“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.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Pentekosti, ka kimwono calo cakke pa Rwot, pe romo yiko woko ki Pasika, cakke me makati ma pe ki yisiti, rwate me yabu makwongo, kacel ki cakke me Sabiti. Pentekosti obedo kare me cawa, ento bene obedo gin acel i cawa. Pien eno aye pingo kicobo ne ‘kare me Pentekosti’. Kare eno ocako ki tho pa Kristo, iko iye, ki dwogo kwo. Bang ceto ne i Polo, Kristo ocako ceng 40 me poko kene; ci dong ki lubo kwede ceng 10 i ot ma i wi ot, ka bedo keken kityeko. 9/11 ocako kare ma otum i cik me Sande i United States. Cik me Sande eno ki nyutu ne ki ceng me Pentekosti calo gin acel i cawa; gin acel i cawa ma kicen kwede kare ma ocako i 9/11. Ki 9/11 naka i cik me Sande ‘kare me Pentekosti’ odwogo.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Pita owaco ni tim me cod me “leb me mac” pe obedo kew me mwenge, ento obedo opongo pa buk Joel, pien kiketo kec i ngec. Leb nyutu cwalo ngec, kede mac nyutu Roho Maleng. Ngec pa Pentekote nyutu bedo kacel pa kit pa Lubanga (Lubanga obedo mac ma goyo woko) ki kit pa dano ma leb nyutu. Calo ma Pita nyutu 144,000 i cawa pa kot me agiki, kede bene Yahudi ma gi rwate nyutu dano me laloc me con ma gikwanyo piny i kare acel ma kot me agiki tye ka poto.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. 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. Acts 2:4–15.
Ci gin weng opongo ki Tipu Maleng, ki gi ocako waco ki leb mapat mapat, macalo Tipu omiyogi twero me waco. I Yerusalem onongo tye Jo Yahudi, jo malube, ma bino ki i pinye weng ma i iye polo. Ka giiwinyo gin man, dul madwong ocok gi rwate, gi obanyo wii, pien dano keken winyo gi waco i leb pa iye. Ki gin weng gicayo wii, gi waco bot-gi: “Nen, pe gin weng ma gicano Jo Galili? Ento niningo wawinyo, dano keken i leb pa wa ma wa onywalo kwede? Jo Parthia, ki jo Media, ki jo Elam; jo ma bedo i Mesopotamia, ki i Yudea, ki i Kappadokia, i Pontus, ki i Asia, i Phrygia, ki i Pamphylia, i Misiri, ki i tung pa Libiya macego Cyrene; ki jo macego i Loma, Yahudi ki proselyti, jo Krete ki jo Arabu—wa winnya gicano i leb pa wa lok me tic madwong pa Lubanga.” Gin weng gicayo wii, ki gibanyo wii, gicako penyo bot-gi: “Man tye niningo?” Ento jo mukene, ka gicayo, gi owaco ni, “gi eni opongo ki waini manyen.” Ento Pita, ocungo ki apar acel, ogolo dwong me dwog, owaco botgi ni: “Jo Yudea, ki weng jo ma obedo i Yerusalem, bed man ngene botu, kendo winy lok me an: Pien gin pe gi miyo waini, macalo itamo; pien kombedi en cawa adek me nino.”
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Peter tye ka poko ni Pentekoste obedo tyeko pa lok ma tye i Buk pa Joel. Obedo tye ka timo man i kit pa lanen, i kare ma piny weng tye lamede, pien pit coc owaco ni jo obino “ki i dul weng ma i tung polo.” I kare 9/11, piny olero ki duŋ pa Kristo; ci dok i Cik me Sande, jo 144,000 binyutu cal pa duŋ pa Kristo maber tutwal, ka giyubo gi malo calo bendera me lanyut i wang piny weng. Kare me Pentekoste ocako i 9/11, ci otum i Cik me Sande.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
Pe ngat acel ki wa binongo matwal lacim pa Lubanga, kun pud kit bedo wa tye ki lik onyo cono mo acel iye. Obedo pire wa me yubo bal i kit bedo wa, me kwero ot pa cwinya ki cono weng. En de, kudho me agiki obi aa i iye wa, calo ma kudho me acaki obino i iye lacot i Nino pa Pentekoste.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
Wan yot tutwal opongo cwinya ki jami ma wan ocopo. Wan paro ni wan jutegi, ki jami ma omedo botwa, ento pe wan ngeyo ni wan ‘poko i pek, i cwiny marac, i pwore, i orumu, ki i lac.’ Kombedi obedo kare me winyo coyo pa La wac ma atir: ‘A miyo in tam ni: dong i cako ki An bul ma otem i mac, pi in obed jutegi; ki bal oywete, pi i obale, ki pi kica pa lac mamegi pe oloke; ki i yonyo wang mamegi ki dawa me wang, pi in onen.’ ...
