The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Tongo ma agiki ma amito keto kacel ki poko lok mukene me historia ikom cal me Loma i iye historia pa Advent, en Buk me Yoeli. Tongo meno otime piny ki 11 me September 2001, ki ka pe iparo kit me kare meno, gin mo manok ma pire tek me niango romo owil. Me keto kit-gi i konteksti, myero iparo historia pa Millerite. I 11 me August 1840, lok pa nabi pa cawa ma i Buk me Apokarip, chapita 9, vesi 15, otime woko.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Kede malaika angwen gityeko weyo, ma gityeko tero pi sa acel, ki nino acel, ki dwe acel, ki mwaka acel, pi ginego dul me adek pa dano. Revelation 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Lok me coc eni nyutu ni “sa, kede ceng, kede dwe, kede higa,” rwate ki higa 391 kede ceng 15. Malaika angwen magi gi nyutu cawa ma Islam onyolo i twero kede okelo lweny bot Roma, ma ocako i ceng July 27, 1449. Kabedo me cako ne kicimo kun kicoyo kabedo me agiki me lok me lanabi me cawa mamego ma obedo higa 150. Lok me lanabi me cawa ma acel, ma obedo higa 150, kityeko keto ne iye i tari me pire tek acel, ma en bende obedo opur me abic i buk me Revelation, dyer 9. Ka lok me lanabi me higa 150 ogiki i ceng July 27, 1449, lok me lanabi me cawa ma wan tye ka paro kombedi ocako; kede higa 391 ki ceng 15 lacen, lok me lanabi ogiki i ceng August 11, 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller onongo ogamo ni twero ma i Apokalipisi chapta 9 ginyuto Islam, kacel ki ni, ma pud pe con kwede ceng 11 me August 1840, jo Millerite acel ma nyinge obedo Josiah Litch otyeko keto yubo ma obed kor i lagam, ma nyutu ni i 1840 twero madit pa Ottoman bi kato woko. Ceng apar ma i anyim 11 me August 1840, Litch ocwinyore maber ki oyubo manyen yubo ne, me nyutu pe keken mwaka ma lagam bi tyeko otime, ento mwaka keken, ceng keken, ki dwe keken. Dyar White omiyo lok ikom kit ma yubo pa Litch oketo i piny me dini pa jo Millerite ka gin otyeko otime.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
I mwaka 1840, tim mukene ma otimore me nyutu ma onen maber ocako kwayo ngec mapol i piny weng. Mwaka aryo con, Josiah Litch, acel ki lamo madito ma tye kabo lok pa Dwogo pa Kristo tung acel aryo, ocwalo lero pa Revelation 9, kobo nyutu ikom bwolo pa Empaya pa Ottoman. Ki ciko ma ociko, twero man myero ogole piny . . . i ceng 11 me August, 1840, ka kigeno ni twero pa Ottoman i Constantinople obale woko. Kede man, amiito ni, obin oneno ni obedo kamano.
