We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.

Wan tye ka waco ikom but me neno ma Iseya oneno, ma ocako i Pot Buk 7 ci mede okato i agiki me Pot Buk 12. Wa tye ka timo mano pien i 1850, “Ladit ocweyo cing ne dok pi cawa aryo, me dwogo jo ma odong keken bot ne.” Wa tye ka keto alama me yoo me 1844 okato i 1863 i kabedo gi. “1850” ki “dwogo me aryo” obedo acel ki alama me yoo magi.

Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.

Ka neno pa Isaya ocake i ves acel me chapta abicel, dong kare mo keken ma lok ma tye macalo ‘i nino eno’ kiyaro bot, myero kiketo ne i kabedo me porofesi ma kityeko cweyo i chapta abicel. Lagony madit me yweyo neno maber en me ngeyo ni porofesi tye katic labongo cik me dwogo ki medo, kede cik man tye katic i neno.

The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?

Lok adwong me lanen mapol mapol ma ki nyutu i neno pa Isaya, ma cako i dul abicel, myero watalo kwede ki paro ni, ikom gin ma acel loyo weng, Isaya tye calo cwiny ma omii lub i 9/11 me yaro ni kot me agiki obino. I kom gin ma kigiweyo maleng man, dul abiro me Isaya nyutu piny luor en en ma janabi onwongo nyutu i dul abicel, ka opondo lapeny ni, ‘kare mede adaa?’ me yaro lok pa 9/11 bot kanisa ma ocweyo woko bot adwogi, ‘ma gitye ki wang ento gipeko neno, kede ki wi ento gipeko winyo.’

In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.

I neno, rwot marac ki otum Ahaz, obedo alama pa ngat pa Laodikea ma pe bino nongo wac me ceko pa koth me agiki ma gicwalo ne jo me gengo ma gin cal pa Yesaya ki wodi, ma gito wang ki Ahaz marac ki otum.

9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.

9/11 obino i kit ma otimore con me lanen pa Daniel 11:40; ento ka kicweyo kabedo pa Isaia i 9/11 i gonyo 6, en tye i kit me lanen i Daniel 11:40, ento madito maloyo, en tye i ‘kit ma otimore con ma okane pa 40.’ ‘Kit ma otimore con ma okane pa 40’ ocake i 1989, ka cik en ocok i kwede poto woko pa Soviet Union. Ki 1989 nyono i ‘cik me Ceng’ pa 41, en ‘kit ma otimore con ma okane pa 40’ ma Leona pa dul me Yuda oyab woko iye keken. Gin ma man nyuto i tamwa ku Isaia calo laloc me ‘latter rain’ piny 9/11 en ni: dul acel me lok me ‘latter rain’ ma Isaia tye ka poro, obedo—Daniel 11:41–45.

Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.

I chapta 10, Isaya, ka tye i yub me lacam i 9/11, tye ka miyo ciko ni gintic ma bino tutwal obedo “cik ma pe atir,” en aye “cik me Sande,” ma ki nyutu i Daniel 11:41. Nyutu pa Isaya me ngec me “latter rain” kityeko keto pire i “histori ma ocuke” me vese 40, ma i lacen me 9/11. Otimore me vese 40 i 1989 oketo Isaya i lacen me 1989, i 9/11, kun kilito ne ki tutwal me mac ma ki kwanyo ki altar. Isaya nyutu lami-ngec, ma ngec ne tye ki vese abicel me agiki me Daniel 11.

Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.

Isaya owaco lagam ni en ki nyithinya obedo pi alama ki tim ma pire tek. I Kit abiro, Ker adek, Isaya ki nyathi pa en tye bot kutu me pii ma aa ki i pot me pii ma i wi, i yore madit, mabot Lobo pa Fuller. Isaya tye ka cwalo lok me kot me agiki, ma ooyete ki mo me waco i Kit abicel; ki tye bot alama adek me kot me agiki, ki bene tye kwede nyathone, Shearjashub. Kutu me pii pa pot me i wi obedo nyutu pa por pa lanen manyutu bot paipu aryo ma opong ki mo me gol, ma Zekariya onyutu, ki ma Sista White waco kwede tutwal; gin bene ginyutu lok ma aa ki i kutu me pii pa pot me i wi i lok me kot me agiki.

Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.

Yor me pi pa Isaya rwate ki tung pi aryo pa Zekariya, ci lok me ter pa Ellen White oketo Zekariya kacel ki lim pa nyiri apar ma pe ginywako. I pot buk abicel, ka Isaya oneno dwong pa Rwot, oyiko pire i lum. En oyie me cwalo lok ma ki nyuto iye i nyig lok adek calo lok ma miyo lobo yar ki dwong pa Lubanga. Ci ki pire me mac ma ki kwanyo ikom kac me lamo gicoyo ruc en; con ocungo i kume ma ki yubo ki pi ma oa ki kume me malo. I pot buk 28, Isaya ciko lok pa kuc me agiki calo ‘rek i rek’, ci i nyig lok adek kume me malo nyuto rek mapol me lok pa lanen.

Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.

Isaia, ma tito cwinya i 9/11, keken onongo otunge i kama ma mafuta me bul opukore piny aa ki kume ma i wiye, ka cwinya en onongo okwaye yoo maber ma kelo i yoo macon pa Yeremia, ma obedo “yoo madwong (yoo) i but palo pa ‘Fuller’” pa Isaia, kama “kuc” pa Yeremia tye. Lok pa Isaia ikom “kot me agiki” pe keken tye i cing pa rek pa nyiri maleng apar, pa Zekariya me paipu me bul aryo, ki pa Yeremia me yoo macon; ento bene Isaia tye tung i “palo pa Fuller” kama “Lakwena me Kwer” tye yweyo ki yiko lutino pa Lewi calo feza ki bul.

It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.

Minungkong sayon nga buluhaton sa pagtagna ang pagdala sa ubang mga linya ngadto sa bersikulo tres sa kapitulo syete. Ang lana ni Zacarias ug ang napulo ka mga ulay nagdugtong ngadto sa hagdanan ni Jacob ug sa nahaunang duha ka mga bersikulo sa Pinadayag, kay silang tanan naghisgot sa pamaagi sa pakigpahibalo tali sa Dios ug sa tawo. Ang daang alagianan ni Jeremias nagalakip sa “magbalantay” nga nagpatunog sa trompeta, nga gisalikway sa dautan ug binuang nga hari nga si Ahaz sa pagpatalinghug. Kana nga trompeta nagadani sa tanang mga trompeta sa pagtagna, maingon man sa mga magbalantay nga manalagna, ngadto sa “dalang halapad” ni Isaias, diin si Isaias ug ang iyang anak nagatindog aron sa pagpahayag ug usa ka mensahe ngadto sa pangulo sa Laodicea.

Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.

Isaya ki otino mamegi Shearjashub, ma lube ni 'joma odong' bi dwogo', gitye kacel, ki ginyutu cwalo wac pa lok me 'latter rain' ma obino i 9/11. Gi cito me nongo Rwot marac Ahazi, ka gin laco ki otino ginyutu alama me Alfa ki Omega, cik mapire tek pa yore me 'line upon line'. 'Line upon line' obedo cik ma gicwalo calo ki cik me 'day/year' pa Millerite.

On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.

I August 11, 1840, poropheci me Islam me “second woe” me Revelation 9 o oromo, kede cik me Millerite me “nino/mwaka” omoko atir; ka mano ogonyo lok me poropheci pa Miller pi 1843, ma ogamo i kom cik me nino/mwaka. I September 11, 2001 poropheci me Islam me “third woe” me Revelation 9, 10 kede 11 o oromo, kede cik me alpha (8-11-1840) kede omega (9/11) omoko atir, kaka lami ma tye ki teko madit me Revelation 18 ogore piny ka ot madit pa New York opoto piny—calo kaka lami ma tye ki teko madit me Revelation 10 bene ogore piny i August 11, 1840, ka alpha ma onongo romo ki omega o oromo.

Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).

Pe Isaya keken ki wod pa en pe gi nyutu keken cik me “rek ki rek”; ento gi bene nyutu lok pa Eliya, ma nyutu lok ma kimiyo calo kamako pa laco ki nyithindo pa en. Lok pa Eliya, ma kicoyo kama pud pe ocake nino ma madit ki marac pa Rwot, tye ka nyutu lok ma obino kama pud pe ocake acaki me keca pa Lubanga ma oyaro tye katime. Keca pa Lubanga ma oyaro tye katime nyutu kare ma en aye “nino ma madit ki marac pa Rwot.” Kare en cako ki Cik me Sande, ki mede woko i bal abiro me agiki. Kare en cako ki Cik me Sande, ki kato woko ki bal abiro me agiki. Lok pa Eliya dong kicano iye cik me Alfa ki Omega, ki keto-kede cego me rwate pa giko pa kare me tem. Ki lok pa Eliya, tye bene rek mapol me porofeti ma kicano ikom Eliya; pien Eliya, maleng ki Yesu, onyuto Yohana Mubatisa, ki pien Eliya ki Yohana, maleng ki Dako White, onyuto William Miller; ki kacel, Eliya ki Yohana Mubatisa ginyutu gin aryo: 144,000 (Eliya) ki lwak madit i Nying Woko 7 (Yohana).

Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.

Yesaya ki wode tye i yoo macon, ma gin twolo, kede gitye ka yudo mo me bul; pien gin bikira ma tye ki ngec, ma gitye ka wot i yore me loyo maber pa lakweyo, ma kityeko ponga i October 22, 1844, me nyutu cik me Sande. Yesaya ki gi ma odong keken ma odok, (pien mano aye ma nying pa wode Shearjashub nyutu: “gi ma odong gubedo odok”), ginyutu gi ma odong keken ma “odok” i yoo macon i 9/11. Rwate pa ladit ki gi ma odong keken, ma obedo bende rwate pa Alfa ki Omega, ma obedo bende rwate pa Eriya “cwinye pa ladito ki pa lute”, nyutu ni Ladit Miller ki rwate pa en bot dul me gi ma odong keken pa malaika me acel, obedo yore me Alfa pa Filadelfia. I yore me Alfa, Ladit Miller onwongo kinyutu macalo Eriya ki Yohana Baptiista, ma Yesu onwongo kinyutu ni en obedo lami ma oyubu yoo pi Lami me Laloc. Jami weng magi ma kityeko ponga e porofesi i gin me Alfa pa malaika me acel ki me aryo, gityeko dwogo i gin me Omega pa malaika me adek.

There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.

Tye ngec atir madwong mapol ikom cal pa Isaya i neno, ento kany wa keken tye ka nyutu ni Isaya pire kene tye ka nyutu gin atir mapatpat ma yubu cwiny pa kwena me kot me agiki me 9/11. Rek weng magi ma wa omoko lok ikomgi, kadong ka adier mapol mukene bende tye i ves adek me chapta abiro.

In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.

I verse 8, ada me poro mede tek ka nyutu lagony ma oyabo giko me “verse 40” ma i cuk; kede maber tutwal, lagony eno bene kinyutu pire kene i verse pire kene ma kicano cako pa poro me kare ma tye higa 2520 aryo.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.

Pien wii Suriya en Damasko, ki wii Damasko en Rezin; ki i iye mwaka 65 Efraim bi yubu woko, pe bi bedo oganda. Ki wii Efraim en Samaria, ki wii Samaria en wod Remaliya.

If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Ka pe ugeno, adada pe ubed tek. Yesaya 7:8, 9.

Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.

Kikaro pa Yesaya ikom lok me koth me agiki tye ki “seven times” pa Musa, pien poropheti me mwaka 65 ma i gonyo 8 nyutu kabedo me acaki pi duk me bolo ki duk me bat pa Israel pi kikweyo-gi i woko pi mwaka 2520. I gonyo acel acel bene nonge lakii ma yubo rek adek me poropheti ikom giko piny pa Soviet Union i 1989 ma i Daniel 11:40, kacel ki Daniel 11:10, ki Yesaya 8:8. I tung rek adek man (Yesaya 8:8; Daniel 11:10, 40), lakii en “wi” me gonyo 8 ki 9. Ka kiketo lakii me “wi” i gonyo adek magi ma rwate, bur me gin matime ikom Lweny pa Ukrain, ki Lweny me Piny Tutwal me adek ma pud tye ka bino, kigolo. Ka bur pa poropheti eno kigolo, ci gonyo 11 nyo 16 me Daniel 11 nonen rwate ki gin matime i gonyo 40 me Daniel 11, enyim giko piny pa Soviet Union i 1989. Golo woko “gin matime ma kipungu i gonyo 40” obedo ada, acel ki gin ma kiyero matidi mo ma kinyutu ni gi tye ka golo pucu i rwom ki golo pucu me “Revelation of Jesus Christ” piny-piny me anyim ka cawa me tem dong tye ka giko.

Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.

Vase acel me Dul aboro pa Isaya cako ki lok me, “Kede bene,” ma nyutu ni Dul aboro myero obed i wi Dul abiro. Ka maloyo ni lok me acel en “kede bene,” Vase adek me Dul aboro kigamo kacel ki Vase adek me Dul abiro me bedo moko me aryo ni dul aryo magi myero kiket gi rek i wi rek. Vase adek magi weng gonyo nyithindo acel pa Isaya, ma nyinggi weng kwano lok pa lanabi matye i tar. Shearjashub tero lok “jo ma odongo bi dwogo,” kede Mahershalalhashbaz tero lok “rap i golo pa lweny.” Kwany pa nying cako ki Shearjashub, dong kiyor ne Mahershalalhashbaz (nying ma madwong maloyo weng i Baibul). Alfa ma ki nyuto kwede “1” obedo tin, kede i kany bene kityeko nyute calo “jo ma odongo”; ento Omega ma ki nyuto kwede “22” obedo madwong, ki nyutu kwede nying madwong maloyo weng i Baibul, ka bene nyuto yore ma rap pa “cik pa Sande.”

The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.

Jo ma odong me Alfa, ma kiweyo ne calo Shearjashub, tye ki lacoo ne Aisaia i rwom adek. Ka gitye kacel, gibedo Alfa ki Omega, kede gitye kacado i kabedo ma kicono ki tito adek ma lagam pi kop me agiki.

Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

Ci Rwot owaco bot Isaaya ni, “Wot kombedi me nongo ki Ahaz, in ki Shearjashub, wuowi ni, i agiki pa ol me pi pa kume ma i wi, i yoo madongo pa pach pa lapoyo cal.” Isaaya 7:3.

Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.

Aisaia obedo cal me 144,000; kede ka tye ka nyutu kwac me 9/11, Aisaia bene nyutu kwac me Julai 2023. I 9/11 Aisaia obedo Laodikean, ma kinyutu ki Yakobo ma orwako kabedo pa dano mukene, ma onongo obino cano twero me lanyic pa Esau, kun Adventism kilwo woko ki cogo pa Rwot; ci i 2023 Aisaia nyutu Isirael ma lagony. Aisaia nyutu dano ma onongo tye ka nyutu lok pa Lubanga, ma onongo ogenyo ni obedo Laodikean, ci lacen kom ma tye ka tur oywec ne omiyo obedo Filadelfian.

“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.