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
Kombedi en ni wa myero wagwoko wa kede lutino wa, ka piny pe kopoto wa. Kombedi en ni wa myero wakweyo lor pa kitwa, ka wamiyo gi obed ler i remo pa Liel. Kombedi en ni wa myero waloyo bedo malo i cwiny, ceke me cwiny, ki tuk pa lamal. Kombedi en ni wa myero wagwec ka watim tic ki bedo ma keken pi marom pa kit. ‘Kany, ka yin winyo dwon pa En, pe itwolo cwinye yin.’ Wa tye i kit me temo madit, ka wa kuro ka wa ciko pi nyutu pa Ruodha. Piny tye i mudho. ‘Ento yin, owadwa,’ Paulo owaco ni, ‘pe itye i mudho, pi ni nino en pe okwanyu macalo jawalo.’ Tami pa Lubanga kare weng en me dwogo woko lela ki i mudho, mor ki i kwer, ki kuc ki i ringo, pi cwiny ma tye ka kuro ki yar.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
Itimo ngo, owete, i tic madit me bedo matyar? Jogi ma tye kacel ki piny tye gicako kit pa piny kede tye gibedo matyar pi alama pa dic. Jogi ma pe gicwako geno i piregi keken, ma gicweyo piregi piny i wang Lubanga, kede giyiko cwinyegi maleng kun girwako ada, magin tye gicako kit pa polo kede tye gibedo matyar pi cic pa Lubanga i cogo wigi. Ka cik ociyo woko kede ka cic kigoyo, kitgi obedo odong maleng ki pe ki bal pi kare weng.
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
Kombedi en kare me yubu. Rip pa Lubanga pe bi kete matwal i lapii pa lacoo onyo dako ma pe maler. Pe bi kete matwal i lapii pa lacoo onyo dako ma tye ki mito dwong kede mito piny. Pe bi kete matwal i lapii pa lacoo onyo dako ma tye ki leb me bwoli onyo ki cwinya me bwoli. Jo weng ma gibino gamo rip, myero obed pe ki tege i wang Lubanga—gi ma romo bedo jo me polo. Wut anyim, owadwa ki nyadawa. An romo cono keken macokcok ikom gin magi i kare man, ka awaco wiu keken ni myero yubu. Yeny Gitap Malubo keni keni, wek ubinyutu bedo matek ma woro me cawa man. Testimonies, buk 5, pot 214, 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Kany, Sister White nyuto ni Pentekote obedo kare acel mapore keken, marwate kwede cik me Cawa i Amerika (United States), "ka kicwalo cik." Ento, ka bene onyutu cik me Cawa ki Pentekote calo kare acel, lokne ma lwayo pi bedo matere nyutu kare ma mapwod pe obino cik me Cawa, ma kicwako calo kare me Pentekote. Cik me Cawa obedo adwogi pa Sabat me nino abicel, ki kare ma aa ki 9/11 i nyim cik me Cawa kiromo nyutu calo me cal "Nino me tero pa Rwot." Bedo matere obedo i anyim adwogi.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
Koth me agiki bi obur ikom jo 144,000 macalo kaka koth me acaki obur ikom latici i nino me Pentecost. Kare ma kitito calo kare me Pentecost ocako ki koth matidi ka Kristo odwogo ki Wotho Malo pa En.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ka otyeko waco man, opuro botgi, owaco botgi ni, "Kaw Roho Maleng." Yohana 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Pum pa En cwalo Laro Maleng, kede pum en aye ma cweyo dwon pa lok. Yesu en Lok, kede pum pa En cwalo Laro Maleng ki kit me miyo lok pa En. Pum en aye ma okelo kwo i kom pa Aadam, kede pum en aye ma kelo kwo i lwak pa Ezekiel me lagi ma kuru pa jo ma otho ma kigoyo gi dok i kwo.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
Tic pa Kristo me pumo Roho Maleng ikom landini pa iye, ki me miyo botgi kuc pa iye, obedo calo pi manok manok i kare me acaki pa kudhi ma opol madwong ma obimiyogi i ceng me Pentecost. Spirit of Prophecy, volume 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
