“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

I Baibul tye gin mogo ma tek me ngeno, ci, calo ki lok pa Pita, jo ma pe gi can ki jo ma pe gicung matek giyuko gi me gubalo gi keni. I kwo man watwero pe poko mit pa lok weng i Baibul; ento pe tye lapok tic mo ma matek tutwal i adwogi matiyo ma bi bedo i mung me ruc. Ka kare obino, i yore pa Lubanga me gwoko, pi piny opoloki i adwogi me kare eno, wic gi bi poke ki Lamo Maleng pa Lubanga me pore lok pa Baibul, keken ki cege ci ki lamo, nyaka gin ka gin onen piny ci oketek kacel i rek ma pe ki bal. Gin weng ma tuko pire tek i kom woro kwo pa tipu bi nyutu maber, pi pe keken myero obale onyo wot i mudho.

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

Ka wa owoto i rek pa lok me lanabi, adiera ma kinyuto pi kare wa ki neno maber ki kiyubu maber. Wan myero wa mii yubu pi twero ma wa tye kwede kede pi ler ma lero i yo wa. Jo ma obedo con gi myero mii yubu pi ler ma kiyeyo ni obed lero i gi. Wi cegi onongo paro i gin mapol i Lok pa Lubanga ma gitemogi. Ento pe gi ngeyo adiera ma wan ngeyo. Pe gi myero mii yubu pi ler ma pe gi tye kwede. Gi tye ki Baibul calo wa; ento kare me nyutu woko adiera mapire tek ma ikom giko pa lok me piny man obedo i cawa me agiki me jo ma bin bedo i piny.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

Ngec me adier ma pire tek kityeko yubu rwom ki kit me kare pa dano, calo gin obedo. Adiera me kombedi, ma obedo tem pi dano pa kare man, pe onongo obedo tem pi dano pa kare me con. Ka onongo ler ma kombedi tye nyiso wa ikom Sabat me cik ma angwen onongo kimiyo bot dano pa kare me con, Lubanga onongo obalo gi pi ler enoni. Testimonies, voliyum 2, pot buk 692, 693.

New and Old

Manyen ki Macon

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

I kare keken tye nyutu manyen pa adieri, lok pa Lubanga bot jo pa kare meno. Adieri macon tye ma rwom weng; adieri manyen pe tye pire kene woko ki macon, ento obedo nyutu pa en. En keken, ka wa ngeyo adieri macon maber, dong wa romo ngeyo adieri manyen. Ka Kristo omito me nyutu bot jo ma en opwonya adieri pa odwogo i kwo pa en, ocako ki ‘Mose ki lubo lanen weng,’ kacel ki ‘onyutu botgi i coc weng gin ma tye ikom En keken.’ Luka 24:27. Ento can ma cobo i nyutu manyen pa adieri aye ma miyo ye bot macon. Ngat ma gamo onyo weko manyen pe nonge ki adieri macon matwal. Pi en, twero pa adieri macon me miyo kwo doc wot woko; en dok obedo con cal ma pe tye ki kwo.

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

Tye gin mo ma giyaro ni gigeno ki giyubu gin ma adier i Alokaloka ma Macon, ento gikwanyo Alokaloka ma Manyen. Ento ka gikwanyo woko me cwako yubu pa Kristo, ginyutu ni pe gigeno gin ma kwaro madit ki lamal giwaco. ‘Ka ubedo ugeno Mose,’ Kristo owaco, ‘ubedo ugeno An; pien ocoyo ikom An.’ Yohana 5:46. Erac, yubu gi pa Alokaloka ma Macon keken pe tye ki twero ma adier.