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Pi mwaka mapol, Adventist pa nino me abicel mag Laodikiya gityeko lwenyo iye dok dok, i yoo mapol mapol, i kom miyo twero pa en pi tim man. Cal ki bar abicel ki "the daily", lwenyo i kom kakare man obedo cweko woko kabedo ma gicako iye, calo ma gityeko nyutu iye i mesa aryo ma maleng, ki bende cweko woko twero pa Roho me Porofeti. Mot ma omiyo Setan otiyo pi golo woko geno i mukato man obedo me but mapol.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Nyutu anyim pa Litch otiyo ki “teka me pwonyo lok pa lanen ma Miller omako.” Miller omii ngec me kare pa lanen, ki ka ngat mo keken pe gene ni kwena pa Miller onongo oaa ikom kare pa lanen, con myero dwogo neno cal pa jo me acaki me 1843 ki 1850 wek ojolo ni mano tye atir. Mapwod August 11, 1840, jo ma gongo nyutu anyim pa Miller ikom dwogo pa Kristo onongo gigamo ni kare pa lanen pe romo tic kede me ngeno kare ma Kristo obedo dwogo. Gi pol-pol ceto tic ki lok pa Bibul ma waco ni ngat peke ngeyo nino nyo cawa, wek gigonge kwena pa en ki tic pa en.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Ento pi nino acel ki saa, ngat mo pe ngene; pe bene malaika pa Ciel, ento Woro na keken. Ento ka nino pa Noa onongo obedo kamano, kamano bende bino pa Wod Dano bi obedo. Pien ka i nino ma onongo obedo mapwod pe pi madit obino, gi onongo gicamo kede gimeno, gi gicako dako ki gicwalo dako i cako, nyaka nino ma Noa odonyo i bote madit; ki pe ginen nyaka pi madit obino, okawo gi weng woko; kamano bende bino pa Wod Dano bi obedo. Eka gin aryo bi bedo i panda; acel bi kinyawo woko, ki acel bi odong. Matayo 24:36-40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Ka bene pot-buk man, Jo Millerite ononge gin manyutu me Biblia mapol tutwal me miyo poro-nyimgi ocung maber, ci gimedo wot ki yore me cik acel ma lacen Sister White oyaro.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
'Pe ngat mo keken ngene nino onyo cawa' en obedo adwogi ma gin waco mapol tutwal jo ma kwanyo geno me bino pa Rwot. Lok pa Kitabu en ni: 'Ike nino kadong cawa meno, pe ngat mo ngene; bedi malaika pa polo peke; ento Kwonwa keken.' Matayo 24:36. Tito ma piyo ki ma rwatte pi lok man omiyo ne jo ma tye ka yeny Rwot, kacel kit ma pe atir ma lwakgi otyeko tic kwede bene onyutu piyo. Lok gikane, Kristo ema owaco gi i waci ma pire tek ki jengogi i Got Oliveti, inyim ma ocweyo ki Tempu pi kare me agiki. Jengogi openyi kwena ni: 'Guti obedo lamal me bino ni, kede agiki pa lobo?' Yesu omiyo gi lamal, kacel owaco ni: 'Ka unibinongo gin weng magi, beduru ngene ni tye cik, pud i tung odi.' Gite 3, 33. Lok acel pa Lakony pe myero ityekone me balo lok mukene. Kadi pe ngat mo keken ngene nino onyo cawa me bino ne, ento kicwello wa, ki kicwayo wa, me ngeyo kare ma tye cik. Kadi bene, kityeko cwero wa ni weko ciko ne, ki balo onyo weko me ngeyo kare ma obino ne tye cik, bi obedo matek bot wa macalo bot jo ma onongo gibedo i nino me Nuhu, ka pe ginenyo kare ma cwi obino. Kacel, lok pa puny ma i gite acel acel eni, ma wiiworo lacoo ma cwiny atir ki lacoo ma cwiny pe atir, kacel konyo kwano goro pa ngat ma owaco i cwinyne ni, 'Rwodha otere bino ne,' nyutu kit ma Kristo bi neno gi, kacel kit ma bi miyo cente bot jo ma obinongo gi tye ka luro, ki tye ka yiko bino ne, kede jo ma giyielo ne. 'Luro ento,' en owaco. 'Oromo ber laco meno, ma Rwodne ka obino obinongo tye katimo kamano.' Gite 42, 46. 'En aye ka pe ibed ka luro, abino i boti calo la awor, kadong pe ibinong ngeyo cawa mene ma abino i boti.' Nyute 3:3.