I acaki me kare me Pentekote, “yamo” pa Kristo omiyo lacar Roho Maleng, ento mogo pe gene.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
Ento Thomas, ngat acel i apar aryo, ma nyinge Didymus, pe onongo obedo ki gi ka Yesu obino. Latic mukene ci owaco bot ne ni, “Wan oneno Rwot.” Ento owaco botgi ni, “Ka pe aneno i cinge ot me limo, kede ka aketi lacim an i ot me limo, kede ka aketi cing an i lanyime ne, pe abigeno.” Yohana 2:24, 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
Kare me Pentekote ocako kare me ‘temo’, ki cako ki puk me cing pa Kristo kacel ki loki pa Toma me pe yie. Loki pa Toma i cako obedo calo loki pa Jo Yahudi i agiki me kare me Pentekote. I cako, Kristo omi jopwonjore lokne ki Roho Maleng; ento i agiki me kare me Pentekote, jopwonjore omiyo lobo lok ki Roho Maleng.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
Tic ma Kristo otyeko timo ka opoyo i wi latic pa En, obedo lagam me aryo pi tic acel kamano ma en dong otyeko timo ki latic pa En i yoo ma cito i Emmaus.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
En obedo ni, ka gi tye ka waco kede kacel ki paro, Yesu keken ocem i butgi, oceto kede gi. Ento wanggi gigengo, pi pe gingeyo en. ...
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Ci en owaco botgi, “Jo ma peka, ki cwinyu ma mamot me geno gin weng ma lanen owaco! Pe con myero Krisito opoto peko man, dok odonyo i cwec mame?” Ci con ocako ki Musa ki lanen weng, oyaro botgi i buk pa Lubanga weng gin ma lube kene. Ci gubino piny i gweny ma gityo iye; en obedo calo ni obino medo odonyo anyim. Ento gikwanyo en, gicayo ni, “Bed ki wa; pien oturo obino, ki nino oceto maber.” Ci en odonyo me bedo ki gi. Ci ka obedo i mesa me cham kacel ki gi, okawo makati, ogamo, okwero ne, ominogi. Ci wangegi oyabe, giginongo ni en; ci en obalo ki bot wangegi. Ci gicako owaco acel ki acel, “Pe con cwinya wa ocako tyen iwa, kun owaco kwede wa i yo, kacel ki ka oyabo botwa buk pa Lubanga?” Luka 24:15, 16, 25-32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Ka calo ma Yesu ‘obedo ki kume’ i Emmaus, eka en ocamo kwede lutic pa en. I but aryo magi, camo tye kinyutu. Kacel, gin magi nyutu ni acaki pa kare me Pentekoste kitye ki alama me puk pa Roho Maler, kadong ki camo. Gin ma cako tie okelo yubu i bot dul ma gene ki dul ma pe gene. Camo, miyo Roho Maler, kacel ki yabo Kitap Maleng, weng nyutu ni Kricito ocako puro ne ki ‘Mose ki jo janabi weng.’ Puro pa Kricito onongo kicano ki me kawore rek me janabi pa Mose ka orwako rwom kwede rek pa jo janabi weng, kany manok, kuno manok.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
I 9/11, pum pa yamo angwen pa Ezekiel owoto i wi cok ma ogogo ma otho i kit 37. I kare en, macalo ma ki rupo kwede malayika ma oboyo piny i 11 August 1840 ma omiyo lok pa malayika acel teko, malayika me Lok me Atyero 18 oboyo piny ki lok ma myero icamo, macalo ka latic pa Yesu ocamo i cako me kare pa Pentekoti. Pe geno pa Toma nyutu ni ka kicweyo lok en, alama me yengo kicimo.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