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

Jo mapol ma giyero ni gigeno ki gipyonyo Lok maber tye i bal macalo eni. Giweyo woko Makwalo me Kit Malac, ma Kirisito owaco ni, ‘Gin aye magi ma gicoyo ikom An.’ Yohana 5:39. Ka gi yeko Kit Malac, gin dong calo gi yeko Kit Manyen; pien kit aryo magi obedo but acel ma pe romo yaby. Dano mo keken pe twero nyuto kakare Cik pa Lubanga ka pe tye kwede Lok maber, onyo Lok maber ka pe tye kwede Cik. Cik obedo Lok maber ma kicako rwome iye, ento Lok maber obedo Cik ma kiyabo woko. Cik obedo tung; Lok maber obedo poto ma tye ki lodo maber, ki nyim ma oyubo.

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Cik macon nyutu Cik manyen, ki Cik manyen bene nyutu Cik macon. Keken obedo nyutu me dwong’ pa Lubanga i Kristo. Gin aryo ginyutu ada ma bi mede pire kene nyutu ngec manyen ma matut bot ngat ma temo matek.” Christ's Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Adiera ma kombedi, kacel ki tito ne, en “adiera ma kinyutu” pi kare mo ma pire tek, ma “kityeko neno maber ki kityeko yaro maber.” Jo ma tye bedo i kare ma “adiera ma kombedi” kinyutu, ginyutu ni myero gicwako adiera en, onyo githo. Adiera mapol ma gicel kacel me yubu “adiera me temo pa kombedi” pi “jo ma tye kombedi man”, gityeko yarogi i “yabo pa adiera mapatpat” “i kore ki agiki pa lok me lobo man.” Adiera, ci “adiera ma kombedi,” kinyutu calo ranyisi i “Lok Manyen” i kore ki “Lok Macon.” Adiera kigengo i waci pa lami aryo, ci adiera tye ki acaki ki agiki, ma me kom ki ma me Lamo, macon ki manyen, alfa ki omega, mokwongo ki agiki.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Twol pa wac pa malaika me acel, ma jo Millerite oketo, obedo “macon” i yore ki “ada me kare ma kombedi” me wac pa malaika me adek. Jo ma “tye ka yweyo Macon,” “i calo gitye ka yweyo Manyen,” pien gin aryo obedo bute pa gin acel ma pe twero gweco.

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

An oneno ni obedo tek tutwal ni lami, labongo, obed ka kengi, me gwoko ki gengo tutwal rwom ma orieny ma pe ki rito, ka keken ma gin bino neno tye ka cako malo. Setani tye ka kongo wa i tung keken, ci ka pe watye ka kengi, ki wangwa oyab bot rwate ne ki okwone ne, ki wa bedo ki kupe me lweny pa Lubanga weng, atir ma mac pa jo marac bi kobo wa. Tye adiera mapol matwal ma bedo iye i Lok pa Lubanga, ento “adiera pa kombedi” en ma apir me dieŋ pa Lubanga mito kombedi. An oneno peko ma tye ka cono ka lami gityeko welo ki i gin madwong pa adiera pa kombedi, gityeko bedo i lok ma pe kican me kelo apir ocok kacel ki me miyo cwiny obed maleng. Kany Setani bi tero twero weng ma romo me balo tic.

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

Ento gin calo kabedo maleng, ma kirwate ki cawa 2300, Cik pa Lubanga ki Geno pa Yesu, gin tye ber atir me yaro maber tic me Advent ma con, ki nyutu ngo ma kabedo wa kombedi obedo, ki keto piny geno pa joma gicobo, ki mi cwiny ber atir pi kare ma lamaleng ma obino. Gin eni, ma an aneno mapol, obedo gin madwong ma jo-loko lok myero bedo ikomgi. Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“Ka Maleng, ka ki rwate kwede nino 2300, cik pa Lubanga ki geno pa Yesu” obedo lagoro me yaro “yub pa Advent ma con” pa jo pa Miller; ki ka itimo kamano, me yaro “kakare atata” “ngo ma kit wa kombedi obedo.” Jo ma tye ka “pe geno” “yub pa Advent ma con”, tye ka “pe geno” ikom gin ma miyo “adwogi pi anyim ma dwong.” Gin ma miyo adwogi pi anyim en aye chon.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Buk pa Joel obedo kwena pa adiera ma kombedi ma temo. Man kityeko moko adier ki jo mapol ma otyeko waco lagam. Joel kityeko nyutu ni “adiera ma kombedi” ki Roho me Porofesi, ma, ki wac pa John i Buk me Revelation, en lagam pa Yesu.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Yabo pa Yesu Kirisito, ma Lubanga omiyo ne, me nyutu bot latic ne gin ma myero otimore cok; kede ocwalo malaika ne me nyutu bot latic ne Yohana, ma omiyo adwogi me lok pa Lubanga, kede adwogi pa Yesu Kirisito, kede gin weng ma oneno. Yabo 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