Yesaya oneno bung pa Lubanga ma pire keken. Oneno nyuto pa twero pa Lubanga, ka otyeko oneno rwom pa En, lok obino bot iye me wot ki timo tic acel. Otyeko paro ni pe rwate piny pi tic eno. Ngo ma omo ne me paro iye ni pe rwate? Onongo opwodho iye ni pe rwate mapwoyo kun oneno bung pa Lubanga?—Pe; opwodho iye ni tye ma atir i kom Lubanga; ento ka bung pa Laa me lweny weng onyute bot iye, ka oneno rwom pa Lubanga ma pe romo tito ki leb, owaco ni, ‘Arem; pien an ngat ma lebna pe maleng, ka an bedo i tung’ jo ma lebgi pe maleng; pien wangena oneno Rwot, Laa me lweny weng.’ Eka serafim acel obino bot an, onywako laceng ma tye mac i lwete, ma ocwako ki gin me kwaco ki i kom alitari; oniwo i lebna, owaco ni, ‘Nen, man osiwo lebni; peko mamegi kikwanyo, ki richo mamegi kiyubo.’ Man tye tic ma ka ngat ngat wa mito obed timo pi wa. Wa mito laceng ma tye mac ki i alitari omake i lebwa. Wa mito winyo leb ma kicono ni, ‘Peko mamegi kikwanyo, ki richo mamegi kiyubo.’ Review and Herald, June 4, 1889.

How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:

Lok ma 'Nining?' i lacim abicel me Yesaya obedo cal me 9/11 nyaka bot cik me Sunday, ki lacim abicel obedo nyutu me 9/11. Lacim abiro nyaka aboro keto lok ma Yesaya omiyo bot ludito pa Yuda ma ogonyo woko, kede cal ma time i cawa me goyo cing pa jo 144,000 ka jo mabur pa Efraim gigodo. I neno acel man, Yesaya ocoyo ni:

Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

Nen, an ki lutino ma Rwot omiyo an, wan obedo pi alama ki pi gin ma lamal i Isirayel, ma gi oa ki bot Rwot me lweny weng, ma obedo i Got Siyon. Yesaya 8:18.

Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.

Yesaya ki otino pa iye obedo alama i tung gin ma pe ngat obalo ngec ma nonge i kapita abiro, aboro, ki abongwen. Kapita abiro, aboro, ki abongwen obedo kongo me nyutu pa neno weng, i lok mo keken ma lube ki ‘nino eno’ onyo ‘cawa eno’. Ves apar aboro nyutu ni Yesaya ki otino pa iye obedo alama, ki ves me anyim ki me acaki pa ves apar aboro ginyutu kare me cawa ma alama myero gubed ngene.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.

Gin mapol ikin-gi bi gudo, bi poto, bi yubu, bi kwato i tweyo, ki bi kweyo. Yik lamal, gami cik ikin jenge na. An abi kuro bot Rwot ma oyiko wangge bot ot pa Jakobo, ka abi yenyo ne.

Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.

Nen, an ki lutino ma Rwot omiyo an tye pi alama ki pi tim ma lamal i Isirayeli ki tung Rwot pa Lwak, ma obedo i got Siyoon. Yesaya 8:15-18.

Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.

Jo ma gigeno i Lubanga gitye calo Yesaya ki nyithin mere aryo. Gin jo ma botgi onongo Lubanga okano wang’e; en rwate pa jo ma gicako ngec ikom cik me kwayo pa Levitiko 26, inyim July 2023. Gicako ngec ni waci megi myero bed ki waco ni Lubanga onongo owoto ka matwal ki gi, mano nyutu ni onongo okano wang’e botgi.

To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.