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Ka laporosi pa Litch opongere, “dano ma tye ki ngec ki kit bedo madit” giceto kacel ki Miller, i waco kwena kacel ki goyo i coc lok pa en, ki i 1840 nyo i 1844 tic ne oponyo matwal. Onongo kwena pa Miller oketwero ka cik pa en me poko poropesi kimiyo ada ni gin cik ma atir. I dwoko bot opong me poropesi me kare, pe keken cik pa Miller kimiyo ada, ki dano mapol bene giceto i yubu pa Millerite; ento, ki i wang poropesi, gin ma ber loyo en ni cik ma me acel i cik pa Miller aye ma kimiyo ada. Kacel ki mano, gin ma tye ni miyo ada notimore ki kicwalo poropesi me “ole” me aryo i “ole” adek, ma gin bene tarumbeta me abich, abiro ki abicel.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Twero ma kityeko miyo i ngec pa Miller obedo acel ki alama ma madit loyo i yubu me dwoko kit pa Millerite. Kityeko nyutu ne ki baptiiso pa Yesu. Onyutu ni yoo me tem ma agiki pi jo pa lagam macon (Jo Protestant) ocako. Obedo jami ma Setan otyeko yero ne pi lweny i kom yubu pa Millerite kacel ki ngec ne weng.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
Lapeny mo keken ma Setani twero keto i cwiny me miyo cwiny wic i kom lok pa con ma madit pa wot pa jo Lubaŋa, bino mere cwiny pa rwotne me Setani, ki obedo kwer i bot Lubaŋa. Ngec me bino cokcok pa Rwot i piny wa, ki teko ki kica madit, en adier; ci i mwaka 1840, dwon mapol oting’o malo i yabu ne. Manuscript Releases, volumu 9, pot 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
I ceng 11 me dwe me September, 2001, kec ma adek obino i gin matime me janabi. Gintime en omoko ada me cik madwong me poyo poro me janabi, ma kigamo ki yore me malak ma adek ma ocako i 1989. Adwogi ma acel ma kiyaro bot lacoc pa yore me dwoko kit meno kiyaro i 1989, ki pe obedo lok me abicel ma ogiko i Daniel 11. Obedo adwogi ni yore me dwoko kit weng gi yago yago kacel, ki myero kitero gi kacel rek ki rek, wek ki nyutu kit ma yore me 144,000 tye kwede, en aye yore me malak ma adek. Waco ma acel ma an obedo awalo bot lwak obedo i Camp Meeting i 1994, onyo romo i 1995. Waco en pe obedo pi lok me abicel ma ogiko i Daniel 11; obedo pi rek me dwoko kit ma tye yago yago kacel.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Ka porofesi pa Islam me Woe adek otime piny i 11 September 2001, obedo rwatte ki 11 August 1840. I 1840, porofesi me Woe acel kede Woe aryo omoko atir ngec pa Millerites, ci i 11 September 2001 porofesi me Woe adek bende omoko atir ngec pa Future for America. Yaro adwogi en okelo jo mapol i muviimenti, ma con con ne nongo obedo ngat acel keken. Ewii meno, ngec pa muviimenti kede ngat ma golo ngec onwongo tye ii gamo, macalo keken lok mukato me 1840 ne onwongo obedo i wang me gamo pa Setani i kare mapol ma lubo ne.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Joma ma odonyo i dul me Future for America ogamo cik me nyutu pa poro me lanen ma lacwaa pa mukato meno ocoko gi. Cik acel i cik magi, ma romo bedo ma goro madit maloyo, obedo con kede kombedi keto pa poro me lanen i ceke adek. Lacwaa nonongo oromo neno maber ni adwogi mogo pa poro me lanen giyaro gi i tyeko adek ma kiyaro maber. Kun gicero ni mukato me Millerite otime dok i mukato pa jo 144,000, kineno ni August 11, 1840 oyaro calo September 11, 2001, kede ni rek me cobo ma maleng mukene bene gitye ki alama me yo acel keken.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Timon me atir pa dwogo pa rek me yubo ma maleng weng i rek pa malaika ma adek, dong oyab ki Leon pa dul me Yuda. Kineno ni, calo kaka gin ma otime con pa Millerite otyeko lamal pa nyiri maleng apar ki lok keken, bene gin ma otime con pa Future for America otyeko lamal pa nyiri maleng apar calo kamano.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Dundu abiro me Revelation apar gineno me nyutu ni gin ma Millerites onongo gitye kwede macek ki August 11, 1840 nyaka October 22, 1844, ki bene gin matime me September 11, 2001 nyaka cik me Sande ma dong tye ka bino cokcok.