“Laloc” pa Yohana (ma otyeko keto i coc), kimiyo ne i but adek. Ocoyo “Lok pa Lubanga,” “Laloc pa Yesu,” kede “gin ma oneno.” I cing abicel acel kede aryo me buk me Apokalips, Yohana onen calo ngat ma omino lagam me “Timu pa poropheti.” Lagam eno tye ki nyuto mapat pa Lok pa Lubanga, kede bene tye ki nyuto mapat ma gicwalo bot laporofit ki loke pa Kiristo; (bedo ka Kiristo kene owaco lok meno, onyo ki malaika mamegi) kede lagam eno bene tye ki ada ma kiketo i kom dirim kede vijon. Timu pa poropheti obedo laloc pa Kiristo ma gicwalo bot laporofit, kede tye ki twero acel keken calo ka malaika onyo Kiristo owaco lok meno.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Ci apoto piny i tungene me woro en. En owaco bot an ni, Nen, pe itimo mano: an aye latic kwede in, kacel ki owete pa in ma gitye ki lagam pa Yesu: woro Lubanga: pien lagam pa Yesu obedo cwiny pa lok me lanabi. Nyutu pa Yohana 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gabriel nyutu ni en rwate me tic ki John, ki en pe gin me yabo. Gabriel bende nyutu ni "brethren" ma John obedo i wi gi "gi tye ki lalok pa Yesu," ma obedo "Timu me poro lok." "Brethren" ma John obedo i wi gi gin jo 144,000, ki "brethren" weng tye ki "Timu me poro lok."

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

Gicako i kiny matut, giceto woko i cok me Tekoa; ka giceto woko, Jehoshaphat ocungo kede owaco ni, “Winji an, Juda, kede jo ma bedo i Jerusalem; yie i Rwot Lubanga me wun, ci ubibedo ki tung; yie i laneneni me en, ci ubibedo maber.” 2 Kroniko 20:20.

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

Genuru i Rwot Lubanga wuu, ka kamano un bino bedo mamega; genuru i lanen ne, ka kamano un bino bedo maber.

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

Aisaia 8:20. ‘Bot cik ki bot lami; ka pe gi waco tung lok man, pien ler pe tye iye gi.’ Lok aryo tye kany kiceto bot jo pa Lubanga: kit aryo me loyo maber. Cik ma Jehova keken owaco, ki Tipu me porofeci, gin gin aryo ma miyo ngec me loro jo pa En i yore weng. Deuteronomio 4:6. ‘Man obedo ngec mewi ki par mewi i wang jo me piny, ma gibiwaco ni, Adier, piny madit man obedo jo me ngec ki jo me par.’

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

Cik pa Lubanga ki Roho pa Porofesi wot kacel me tero kanisa ki me mii ne tam, ka kare mo keken kanisa onongo ogamo man ki winyo cik pa En, ci kicwalo Roho pa Porofesi me tero kanisa i yo ma atir.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

Revelation 12:17. "Ci dragon otyeko kwero dako matek, ci odonyo me lweny ki lut pa iye ma odong ki woko, ma gi gwoko cikke pa Lubanga, ki gi tye ki lamal pa Yesu Kristo." Porofesi man nyutu cwec ni kanisa ma odong ki woko obi woro Lubanga ikom cik ne, ci obitye ki mio me porofesi. Winyo cik pa Lubanga, ki Roho me porofesi, kare weng gi aye ma otyeko mi rweny jo pa Lubanga ma atir; ci pol kare, temo tye ikom nyutu ma tye kombedi.