Ka waloko lok ikom poto pa Twin Towers i 9/11, ki waco wa ni Rwot ocungo me "yubu pire tek dyer lobo." Obedo piro madwong me paru ni "yubu" i tung jo pa Lubanga kitime ki jo ma tye ka lwenyo ikom lok me ada. Tye "yubu" ma i woko, ento "yubu" ma iye i Kanisa otime i kare ma ki tye ka cwalo lok.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
Apenyo tyen pa kayo ma aneno, ci konyutwone an ni obino kelone ki lok ma atir ma kiwito oko ki nyig pa Janeno ma Atir bot jo Laodicea. Man obitimo tici i cwiny pa ngat ma orwako en, kede obiweko ne yubu malo alama kacel ki yaro lok ma atir. Jo mogo pe gibiro rwako lok ma atir man. Gibiro gengone, ci man aye ma obikelo kayo i tung jo Lubanga.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
Aneno ni lok pa Ngat ma Atir pe giluwo en abicel keken. Lok ma macukcuk, ma kwo me anyim pa kanisa kano ikom en, giciko piny, dok ka pe, gityeko weko woko weng. Lok man myero oket dwogo cwiny ma piny; dano weng ma giyeco en atir gibiluwo en ki gibiloro. Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
Jo ma gamo nyutu pa kwena pa Laodicea gucweyo “yubo” ma i iye. Sister White oyaro ni kwena pa Jones ki Waggoner me 1888 obedo kwena pa Laodicea.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
Ngec ma A. T. Jones ki E. J. Waggoner omiyo wa obedo ngec pa Lubanga ma bot kanisa pa Laodicea, kadong peko madit obedo bot dano mo keken ma yaro ni ogeno adwogi, ento pe nyiso bot jo mukene kome ler ma Lubanga omiyo. The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Gamo bot ngec pa Laodikia kelo yengo, ci Dako White mii ngec pa 1888 rwom ki bino piny pa lacar ma i Revelation 18.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
Pe mito cweyo woko paro ma dong kitime con, ki yero adier man, obedo i pat ma twolo i rwom madit me gonyo ma otyeko nyutu i Minneapolis ikom kwena pa Rwot ma obino ki bot owete Waggoner ki Jones. Kun gonyo meno odok tek, Satan otyeko miyo kigwoko woko ki bot jo wa, i rwom madit, twero ma piri pa Lamo Maleng, ma Lubanga onongo cwiny ogamo me miyo botgi. Lami lweny otyeko gengo gi me nongo rwom me timo maber ma onongo obedo magi i kelo adier bot piny, macalo kit ma jo-Apostol ogamo ne bang nino me Pentekoti. Ler ma myero oyeyo piny weng ki dwong pa en kigonyo ne, ci ki tic pa owete wa keken kimiyo ocwako woko, i rwom madit, ki bot piny. Selected Messages, buk acel, pot 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Pe-yie pa Thomas i acaki me kare me Pentekoti, ma nyutu calo gengo kwena ma obino i nino me Pentekoti, otyeko nyutu calo poto ma otime ka jalalo pa Adventisti me Nino Abicel onongo gengo kwena ma bot cawa pa Laodicea, macalo kicwalo ne ki Jones ki Waggoner i 1888. I 1888, Malaika madongo me Yekitwero apar abicel obur piny me olimo piny ki dwong pa En; ento, pien jalalo magi pe giyie me weko but paro ma gicweyo con, boko cik pa Korah, Dathan ki Abiram otime dok. Thomas, Ayahudi i nino me Pentekoti, boko cik pa Korah i kare pa Mose, kacel ki boko cik pa 1888, weng nyutu calo 9/11, ka, calo Joel owaco, tarumbeta myero obuo. Tarumbeta en, calo Isaiah owaco, kityeko buo ne me nyutu richo pa jo Nyasaye; ka mano, obedo nyutu calo 1888 kacel ki kwena bot Laodicea. Lawaneno pa Jeremiah, ma obuo tarumbeta me dwogo i “yore macon”, rwate ki Isaiah ma yiko dwon ne calo tarumbeta. Lawaneno pa Jeremiah gin lawaneno pa Habakkuk, magipenyo ni kabedo mane gibedo kwede i adwogi onyo lweny me lok pa gin matimegi?