Lok me ‘itung wac me lami, i keto lacim i cik’ obedo keto lacim pa 144,000 ma gigamo kwede ‘mapol’. Gin mapol kigilwongo, ento gin manok giyero. Mapol gigamo kwede Yesaya ki lutino mege aryo, ma kiketo gi calo gin manok. ‘Mapol’ gin aye nyiri mamer abicel ma pe ngec; ci pi mano, jami abicel otime botgi: gi coko woko, gi poto, gibubu woko, gicaki i lule, ci gikwanyo. Gi coko woko pien gigolo woko lok pa pi me agiki.

For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.

Pien ki leb ma gito-dito ki leb mapat, obiwaco bot jo man. Botgi owaco ni, “Man en yweyo ma iromo yweyo jo ma goro; ki man en dwogo cwiny;” ento pe giwinyo. Ento lok pa Rwot botgi ne obedo cik i iye cik, cik i iye cik; rek i iye rek, rek i iye rek; kany manok, ki kun manok; pi giceto, gibwo cen, gipobo, gidongo i kwer, ki gikwanyo. Yesaya 28:11-13.

In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.

I kare me keto ranyit me chapta aboro, Yesaya tero lok ikom poto pa jo maricho, ma kinyutu calo Ahas; ci i vasi apar adek me chapta abicel aboro, onwongo kinyutu dano acel keken. Kit ma omiyo gipoto en ni gikwanyo lok me kud me agiki, ma i botgi ne en “rek ki rek,” kaci ki kiwaco ne ki jo ma ginyutu calo gi tye ki labi ma timo pur pur. Jo Yudaya ma giyaro i Kare me Pentekote giwaco ni jopuonj obedo ki kongo, pien pe ginenge lok. I wicgi, ne gineno calo lok kikwaco gi labi ma timo pur pur.

In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.

I coc 3 me chapta 7, Aisaia, Alfa me kwena bot wod ne Shearjashub; ma keken obedo Omega bot wuon ne, ento bende Alfa bot luta ne. Calo lami pa Alfa ki Omega, gi tye ka cungo ka yore aryo me bulu ki i Ka Maleng me polo tye ka yubo kumu pi, keken i yoo madit me yoo macon pa Jeremia, i pat ma loko lino ki i lup odoko dote maleng maleng, kun Lakwong me Kwer tye ka kwero wodi pa Lewi, ki Aisaia ki Shearjashub bende. Ka gityeko bino kany, Aisaia omiyo rwot Ahaz ma tim marac ki ma pe ngene lok pa yoo macon pa Mose, me Levitiko 26 'seven times', ma tero maber i coc keken ni 'wii' obedo rwot, onyo piny pa rwot, onyo dul madit pa piny.

That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.

Lagonyo en oyabo lacim me Lok pa Lubanga, pi lweny pa Yukrein ma ocake i 2014 anyalo neno ne calo gin me porofesi me Bibilia, ma kiyaro ne calo itimo i caa me ciko ki kite pa 144,000 kacel ki i lok pa con pa Piresidenti adek me agiki pa Amerika ma Kigamo kacel. Lok me Koth pa Agiki kiyaro ne ki Isaya i pot buk 10 ki 11, ci kikubo lok pa con ma i wang ki ma i woko pa coc 6 me agiki i Daniel pot buk 11. Coc me acel pa coc 6 me agiki, en aye coc 40, Isaya oyaro ne i pot buk 6 ki oo i 9; ci i pot buk 10 ki 11, giketo i anyim lok ma kigolo kite iye i 1989, ka giparo lok pa con ma i wang ki ma i woko. Jami weng madit me Lok me Koth pa Agiki kiyarore i vijon.

The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.

Ves me agiki me chapta 10 ginyutu rekod me porofeti acel keken ma ves me agiki me chapta 11 tyeko yaro. Chapta 10 obedo ma i lwak, ento chapta 11 obedo ma i iye. I Kitabu me Nyutu, kanisa 7 obedo ma i iye, ki muhuri obedo ma i lwak. I ves me agiki me chapta 10, twero me Papa tye ka woyo cingi i kom Yerusalem; man obedo lok ma rwate ki lok me twero me Papa ma dong otyeko agiki, pe tye ngat mo me konyo ne, i ves 45 me Danieri 11.