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

I cawa pa Jeremiah, jo pe gipenyo ikom lok pa Mose, onyo pa Elija, onyo pa Elisa; ento gipenyo ka gikwero lok ma Lubanga ocwalo bot Jeremiah nyaka teko ki twero pa lok eno oŋwec woko, ci onongo pe tye yot mo, pire keken obedo ni Lubanga ocwalogi i tongo.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

Kamano keken, i kare pa Kristo, jo onongo gi ngeno ni lok pa Yeremia en atir, kede gi loyo cwinygi me geno ni ka onongo gubedo i kare pa kwarogi, gubinemako lok pa en; ento i kare acel keken gikwero lok pa Kristo, ma lajogi weng onongo gicoyo bot en.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

Ka kwena pa malaika me adek ocake i lobo, ma pi nyutu cik pa Lubanga bot kanisa i opong maber kacel ki twero, lagam me porofesi bene icek odwogo odok. Lagam man otiyo but madit tutwal i tedo kacel ki cwalo nyim pa kwena man.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

Ka ruc me paro ocake ikom tami me poyo Buk Maleng ki yore me tic, ma kiketo pi yalo geno pa jo ma gene i ngec ki kelo pe-rwom i tic, Laa me poropheti dong kare weng oketo ler i kit man. Dong kare weng okelo rwom me paro ki rwom me tic bot dul pa jo ma gene. I poto weng ma ocake i yubo pa ngec ki medo pa tic, jogi ma okengo tek i cik pa Lubanga kacel ki ler pa Laa me poropheti gi olonyo, ci tic omedo i lwete gi. Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Buk me Joel ki nyutu maber tutwal calo “present truth” i iye Roho pa Porofesi, ma, calo kit ma John owaco i buk me Revelation, obedo tito pa Yesu. Bene kimiyo cimo maber tutwal i iye Lok pa Lubanga. Baibul kede Roho pa Porofesi weng giketo Buk me Joel maber tutwal bot nino me agiki.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

Nabii me con acel acel owaco lok, pe pi cawa gi keken, ento pi wa; pien lok me gi nabi dong tye katic pi wa. ‘Kombedi, gin weng magi otime botgi me bedo cal: ki gicoyo gin magi pi cege wa, bot wa ma agiki me piny obino.’ 1 Corinthians 10:11. ‘Pe pi gi keken, ento pi wa gi otimo laco gin magi, magi ma kombedi gi miyo ngec botu jo ma gu kobo Injili botu, ki Laro Maleng ma ki cwalo oko ki i Polo; gin magi ma malaika mito neno iye.’ 1 Peter 1:12. ...

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Lok pa Laco Yoel tye “tung kede teko” “i wi” jo ma “agiki pa lobo obino i wi-gi.” “Tung kede teko” en keken poyo wic ni “ada me kombedi” kare ducu obedo tem, ci jo ma pe gi loyo i tem giyaro gi calo jo i Baibul macalo Yuda.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

Pwonya obino dok dok, ento Judas pe omako gi i cwiny. Ginen adaa kombedi ma lubo cing ne? I ler pa cik pa Lubanga, dano ma tye ki cwiny me kene gineno kit pa gi marac, ento pe gitimo dwogo ma kimite; gidok wot ki i kit me richo acel bot mukene.

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

Pwonye pa Kiristo romo tiyo maber i kare wa kede i dul me kwo wa. En owaco ni, 'Pe alamo pi gin man keken, ento bende pi jo ma bi geno i an kun wac pa gi.' Lacam maromo cente bino bot wa i nino magi me agiki, macalo ma obino bot Yuda. Pwonye maromo cente ma pe otimo kwede i kwo pa iye bino bot jo ma winyo, kadi bene gubedo kwede bal maromo cente, pien pe guweko richo gi. Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Weng i buk me Nyutu, Yohana teto cal pa jo me Lubanga i kare me agiki; kadong ka kityeko yweyo ne i Patmos, Yohana bende teto cal pa jo ma gituno gi i tem madit me cik pa Sande. Owaco pingo ma gikelo ne i twol.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