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Abi cungo i kabedo me lalo na, abi keto an i tung me ot ma lalar, abi rito me neno ngo ma obi waco bot an, ki ngo ma abi dwoko ka kinago an. Habakkuk 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
Lok "reproved" nyutu "kicweyo matek onyo kigoyo lok ki," ci nyutu ni tye penyi, pien coc ma bino anyim miyo lagam.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Lubanga odwoko an, owaco ni, “Go coc me neno, ki imiyo obed maler i lepa, wek ngat ma kwano ocito.” Habakkuk 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
“Nywaro” onyo yubu ma ocako i timo piny pa tari me Millerite obedo lok pa William Miller kacel ki cik pa nyutu me poropheti piromo ki lapwony me tam pa Lubanga pa Protestant. Nywaro i tari me Millerite ocako ki moko atir pa lok me Millerite i ceng August 11, 1840, ka pe “ngat mo piny loyo Yesu Kiristo” oboro piny ki buk matin ma Joni onongo myero ocwako ka ame. Nywaro me lapakwach pa Habakkuk, pe-yie pa Tomasi, lukruok me 1888, lukruok pa Korah, nywaro me gudru i Pentecost, gin weng gitimo moko atir ni obedo nywaro ma ocako i 9/11. Lok me nywaro ma gicako waco konye obedo lok pa kec me agiki, ma ocako cwalo matin i 9/11.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
Dwoko ma i buk Habakkuk ma omiyo Millerites ocweyo cal me 1843, tye ka kube ki cako bedo me duli aryo me jobwolo, ma kicimo kwede: Korah ki jo ma obedo kwede pinyore ki Moses; Thomas ki latic mukene; waco pa Yudaya ni lutic gitye i mwai i Pentecost; jo ladit pa Adventism i 1888; Protestants pinyore ki Millerites i 1844; ki nyako ma pe ngec ki nyako ma tye ki ngec me ceng October 22, 1844.
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
I ceng 9/11 Kristo oyweyo Roho Maleng bot japyen mamegi, macalo tipi manok mapwod obino wiro weng ikare me cik me Sande. En koni oyab cwinya me ngecgi pi lok pa lanenyo ma ocako ki "rek i kom rek" ki Musa, kun odwogo japyen jene odok i yoo pa con pa Jeremiya, kany ma gikopogi me yweyo opok pa ciko. Yweyo pa Kristo i 9/11 obino ki yot angwen pa Ezekieli ki Yohana, ci obedo lok pa Laodicea, ma obedo "straight testimony", ma kelo yubu ka gimekgi. 1888 tye calo lutubo woko pa Kora, Dathan ki Abiram; pien pe lok kende keken ma gimekgi, ento bende jo gwoko ma kiyero ma gityeko yweyo opok ki dwon ma rwate.
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Sista White ocoyo ni, “shaking ma aneno” “bino kelo ki tesimoni ma racel ma kwaco woko ki tami pa Janeno ma Adier bot jo Laodikea.” Kwena me 1888 obedo tesimoni ma racel en, kacel 1888 ki 9/11 gimiyo ranyisi me bino piny pa Malaika me Revelation 18.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
Myero waco lok ma maler bot kanisa me wa ki kit pa tic me wa, me miyo jo ma tye ka cod weyo cod.
