo wa, ki i bugu me bwola waselilo kene. Isaiah 28:13-15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Lok pa Rwot, ma obedo kwena pa yweyo ki kweg (pi me agiki), ma omiyo gi “wot, ki oboto piny i tung, ki opoto, ki okwek, ki omak,” kimiyo bot “jogi ma gicoco, ma gilweyo dano man ma tye i Jerusalem.” Jerusalem obedo kabedo ma lami pa Rwot giketo alama i bot jo ma gitye ka ngongo ki gitye ka loro, ki ludito ma gibolo doggi gi oboto piny ki acaki.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
Alama me lonyo dong kicako i wi jo ma ‘gicemo ki giyoo pi tim me moŋ weng ma tye kitim.’ Kombedi malak me tho oceto woko, ma i neno Ezekiel kityero calo dano ma gibedo ki gik me juko; kigi miyo gigi cik ni: ‘Wer ducu ludito ki lutino, nyeko, lutino matidi, ki dako; ento pe ibikurem cing bot dano mo ma alama tye i wi ne; ki caki i kabedo maleng pa An.’ Nabi owaco ni: ‘Gicako ki ludito ma atir ma tye i anyim ot.’ Ezekiel 9:1-6. Tic me kwanyo woko cako i botgi ma giywako ni gin latic pa lamo me gwoko cwinya pa dano. Jogi me gwoko mape ada gin ma cako poto. Pe tye ngat mo me timo kica onyo weko. Laco, dako, nyeko, ki lutino matidi, githo kacel. The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Wa bi mede waco ikom medo me ngec ma obino i 1989, i coc ma bino anyim.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
En ma neno ma piny i wang kom, ma kwano cwiny pa dano weng, owaco ikom jo ma otyeko nongo lere madwong ni: ‘Pe gi rumo ki pe gi kwole pi kitgi me yore pa kwo ki pa lamal.’ Ee, gi yero yo gi keken, ki cwinygi omaro i gintim me kwero. An bende abi yero rweny pa gi ma pe adiera, abi kelo bwokgi botgi; pien ka an ocako kweo, pe onanga; ka an owaco, pe giwinyo: ento gitimo marac i wang an, ki giyero gin ma pe an omaro.’ ‘Lubanga bi cwalogi ki rweny ma tutwal, mondo gikwano gin ma pe adiera,’ pien ‘pe ginongo mero pa adiera, mondo giben ogwoko,’ ‘ento gi mero i bedo marac.’ Isaia 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
Lami me polo openyo: 'Ngo ribo ma tek maloyo romo ribo bwoyo, loyo nyutu ni in itye ka yeko i kom ma atir, ki ni Lubanga okoko tic mii yin, kace i atir itye ka timo gin mapol kun winyo cik pa lobo, kede itimo richo bot Yehova? O, en ribo madit, ribo ma lamal, ma mako bwoyo, ka dano ma i cawa acel obedo ongiyo adwogi atir, gibalo kit me luyobedo maleng ki Roho ne ki twero ne; ka gi poyo ni gi rwate ki gi medo ki jami weng, ki pe mito gin mo, ento i atir, gi mito gin weng.' Testimonies, volume 8, 249, 250.