An Yohanna, ma bene an owadwa mamegi, kede rwate mamegi i peko, kede i lwak pa Yesu Kiristo, kede i gumo pa Yesu Kiristo, abedo i piny ma i pi ma kiwaco ni Patmo, pi Lok pa Lubanga, kede pi tesimoni pa Yesu Kiristo. Revelation 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Yohana ogamo peko pi Bibilia ki Roho pa Poropheti. Pingo ma 144,000 gibedo ka giyubo gi pi Roho pa Poropheti? Adiera ma acel ma porofeta Yoeli nyuto en golo woko ki yie pa Laa me Seventh-day Adventist. Ka Laposito Pita onyuto ni Pentekoste ocoko buk pa Yoeli, Pita omedo lok me medo jo-Yahudi ma gityeko lwenyo yaro pa “leb”. Jo-Yahudi, ma dong giyaro calo Seventh-day Adventist i kare me agiki, giporo ni Pita ki jo ma tye ka waco lok gitye “kongo”. Seventh-day Adventist bin lwenyo lok me Kom me agiki calo ma jo-Yahudi me kare pa Pita otimo. Gubin tim mano, pien jo ma tye ka waco lok me tem pa “adiera me kombedi” pa Kom me agiki tye ki “adiera macon” me twolo; pien adiera manyen pol kare tye i kom adiera macon. Jeremiya olonjo jo pa Lubanga i kare me Kom me agiki wek giwuo i yo macon ki gwinyo dwon pa tarumbeta pa lulu gwoko, ento gikwero. Lok me adiera “macon” me twolo ki nyutu gi calo “kare abiro” me Levitiko 26, ma tero anyim laloc pa kube i kom Sabati pa piny.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

Anen ni kanisa ma ki nying kende kede jo Adventista ma ki nying kende, calo Judas, bicedo wa bot jo Katolika pi nongo twero gi me bino yaro adwogi. Jo lalar i kare eno bino bedo jo ma pe ngene tutwal, ma jo Katolika pe ngene gi tutwal; ento kanisa kede jo Adventista ma ki nying kende ma ngene geno wa ki tice wa (pien gi neno wa marac pi Sabiti, pien pe gi twero me goyo piny ne) bicedo jo lalar, kede bicobo gi bot jo Katolika ni gin jo ma gikweyo cikke pa lwak; man en ni, gi gwoko Sabiti, kede gi pe gwoko Sande.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

Eka Jo Katoliki gimiyo Jo Protestanti cik me medo anyim me nywako cik me waco ni, dano weng ma pe bi gwoko ceng acel me wik i kabedo pa ceng abiro me wik, biketo gi i tho. Jo Katoliki, ma gin mapol, gibicungi Jo Protestanti. Jo Katoliki gibimiyo teko gi bot cal me kisolo. Kadong Jo Protestanti gibitimo kit ma min gi otimo con me ketho jo maleng. Ento, pud pe cikgi okelo adwogi, jo maleng binywak woko ki Dwol pa Lubanga. Spalding ki Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Dye aryo, Sister White oyero “kric ma i nying keken” ki “Adventisti ma i nying keken”, ka yaro con ma tye i iye gurup “ma i nying” aryo gi “Katoliki.” “Kric ma i nying keken” ki “Adventisti ma i nying keken” gicayo jo ma kilaro gi Pita ki Yohana, pi Sabat, pien pe gi twero dwoko marac ne. “Kric ma i nying keken” ki Katoliki pe gi twero dwoko marac ada me Sabat me nino abiro, ki “Adventisti ma i nying keken” pe gi twero dwoko marac “dye abiro” me Levitiko 26, ma en cik me Sabat me piny. “Kric ma i nying keken” ki Katoliki pe gi twero dwoko marac ada atir ni Sabat me nino abiro obedo “ada ma kicako kwede” me Baibul, ki “Adventisti ma i nying keken” pe gi twero dwoko marac ada atir ni “dye abiro” me Levitiko 26 obedo “ada ma kicako kwede” me Millerite.