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
Ka lok pa Rwot kageno ki kigwoko, wa bidonyo anyim maber tutwal. Wanen kombedi mit wa madwong. Rwot pe twero tiyo ki wa nyaka opumo bedo i kom maboke. Awinyo lok ma owaco: 'Ka pe tye goro ma piny pa Roho pa Lubanga i cwinya, ki ka pe tye teko ne ma omiyo bedo, lok adier bedo calo barua ma otho.' Review and Herald, November 18, 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
I 9/11 lok pa Laodikea otyeko atir, kun kwac pa agiki bot jogi me lagam pa Lubanga ma con ocako kinyutu. En keken ma Sista White ongiyo ni, “Lok me atir myero kicwalo bot ot gweng wa ki gang tic wa, me cwako cungi woko jo ma gongo i nino.” Lok pa Laodikea ocako ka malaika pa Revelation apar aboro oboro piny i 9/11; mano nyutu ni i 9/11 lok bot Adventist me Nino aboro ma tye kit Laodikea onongo tye ki pud tye ni, “cungi woko.” Joel ociko jo kongo ni gicungi woko i vesi abic pa chapita acel. 9/11 tito bino pa kare me tem agiki pi Adventism, ki keto cal pa cik pa Joel me gicungi woko. Kacako pa kare me Pentekote ocako ki cungo me jogi pa Lubanga i 9/11, ki otieke ki tyeko pa keng pa nyiri apar ma pe gicako, ma piny con ki cik pa Sannde.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
Yabo wang ma i 9/11 obedo luongo bot dul ma agiki pa jo me rwom ma tye i weko yie. Yabo wang ma piri i anyim cik me Ceng Abicel ogoyo wang ot bot jo me rwom ma con. Cako ki agiki gin acel keken, kede i July 2023, Janyutu aryo pa Apokalipisi apar acel giyabo wanggi me neno lweny ma i poro me July 18, 2020. Yabo wang ma i ikit twerone ki lweny, ma tito ni 9/11 obedo letaa ma acel pa alfabeta pa Ibrani, July 18, 2020 obedo letaa me 13, kede cik me Ceng Abicel obedo letaa me 22 ma en agiki pa alfabeta pa Ibrani. Letaa me 22 twerone gonyo kit pa Lubanga ki kit pa dano, ma ocoye agiki i yabo wang ma agiki i mag adek meno.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Rwot "orwo pumu me bedo i olur ma oyemo" i 9/11, macalo kaka en orwo Roho Maleng bot lami i cako cawa me Pentekote. Lami, ka opongo wuu i polo, ginyutu jo ma oketegi Roho Maleng, ci kuno ngecgi i Lok me lanen oyabe kun i kit me "rek i tung rek." Otime ka gitye ka cam ni en oketegi Roho Maleng; pien cam me cwiny myero ni icam ringo pa Yesu ki imin remne, ma en Lok.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
Jo mabalo ma orwate ki Korah, Dathan ki Abiram gicoyo dul ma (macalo twero pa Adventism i 1888) gityeko kelo ‘shaking’ pien gibaro ngec pa tarumbeta ma tye ka nyutu richo pa jo pa Lubanga, ki bene tye ka lwongo pi dwogo i yo macon, adwogi mapiny ma gicoyo ki ‘kare abicel’ me Levitiko 26. Tarumbeta tye ka lwongo pi dwogo cwinya ki yubu. Ma acel i kidi mapidyere me poro pa Miller—ki bene en aye ma acel mo ma Adventism otyeko kwero woko—gicoyo cako ki agiki pa muvimenti pa Millerite. Cako ki agiki pa ngec pa Malaika acel, ma Millerite gityeko yabo, kimedo kite ki ‘kare abicel’ pa Mose. I cako ogamo; i agiki okwero woko. Pien kwero meno, Ezekieli nyuto Adventism calo bonde me gik ma otho ma ogogo. Kare ma ocako i 1863 nyo i cik me Sunday i United States, obedo bonde me neno, ki waci pa Aisaia 22; ento ki waci pa Ezekieli, obedo bonde me gik ma otho ma ogogo. Bonde aryo magi me poro rwate ki ‘bonde me Jehoshafati’ pa Joel, ma Joel bene lwongo ni ‘bonde me tami’.
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Ka lok me tami man kitero maber, lapeny twero keti ni: Nining ma i kare me 9/11 buk pa Joel obedo lok ma Peter onyutu i kare me Pentecost? Wabici temo yaro maber lok me tami man i coc ma bino anyim.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
(Kityeko goyo coc i November 5, 1892, ki Adelaide, South Australia, bot 'Dear Nephew and Niece, Frank and Hattie [Belden].')