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Drita e veçantë që iu dha Gjonit, e cila u shpreh në shtatë bubullimat, ishte një paraqitje e ngjarjeve që do të ndodhnin nën mesazhet e engjëllit të parë dhe të dytë....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Bang goro abicel man owaco dwon gi, kicwalo cik bot Yohana, calo ma kicwalo bot Daniel, ikom buk matin: "Keto lacim i gin ma goro abicel owaco." Gin man tye ikom gin ma bi time anyim, ma binyutu i yore pa gi. Poyo me Bibilia pa Seventh-day Adventist, volumu 7, pot 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Kigamo ni Sister White owaco atir atir ni muvimenti pa malaika ma me adek tye ka woto rwatte ki muvimenti pa malaika ma me acel ki ma me aryo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Lubanga omiyo lok me Apokarifu 14 kabedo gi i rek me porofeci, ki ticgi pe myero ocung nyaka i giko me tyen pa piny man. Lok pa malaika ma acel ki pa malaika ma aryo pud gin atir pi kare man, ki myero gitye ka woto rwate kwede en ma bino mede. Malaika ma adek owaco lok me ciko ki dwon madit. “Ka gin man otyeko,” Yohana owaco ni, “an oneno malaika mukene ma oboto ki polo, ma tye ki teko madit, ki piny ocwec ki lacer pa ne.” I lacer man, lacer pa lok adek weng kiconye dok obedo acel. The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Wot pa malayika me acel ki me aryo wot pire tek ki wot pa malayika me adek. Unabi ma omiyo teko wot pa malayika me acel ki me aryo, omako teko konye ki opongo pa unabi me kare pa kec me acel ki me aryo; kadong, wot pa malayika me adek bene omako teko konye ki opongo pa unabi pa kec me adek.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Calo i 11 August, 1840, ka lok pa Future for America oketo atir, “jo mapol ogamo ni atir cik pa poko poropheti ma kikwanyo ki Future for America,” kacel ki “ki miyo yub pa Bino cing ma lamal.” “Dano me ngec ki dano ma tye i kabedo ma rwom obedo kacel” ki Future for America, “i lera ki i coyo i coc” lok pa poropheti pa Future for America. Cik mapire keken pa Future for America ma oketo atir maleng-leng ni 11 September, 2001 obedo tyeko pa poropheti en “teto pa poropheti ma dyere adek.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Ka wan wamako ngiyo me acaki pa Islam pi peko ma acel ki peko ma ariyo, macalo kinyutu i kacoc ma lamal aryo, kube ki lagony ma kicoyo i coc pa jo ma kiwaco kwena, wan ngenyo kit me porofeti ma pire tek ma orwate ki peko ma acel ki peko ma ariyo. Bibil dong dong tedo, i yore mapol, ni kit atir kiketo i lagony pa aryo. Ka ki kube kacel kit me porofeti pa peko ma acel ki kit me porofeti pa peko ma ariyo, gin eni kiketo atir kit me porofeti pa peko ma adek. Keto me adek pa Islam obedo matut tutwal i nyutu obino pa peko ma adek i nino me 11 me September 2001, ni pe tye yo me pe neno, ento jo mapol yero gengo wangegi bot gin ma nyutu atir.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Tic me porofesi ma pire adek oketo pire tek ni lwak me adek o aa i ceng 11 me September 2001. En aye oneno ni cik onongo ocube maber ki lok pa malayika me aryo, ma i kare pa Jo-Miller kede bene i kare pa jo 144,000 obedo kare ma Roho Maleng kiweyo piny. Kare aryo gin gityeko poko lok me nyako apar ma pe gicako rwatte, kede i poko lok en, lok pa Midnight Cry aye kabedo ma gineno atir ikin jo ma ngec kede jo ma pe ngec, ki kany aye kabedo ma lok pa malayika me aryo kityeko miyo iye twero.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
I cokcok pa agiki pa lok pa malak aryo, aneno leca madit ma obino ki i polo, ma ocweyo i wi jo pa Lubanga. Gwang pa leca man nen ler calo cing. Kacce, awinyo dwogi pa jomalak giyabo, ‘Nen, Lawota obino; wuturu woko me mede ki En!’