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Kabedo pa John me kikweyo i Patmos nyutu jo 144,000 ma gigwoko kare Baibul kede Roho me Poropheti, kede ma gicweyo kwede mapol ki woko ikom Sabat me nino abiro, kede gicweyo kwede ki iye ikom Sabat me higni abiro pi lobo. Pikare man, adwogi pa John me pingo kicweyo kwede i rek abongwen lubo ne i rek apar: Sabat, kede lok ma oa ki i lacen ("i bakom") ki "dwon madwong" calo "torompeta."

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

An Yohana, ma bene an owadu wunu, kacel kede wunu i peko, ki i Piny pa Yesu Kristo ki i luro ne, an nongo an i cingo ma gicako ni Patmos, pi Lok pa Lubanga, ki pi nyutu pa Yesu Kristo. An nongo an i Roho i nino pa Rwot, ci an winyo i tung an dwon madit, calo pa turumpet. Revelation 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Yohana obed cal pa joma i 9/11 winyo dwon opuk pa lacam me Apokor apar aboro ma kwayo jo pa Lubanga me dwogo i “yo macon” pa Yeremiya. Dwon madwong eno bende obedo ciko me opuk ma abicel, ma bende obedo keca ma adek.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Sista White ocoyo ni, “Bibil ocok kede okubo kacel gin ma dwong mamegi pi dul me agiki man.” Buk me Joel obedo acel ki gin ma dwong me Bibil ma obedo adwogi ma atir me kombedi i “nino me agiki.” I kare me Pentecoste, Pita onyutu ni en aye buk me Joel ma bene tye kitimo kaka kiyubu. Pita, calo Joel, pe okwaco matek pi kare me Pentecoste, ento okwaco matek pi “kare” wa. Kare me Pentecoste obedo kud me acaki pi Dispensation me Kricitiani. Pentecoste nyutu acaki pa Dispensation me Kricitiani, kede ka tye kamano, kinyutu agiki pa Dispensation me Kricitiani. Agiki pa Dispensation me Kricitiani obedo kare me kud me agiki, macalo kit ma kinyutu iye i Pentecoste. Ka tye kamano, Pita obedo cal pa jo Lubanga i agiki pa Dispensation me Kricitiani, ma ginyutu tyeko me yuto woko pa Roho Maleng, ka gitiyo ki buk me Joel me timo eno.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Ento Peter ocung' anyim ki apar acel, oywoyo dwonge, owaco botgi ni, Jo Judaea, ki jo weng ma obedo i Jerusalem, bed angec botu man, ki winy lok am: Pien gin pe gicen ki kwete calo i paro wiyi, pien kombedi en cawa adek me nino. Ento man en gin ma janabi Joel owaco ni: I kare agiki, Lubanga owaco ni, abi dwalo Roho me an i wi ring weng; ki lutino mamegi ki nyara mamegi gibedo ginywako lok me janabi, ki luteny mamegi gubineno neno ma loyo, ki ladit mamegi gibedo gicoto nindo. I bot latime mamega, ki i bot nyako latime mamega, abi dwalo i gin cawa Roho me an; gubedo ginywako lok me janabi. Abi yaro kican i polo maloyo, ki alama i piny ma piny iye; rem, ki mac, ki tyek pa twolo. Ceng bino oloko otum, ki dwe bino oloko rem, pud obino cawa maduong’ ki ma ngene pa Rwot. Ki obedo ni, ngat mo keken ma bi kwaco nying pa Rwot, obi rweyo.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Pi bedo lacweo ma otum me nyutu mito ngec ma ocung maber ni agiki pa piny kiciko ne ‘rek i tung rek’ i lok me gin matime ma i Kitabu me Lok pa Lubanga. Ki adwogi man bene, tye eni ni lanyutu keken gin cal pa jo pa Lubanga i nino me agiki. Joel oketo buk ne i nino me agiki, pien buk ne cwalo kwena ni ‘Nino pa Rwot’ tye ka rwato.