As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.

En dong bi bedo i Nob i kare meno; bi lengo lwete i bot got pa nyako Siyon, got pa Jerusalem. Nen, Rwot, Rwot pa jolwak, bi lopo lim madongo me yath ki ruk matek; bi goro gin ma bor i kit piny, ki joma longo cwiny bi yubogi piny. En bi goro kec me lum ki cuma, ki Lebanon bi but piny ki laco ma tek. Isaiah 10:32-34.

The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.

Tyeko pa kapo apar obedo tyeko pa kare me tem pa dano, ci i kany ni tyeko pa Daniel kapo apar acel bene otum.

And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

En obiketo apup pa ot pa rwot mamege i tung pi, i got ma laling ki dwong; ento obino i agiki, pe obedo ngat mo ma obigonyo. I kare ango Mikael, rwot madit ma tye kagwoko nyithindo pa jo mamegi, obicake; bibedo cawa me bal, macalo pe obedo con kun piny obedo nyo i kare ango con; ento i kare ango jo mamegi obigonyo, dano mo keken ma ononge ki kicone i buk. Daniel 11:45, 12:1.

Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.

Chapta apar cako i vase acel ki “cik marac” ma Sista White miyo nying ni “cik me Sande.”

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Pe obedo maber botgi ma giketo cik ma pe atir, ki gicoyo peko ma pire tek ma gitero. Yesaya 10:1.

Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.

Chapta 10 cako i cik me Nino, ma rwate kwede vese 41 me Daniel chapta 11, kede ogiko ki rwate ki kare ma Mikael tye katungu i history me vese 45 me Daniel chapta 11.

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

Kityeko keto Sabat me cal, macalo kityeko keto cal me buleny i kac me Dura. Ka macalo Nebukadneza, Rwot me Babulon, omiyo cik ni dano weng ma pe gibolo i piny me woro cal man gibiketho, kamano bin waco cik ni dano weng ma pe giworo cik me Sande gibiketo gi i tur kede gibimiyo gi tho. Kamano Sabat pa Rwot gililo i cing. Ento Rwot owaco ni, 'Peko obedo bot gin ma gicako cikke ma pe tye kakare, kede bot gin ma gicoyo peko ma pire tek ma giciko' [Aisaia 10:1]. [Zefaniya 1:14-18; 2:1-3, kimwaco.] Manuscript Releases, volume 14, 91.

In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”

I "great earthquake" me i Revelation 11, ma nyutu "Sunday law" i vesi 13, tye cal adek me Islam ma kikobo ki "earthquake" ma oyuyo lewic me piny i Revelation 13, ka owuo calo "dragon". I Isaiah chapta 10, "Sunday law" kinyutu calo "cik marac" ma kimedo "woe" tung iye. I "great earthquake" me i Revelation 11, ki vesi 13 oko i vesi 18, Islam me "woe" mar adek kinyutu ki cal angwen me Islam, kede atak ma omiyo i United States i kare ma kiketo "Sunday law"; "Kede i cawa acel keken ne obedo yuyo madit me piny," "kede woe mar aryo otyeko oko woko; inen, woe mar adek obino me cawa manok. Kede malak me 7 ocogo," "kede kacoke me piny ne gikwer."

Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.

Kapita apar tye ka nyutu twero pa Papa, kacako ki vesi 41 i Daniel 11 nyaka vesi 45, i kare ma papasi dong ogiko. Vesi 40 pe obedo but lok me coc i kapita 10, pien Isaya tye ka nyutu ‘lok me kare ma ocung’ me vesi 40, ka kicwalo kwena me kud me agiki bot kanisa ma ocako woko ki yie, ma ginyutu ki Ahaz. Giko me kapita 11 tye ka nyutu cweyo woko ki twero pa Papa i lok me kare acel keken.