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
Man obedo yubu me odiyo, ma myero omii ngec pa malaika me aryo twero. Ki cwalo malaika ki i polo me pwoyo cwiny pa jo maleng ma cwinygi ocwec, ki keteogi pi tic madit ma tye anyimgi. Jo ma twero gi obedo madwong tutwal pe gin me acel me nongo ngec man. Ki cwalo malaika bot jo ma yot-ki-piny, ma gigamo maber, ki miogi me yeto yubu ni, 'Nen! Laco me yeny obino; wut woko me luno kwede!'" Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
I gin ma otime pa malaika me acel ki me aryo, cwalo piny me Roho Maleng otimore kun dwol me odii otum oketo kacel ki lok pa malaika me aryo. Man otimore doki i gin ma otime pa malaika me adek.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
Malaika ma gicwalo gi me konyo malaika maduong’ ma oaa ki polo, ci awinyo dwon mapol ma oyero calo gitye ka coyo i kabedo ducu, ‘Wuok ki iye, jo na, wek pe obed lutimo kacel ki bal pa en, ci wek pe iyudo i yubu pa en; pien bal pa en orwenyo i polo, ci Lubanga oparo tim marac pa en.’ Lok man oyero calo dong mede i lok me adek, ci orwatore kwede, macalo kwero ma i tung kiro me otum orwatore kwede lok pa malaika me aryo i mwaka 1844. Duong’ pa Lubanga odak i wi jo maleng ma gubedo ki kuc, gitye ka kuro, ci pe gi luor, gimiyo tito madwong mar agiki, giyaro bolo pa Babilon, gikwayo jo pa Lubanga wek gi wuok ki iye; wek gidwogo woko ki giro ma kelo luor ma obedo me iye.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
I kit me keto i tic ma mapore adek me lok pa porofeta, lok pa Malaika me aryo obed calo keto i tic ma mapore adek me lok pa porofeta, pien i histori aryo ducu lok en ni, “Babilon oboto piny aryo.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ci malaika mamoko odito, kowaco ni, “Babilon opoto, opoto, buru madit eno; pien omiyo jo piny weng ometh waini me cwiny marac me bwenzi pa en.” Revelation 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Lacar ma tye ki twero madwong i Buk me Nyutu, kit 10, obo piny, ka lok pa lanen ikom keca ma acel ki keca ma aryo ocuk i ceng 11 me August, 1840; ci kun timo man, obedo cal pa obo piny pa lacar ma tye ki twero madwong i Buk me Nyutu, kit 18, i ceng 11 me September, 2001. Lacar eno, ma miyo piny can ki kica pa En, ci owiro lok.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
En oyaro matek ki dwol madit, waco ni, “Babilon ma madit oboto piny, oboto piny; ki obedo kabedo pa jogi marac, ki ot me gwoko roho ma pe maleng mo keken, ki ot me cogo lagweng mo keken ma pe maleng ki ma gicayo.” Revelation 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.