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Yub dwon pa tarumpeta i Siyoŋ, ci waco lok me lweny i got mara ma maleng: obed jo lobo weng cwinygi oriri: pien ceng pa Rwot obino, pien en tye macokcoki. Joel 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

Tarumbeta, calo cal, i tung acel ki yore mapatpat, nyutu wac me poyo. Calo cal, tarumbeta twero nyutu kare ma olare onyo kare me acel, onyo gin aryo kacel, ki kit ma tye iye. Tarumbeta bene nyutu lim. Cer me Tarumbeta, nino apar mapwod pe Nino me Kwero Kwer, obedo wac me poyo pi lim ma tye kabino.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

‘Nino pa Rwot’ romo nyutu kare acel me cawa onyo kabedo me cawa, ki kit ma lok obedo iye ka ‘Nino pa Rwot’ ki tiyo kwede. ‘Nino pa Rwot’ romo bedo rwome me kuro ma ki timo, ma ki nyutu calo twoke abiro me agiki; onyo romo bedo kuro ma ki timo i agiki pa kare me cawa alufu acel. I neno mo keken, opuk tye ka nyutu kuro pa Lubanga ma ki timo. Ka meno, ‘Nino pa Rwot’ romo nyutu kare acel ma Lubanga miyo kuro, onyo kabedo me cawa ma Lubanga tye ka miyo kuro.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

“Tarumbeta,” macalo i “Nino pa Rwot,” twero nyutu kabedo me kinde ki kare me kinde, kaka ki yubu ne i kabedo ki kare ma otime ma ki nyutu gi ki tarumbeta 7 me Adok (Revelation) 8 ki 9. “Nino pa Rwot” ma Yoel tye ka nyutu kwede “tarumbeta” ma bigoyo, obedo kabedo me kinde ki kare me kinde, ma cako kun gamo pa jo otho ogiko, kede gamo pa jo matye ocako. I 9/11, ki goyo tarumbeta me nyutu bino pa gamo pa jo matye calo kabedo me kinde, kede me nyutu 9/11 calo cako pa kare me gamo pa jo matye.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Kombedi bene, Rwot owaco ni, dwog wun bot an ki cwinyu weng, ki lancic, ki kwed, kede ki pore. Kede gud cwinyu, ento pe gweth me wun; kendo dwog bot Rwot Lubanga wun; pien en tye ki kica ki kwero, opoto i bur, kede tye ki ber bedo madwong, kede ojuko peko. Ngat mane ngeyo ka obidwogo ki olok cwiny, kede olek kica i pot pa en; kadi rwate me cham kede rwate me nywamo i bot Rwot Lubanga wun? Yu opii i Siyoni; kwero lancic; kwac cok ma maleng. Joel 2:12-15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Man obedo kare aryo ma Joel ociko ni ki cweyo dwon pa tarumbeta. Tarumbeta ma i buk Joel gin ngec me cakwanyo pi kwero ma tye ka rwate me loc abiro ma me agiki, kede gityeko keto gi i kit me kwac me Laodicea pi dwoko cwinya kede agiki ma tye ka rwate pa cawa me tem.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Kwanyi matek, pe ituk; yaro dwoni macalo opuk, nyutu jo pa an pikgi, ki ot pa Jakobo balgi. Yesaya 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Isaya, Yoel, Yohana ki Petro, gi weng tye ka nyutu 144,000 pa nino pa agiki, macalo Yeremiya ma nyutu kare ma tarumpeta myero ogoye.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Ma Ladit owaco ni: Un bed i yoo, ki inen, ki penjo pi yoo macon—ange tye yoo maber—ki wot iye, ki ubino nongo kuc pi cwinya wunu. Ento gin owaco ni, “Pe wabino wot iye.” Bene an aketo luyote i tung wunu, waco ni, “Winji dwon apila.” Ento gin owaco ni, “Pe wabino winji.” Yeremia 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