And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.

Kendo Ladit Lubanga obalo woko leb me nyanja pa Misiri; ki yamo madwong pa en obi yabo cing pa en i wi pi, kendo obi yubo ne i mitur abicaryo, omiyo dano ocero i piny ma obale. Kendo yoo madit binedo pi gudu pa jo pa en ma odongo ki Asiriya; macalo ne obedo bot Isirayel i kare mane owuoko ki piny Misiri. Yesaya 11:15, 16.

Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.

Yesaya apar obedo me woko, ento Yesaya apar acel obedo me i iye pa lok acel keken. Gin ma rwatte me woko ki me i iye tye mapol i Lok pa Lubanga, kede gin aryo man ma rwatte ginyutu ngec me ciko pa Malaiika adek calo ma Yesaya nyutu. Ngec me ciko pa Malaiika adek kibedo kiyiko i yore mapol ki lomo pa Roho Maleng, ento yik maber me ngec man en aye ni: en ginyutu gin matime ma rwate ki giko me cawa me tem, kede ginyutu matek mito me cweyo keni. Yesaya apar obedo gin matime, ento Yesaya apar acel obedo me cweyo keni.

“The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.

Gin ma otimore ma kube ki giko me kare me kica, kacel ki tic me tere pi cawa me peko, giketo piny maber. Ento jo mapol pe gi ngec ikom adieri ma dit magi, macalo ka pe con ki nyuto-gi. Sitaani tye ka neno piny me cweyo woko cing acel acel i cwinygi ma onoŋo omiyi gi bwongo pi War, ci cawa me peko bino nongo gi pe atera.

“When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.

Ka Lubanga cwalo bot dano lok me cwero ma ber loyo loyo, macalo giterone calo lok ma lapii maleng tye ka yweyo i tung polo gicoyo, En mito ni dano weng ma ki miyo gi twero me paro obed winyo ki lubo lok eno. Kec ma loyo cwiny ma kicoyo i kom pak pa lewic ki calone (Revelation 14:9-11), myero omiyo dano weng ocak puro matek i lok me poko pi ngeyo ngo ma ‘kite pa lewic’ obedo, kede kit mane ginyutu kwede me yaro me pe gicako en. Ento jo mapol giyiko winygi ki winyo adwong, gubedo dwogo bot lok me bwola. Laposito Paulo ocoyo, ka oneno i cawa me agiki: ‘Kare bi bino ma pe gibitamo lok me pwony ma opire.’ 2 Timothy 4:3. Kare eno done obino opong. Lwak me jo pe gimit adwong me Baibul, pien en kelo gony i mito pa cwiny ma opong ki richo kede mito piny; kede Sitaani omiyo gi bwola me ruc ma gimit.

“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.

Ento Lubanga bi bedo ki jo i piny me gwoko Baibul—Baibul keken—macalo rwom me yore me tito weng ki calo kidi me yubo weng. Paro pa jo ma ki ngec maber, lok ma ki kwanyo ki Sayensi, yie onyo dikison pa lobo pa kanisa—ma mapol tutwal ki pe rwate, calo kanisa mapol ma gi tye ka nyutu—dwòn pa jo mapol, pe acel, pe weng megi, myero peke kitemo calo lamal pi onyo i kom but mo keken me yie pa dini. Pien wacwako yore me tito mo onyo cik mo, myero wakwayo “Kamano Ladit owaco” ma opuk puki me gonyone.

“Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.

Satan tye ka keken ka temo me miyo wang jo dwogo i bot dano i kom Lubanga. Otel jo me neno bot labishop, bot lapastor, ki bot laprofesa me teologia, macalo gin ma nyuto wotgi; ento pe giyeny Bibul me ngeyo ngo ma gi myero timo kene. Ci, kun loyo paro pa jolubo magi, romo yubu jo mapol ki mito pa en. The Great Controversy, 594, 595.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.