Kwena pa malaika ma aryo i sura apar angwen, ki pa malaika ma twero madwong i sura apar aboro, nyutu ni Babilon o foro piny aryo; ki kwena en nyutu Babilon me nino me agiki. En nyutu Babilon me nino me agiki, pien cawa aryo ma con Babilon o foro piny i cawa pa Nimrod, ki i cawa pa Nebuchadnezzar nyo pa Belshazzar, guketo kit me laporoc pa foro piny pa rye ma i Nyutu sura apar abiro, ma gin ogoyo coc i wi mung pa iye, “Babilon Madwong.” Me nyutu foro piny en pa Babilon i nino me agiki, myero bed ki lami aryo pa foro piny aryo ma con pa Babilon; pien kwena pa nino me agiki tye ni, “Babilon o foro piny, o foro piny.” Ka malaika ma twero madwong odonyo piny i cawa ma gang madwong pa New York City oguro piny ki cing pa Lubanga, pi kwena ma Oguco on nyutu cik me apulikeshin adek pa poroc. Apulikeshin adek pa poroc ma oketo cawa me September 11, 2001 calo kityo me tyeko lok me laporoc pa Lubanga, obedo apulikeshin adek pa “Woe” adek.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
I kare ma gutimo opong eno, jo mapol odonyo i wot pa Future for America, kacel ki mano gi obedo gi geno i cik me pito poropheti ma Future for America otyeko tic kwede. Gin ma otime i August 11, 1840 odoko otime doki, kacel ki timo ne, dwoko timo man pe oketo ada i cik ma pire tek pa Miller, ma nyutu ni nino acel tye calo higa acel i poropheti me Bibul; pien cik ma pire tek pa Future for America en ne ni lok me mukato pa jo pa Miller i kwena pa malaika me acel ki me aryo odoko otime doki i lok me mukato pa wot pa malaika me adek.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Ngene pire tek ni, ka mwaka 1840 obedo goro ma pire tek pa ‘Majesti me Setan’, macalo Sista White nyuto Setan, dong tuk ma otime i 11 September, 2001 bende obed bot goro ma rwate kwede. Ka kany, wan nongo tiyore me conspiracy ma nyuto kit tice pa jo globalist, onyo jo Jesuit, onyo CIA, onyo jo Bush, onyo pango kacel pa twero magi. Ento tiyore magi, ka bene tye ki gin mo me adwogi, ki yubo gi pi dwoko woko tam ni en obedo tyen pa Lubanga ma ogoyo i piny ot madit pa New York City, ma oketo alamaro me bino pa peko adek i tuk pa movimenti pa jo 144,000.
“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.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Teori me konspirasi, ka obedo pe tye ki ada onyo tye ki ada macok coki, weng gi balo ada ni obedo tim pa Lubanga me yubo gin ma okelo gin matime i nino meno. Teori me konspirasi mapol magi obedo lweny pa Satan ki woko pa muviment ikom ada, ento en bende otimo me balo ada ki iye pa muviment. Lweny acel ki iye magi obedo i kom kwanyo woko ni Rome obedo gin ma Buk Joel dwogo kom.
We will consider that controversy in the next article.
Wabiparo lweny me lok ano i coc ma bino.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Lok pa Rwot ma obino i bot Yoel, wod Pethuel. Winyo eni, jo ladit, ki dwogo wii, jo weng ma tye i piny. En otimo ni i kare mamegi, onyo i kare pa kwaro mamegi? Waci bot nyithindo mamegi, nyithindo mamegi waco bot nyithindo pa gi, ki nyithindo pa gi bot tyen mukene. Gin ma palmerworm orem, locust ocamo; gin ma locust orem, cankerworm ocamo; gin ma cankerworm orem, abuti ocamo. Cweri, jo macemo, ki pili; ki goyi dwon, jo weng ma limo waini, pien waini manyen kigweyo ki cwe mamegi. Pien oganda obino i piny na, ma tye ki twero, ma pe romo kikwano; lakice pa gi obedo lakice pa leon, ki tye ki lakice me lawii pa leon madit. Yoel 1:1-6.