I cawa me agiki man, i kare 9/11, kigoyo opuk, ci pi me agiki ocako poto i kom jo ma giyero yore maber kede gi woto iye. En i kare eno ni, malaika me Buk me Nyutu apar aboro o aa piny.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Ka i ceng 9/11 ot madit me New York gicobo piny, malaika ma twero madit o aa piny, ki koth me agiki ocako obut.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

I ceng 9/11, koth me agiki ocako poto matidi me anyim poto weng me en i cik me Sunday.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘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.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

Tic madit pa Lok me Ber pe bi giko ki nyutu pa twero pa Lubanga ma tye macok loyo nyutu ma onongo ocako kwede. Lok me lapir ma onongo opong i kot me acaki i cako pa Lok me Ber, obipongo dok i kot me agiki i giko ne. Kany tye “cawa me yweyo” ma Laposito Pita onongo ogamo ni obino, kun owaco ni: “Omiyo, dwokuru i cwiny, ka dwokuru bot Rwot, pi peko megu obed odiro woko, kun cawa me yweyo obino ki i wang Rwot; en obicwalo Yesu.” Tic pa Laposito 3:19, 20. Lweny Madit, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Otum atir pa "kare me yweyo" otime ka itye kwo, pien ciko en aye "lok cwiny," ma pe itwero timo ka i tho. "Kare me yweyo" obino ka "richo" pa cwinyo ma tye kwo pud romo "pudo woko". "Kare me yweyo" ocako i 9/11, man onyutu cako me loro pa jo tye kwo. Pentekoste otimo dok i agiki pa cawa pa Injili. Ka "kare me yweyo" obino, gin ma kityeko yaro i Pentekoste ocako dok timo.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

Ki cwiny matwal, atye ka neno anyim i kare ma gin ma otime i nino pa Pentekos bi dwogo dok time ki teko madwong mapol loyo ma onongo obedo kanyo. Yohana owaco ni, ‘Aneno malaika mukene obur ki i polo, ki bedo ki teko madwong; kadong piny ocwerre ki jeng ne.’ Eka, macalo i cawa pa Pentekos, jo bi winyo adwogi ma kiwaco botgi, dano acel acel i leb me kene.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

Lubanga twero cege kwo manyen i cwinya pa dano weng ma mito atir me timo tice pa En, ci twero meco labi kwede tutunu matye pye ki i kac, ka miyo gi bedo gi leb maber i pako pa En. Teko me waco woko adier ma lamal me Lok pa Lubanga obipongo i dwon pa alufu mapol. Leb ma waco ki peko obiyab, ci gi ma tye ki cwiny macok coki obi miyo gi rwate me cwalo laloc ma cwiny matek ikom adier. Myero Rwot okony jo pa En me yweyo ot pa cwinya ki gin weng ma pe maler, ci me gwoko kube ma rwate ki En, pi bedo gitumo i kot ma ogiko ka bi cwalo woko. Review and Herald, July 20, 1886.

We will continue in the next article.

Wa bi medo i coc ma anyim.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Malaika ma onongo owaco ki an dok obino, oketo an woko ki nino, calo dano ma kiketo woko ki nino. En owaco ki an ni, “In neno ang’o?” An awaco ni, “Aneno, ka nen, pyeŋ me lela ma pire kene me gol, ki akom i wiye, ki lela abicel i wiye, ki pipa abicel ma rwate bot lela abicel, ma tye i wiye; ki yic zaitun aryo i tung kene, acel i boko macego pa akom, en ma mapat i boko magiŋ pa en.”

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Ci an adwoko bot malaika ma tye ka waco ki an, ni, “Magi gin ngo, ladit na?” Ci malaika ma tye ka waco ki an odwoko an ni, “In pe ingeyo ngo ma magi gin?” An owaco ni, “Pe, ladit na.”

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Ci odwoko, owaco bot an ni, Man en lok pa Rwot bot Zerubbabel, ni, Pe ki twero, pe ki teko, ento ki tipu na, owaco Rwot pa jo lweny weng. Zekariya 4:1-6.