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
Ka Roho Maleng omii in lero, ibineno tim marac weng ma i Minneapolis macalo gin obedo keken, macalo Lubanga oneno pigi. Ka pe abineno in dok odoco i piny man, bed i ngec ni amii in kica pi peko ki apuk me cwiny ma ikelo i an labongo gin mo keken. Ento pi cwiny in, ki pi En ma otho pi in, amito ni in ineno ki imiyo ngec pi bal mamegi. In ocako bedo acel ki jo ma gengo Roho pa Lubanga. Onongo itye ki adwogi weng ma imito me ngeyo ni Rwot tye katimo tic ki cing pa Lacoo Jones ki Waggoner; ento pe iyaro lero; ci inge me cwinya ma iyiko, ki lok ma iwaco i kom ada, pe inongo cwiny ni i tye otum me miyo ngec ni in otimo marac, ni jo man obedo ki ngec ma Lubanga omiyo, in icayo piny i ngec en gi jo ma okelo ngec.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
Con pe aneno ikom jo wa cwiny ma kongo pi komgi keken, ki pe rwate me akwano ki moko lamal, macalo ma onyuto i Minneapolis. Kimiyo aneno ni: pe tye acel keken i dul ma gi gwoko lamo i cwinygi ma onyuto i kube mane, ma obino dok nongo lamal ma obaro maber me nyutu bedo ma ber pa adiera ma kicwalo botgi ki polo, nyaka gi dwoko otito gi piny ki gimik moko ni pe Lamo pa Lubanga en ma omiyo gi, ento pukgi ki cwinygi opong ki kica. Rwot ohero obino piny botgi, me ogwedogi ki ocobogi i dwogo gi i richo, ento pe giyero winyo. Ginen ki Lamo acel keken ma omiyo Korah, Dathan, ki Abiram timo kamaloyo. Jo Israel magi gi keto cwiny matek me giko lok ada weng ma onongo bi nyutu ni gitye i bal, ki gidok gidonyo dang i yoo me ngwec, nyaka jo mapol gikwongo woko ki bino kacel ki gi.
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
Gin en jo mane? Pe jo ma dir, pe jo ma pe ki ngec, pe jo ma pe ki nyutu. I goc cing man tye rwodi mia aryo ki abicel ma gityeko nying i lwak, jo ma gityeko dwong. Lokgi me yec obedo ngo? 'Lwak weng obedo maleng, ngat acel acel, kede Rwot tye ki gi: pingo ento un ityeru wiu malo i bot lwak pa Rwot?' [Numbers 16:3]. Ka Korah kede laremogi obale piny i kwero pa Lubanga, jo ma gi loki wicgi pe gin neno cing pa Rwot i lapiir man. I cawa ma odyere lwak weng gi waco bot Moses ki Aaron ni, 'Un onego jo pa Rwot' [verse 41], kede tuo obino i lwak, ki mapol loyo 14,000 obale.
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
Ka acano me aa woko ki Minneapolis, malaika pa Rwot obedo itung an kadi owaco ni: ‘Pe kamano; Lubanga tye ki tic pi in me timo kany. Jogi tye katic i kit pa kubo pa Kora, Datan, ki Abiram. Ane atye aketo in i kabedo mamegi ma atir; ento jo ma pe tye i mera pe gibino yaro ne; pe gibino winyo laloc mamegi; ento abi bedo ki in; kica na ki twero na gibino cwako in. Pe in gin gicayo, ento lutic na ki lok ma akobo bot joga. Gicayo lok pa Rwot. Satan okano wanggi ki ogweyo paro ma atir pa gi; ka pe cwiny acel acel obale ki kwer man—bedo cingi ma pe kiyubu maleng ma tye ka cayo Roho pa Lubanga—gubino wot i duc. Abi kwanyo yang me lero ki kabedo ne ka pe gubale ki gubed dok, wek amedgi. Gityeko potogi wanggi me loyo. Pe gin weno Lubanga onyutu Roho Ne ki Twero Ne; pien gitye ki roho me ywayo ki cayo bot lok na. Bedo cwec, timo pa pe-ber, ywaya ki yabo tye kitimo kare weng. Pe gicido cwinya gi me yenya. Giwoto i lanyut me mac ma giloro kene, ka pe gubale gubino codo i piang. Mano ni Rwot owaco: Bed itung tic mamegi; pien an atye ki in, pe abi weko in, pe abi lalo in.’ Lok magi pa Lubanga pe atemo weko.
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
Ler ocako yaro maber ki maleng i Battle Creek; ento ngat mane i bot jo ma otimo buk i dul pa Minneapolis obino bot ler ki oyudo gin ma opong maber me adiera ma Rwot ocwalo bot-gi ki bot polo? Angat mane ogwoko wot ki wot kwede Ladero, Yesu Kristo? Angat mane oyar opong cwalo lok me balo—paco ma pe adier, bwon wange, cira ki paro marac, ki dwoko wi i adiera? Pe ngat keken; kacel pien pi kare madwong gi orwate me yaro ler, o weko gi i nyuma maber; pe gi med i ng’wono ki i ngec me Kristo Yesu Rwot wa. Pe gi nongo ng’wono ma mite, ma gin onongo twero nongo, ma onwongo me weko gi bedo gi teko i temo pa dini.
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
Kit ma gicako i Minneapolis nen calo ogengo ma pe romo loyo, ma i rwom madit omoogi i but jo ma pe gene, jo ma kwayo penyi, kede jo ma giyabo atir ki twero pa Lubanga. Ka tuk ma tek mukene obino, jo ma pi kare madir gitye ka gengo lok me atir ma mapol mapol be gitemo dok i jami ma gibelonye atir nining; ki be bedo tek pi gi me kawo gin ma aa ki i Lubanga, ka giyabo gin ma aa ki i twero me otela. Ema koka, yoo ma keken ma obedo maber pi gi en ni wot ki cwiny malac, gitimo yoo ma atir pi cenggi, pi pe jo ma tye ki peko i cenggi kikwayo gi woko ki i yoo. En gin madit tutwal jo mene ma wa bedo kwedgi: ka en ki jo ma woto kwede Lubanga, ma gene kede geno Iye, onyo ki jo ma giyaro ngec megi ma gi paro ni en, gitye woto i nyut me mac ma gi cako pire keken.
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
Kare, kweg, ki tic ma mito me gengo teko pa gin ma otico ka gengo lok me adier, otyeko bedo lacer marac atek; pien wa nongo obedo anyim i ngec me cwiny pi higa mapol; ci jo mapol mapol nongo omede i kanisa ka gin ma myero ne wotho i ler gimedo wotho nyim me ngeyo Rwot, pi gubed ginen ni wothone kityeko yubu maber calo okinyi. Ento ka ki myero liyo tic mapol atek i kanisa keken me gengo teko pa lutic ma odong obedo calo wang kidi me giraneti kun gengo adiera ma Lubanga cwalo bot jo pa En, piny odong i otum mapatpat ki ler.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
Lubanga o bedo ni myero jo me gwoko gicung, ki dwon acel gicwalo kwena ma kicimo pire tek, miyo tarumbeta dwon ma atir, pi jo weng obed gicungo i kabedo me ticgi ki gitim dulgi i tic madwong. Ka otye kamano, lacer ma tek ki maler pa malaika mukene ma obino piny ki i polo, ki twero madwong, non opong piny weng ki dwong pa en. Wan watye i dweyo pi mwaka mapol; ki gin ma gicung i wang ma otur ki gigeno yubo anyim pa kwena ma Lubanga o bedo ni myero ocwalo piny ki i meeting pa Minneapolis macalo taa ma wang-oo tye, gitye ki mito me miyo cwinya gi piny i wang Lubanga, ki nen ki ngeyo kit ma tic okageno ki pe-neno me wii gi ki duny me cwinya gi.
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
Cawa mapol gityeko rweny i lok-lok pa gin matidi; kare ma ber loyo weng gityeko gerno, kun malaika me polo gityeko peko i cwiny, gipe ki pacens pi ocoyo. Roho Maleng—tye manok tutwal me weko welo ne, ki me ngec ni cwiny weng myero orwate ne. Jogi ma orwate mwonya pa polo obino wot woko, kitye gi cuk me lweny pa bedo maler, me golo lweny pi Lubanga. Gibigwoko ki luo yiko me Rwot, ki cwinygi obipong ki pwoc bot En pi kica ne. Ento i kabedo mapol mapol, ki i kare mapol mapol, onongo twero waco ki adiera, calo i kare pa Kristo, ikom jomako ni gin jogi pa Lubanga, ni pe gityeko romo timo tic madwong mapol, pien pe gi yie. Jo mapol ma gikitogi i ket me otur gityeko yarogi, pien Lubanga otyeko tic kwedgi; ento pe yiegi otyeko cako ceke pa cwiny ki tung marac ikom waci me adiera ma malaika me polo gityeko temo cwal pire ki jo—dwoko ngat bedo maler pi yie, bedo maler pa Kristo. The 1888 Materials, 1066-1070.