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# The Book of Daniel - Number Eighty-Eight

Buk me Daniel - Namba 88

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Nyutu Kot me Agiki ma pe atir: Yore me Janabi ma cako ki 11 September 2001

Author

Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Kit me temo ma cako ka malaika obino piny, kiloko calo temo pa yero me golo buk ki lwete me malaika ki nyo ne. Jogi ma oyero me nyo kwena, ci dong gigamo i bedo me gonyo cwiny; ento lut gin ma pe oneyo, gityeko weko gi woko. Buk matidi ma mito nyio, omiyo calo “medo me ngec” pa kwena ma con kityeko yweyo cal woko iye i “cawa me agiki” i 1798 onyo i 1989, ci lacen kicweyo ne piny i kwena ma obimiyo dul pa kare ma tye ckeni bedo ki twero me dwoko bot lela pa ngec ma omedo. I yoo mo keken me gin ma otime, ka porofesi pa Islam otyeko tim woko, dong kwena ma me nyio i lwete me malaika kityeko kano onyo kityeko kwayo woko. Ka kwena ma buk omiyo calone kikwayo woko, jogi ma gitimo mano, ki pud gitemo gwoko yaro ni gubedo gin ma Lubanga oyero, gicwalo me cweyo kwena me koti me agiki ma pe atir.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

I nino 11 me dwe me September, 2001, kwero cik ma ne otime con i kare kare me Adventism ne dok kicoyo gi obed gino me tem. Habakkuk buc aryo nyuto lweny me lok ma otime i gin mukato me poropita ma kicoyo iye, ma obedo rek me poropita ma rwate ki larem pa nyako maleng apar. Ka lati openyo ngo ma obidwoko i gin mukato me larem pa nyako maleng apar, kigiweyo ne cik ni, "Con neno, ki i miyo obedo ber ber i i mesa." Lati i gin mukato pa Millerite kigo cal me 1843 i 1842, kede golo ne obedo alama me yoo. En obedo "neno" pa Habakkuk buc aryo, ma kimiyo obedo ber ber i i mesa, ma onongo obiwaco i agiki.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Pe ki cawa manok ki ceng 11 me September, 2001, jo ma onongo gineno tic pa Islam me “woe” ma adek, gikigolo i dwogo i “yo mukato” pa Jeremiah, kaci giwoto iye. “Yo mukato” magi oyaro ni “woe” adek me Buk me Yabo (Revelation) but aboro, namba apar adek, gicoyo kit tic me nyutu pa Islam. Keken kono, Future for America ocako dok cweyo cal aryo pa Habakkuk but aryo, i kare acel keken i lok me mukato ma rwate pa Millerites. Cal aryo magi gin okete calo tig me yoo, ma onongo kiyaro ne ki cweyo cal me 1843, i 1842.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> I dwe me May, 1842, Konferensi ma lamal otime i Boston, [Massachusetts]. I cako me diiro man, Lacoo Charles Fitch ki Apollos Hale, pa Haverhill, giyweyo cal me ranyisi pa Daniel ki John, ma gi okane i cawa, ki namba me ranyisi, me nyuto kit ma gicutimo. Lacoo Fitch, kun tye ka cweco ki i cal mamege i tung Konferensi, owaco ni, kun onongo obedo ka penyoni maber ranyisi magi, onongo oparo ni ka obedo romo yweyo gin ma calo ma kinyuto kany, obi weko lok man bedo mayot, kede obi weko mede pi oyaro ne bot lwak jo. Kany tye mac mapol i yoo wa. Lacoo magi onongo gitye kitimo gin ma Rwot otyeko nyuto Habakkuk i mung mamege pi mwaka 2,468 anyim, waco ni, ‘Coyo mung, ki iweko obedo terang i piit, ki en ma kwano ne obed romo obuta. Pien mung tye pi cawa ma kiketo kwede.’ Habakkuk 2:2.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> Ingo ka gityeko waco lok manok ikom jami eni, kimiyero ki dano weng ni kicwalo i lithograph mapeca dul adek macalo eni, ma kityeko timo oyot. Ki lwongo gi ‘mapeca me ‘43.’ Man obedo Konferens ma tek tutwal. The Autobiography of Joseph Bates, 263.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Obedo cobo me lok adwogo ma rwom-kiny me jo pwonyo pa Nwoyo me Aryo kod waraga megi, ka gitye ka tye i ‘ye ma dong acel mukwongo,’ ni loko nyonyo pa chart obedo rwate me Habakkuk 2:2, 3. Ka chart obedo gin ma lanyut me akoroni oloko kwede (ka jo ma pe giyero man gileko ye ma dong acel mukwongo), ci man olwongo ni BC 457 aye mwaka ma onego kikony ki keto caku me nongo nino 2300. Obedo gin ma rwate ni 1843 obed mwaka me time ma ocoyo mukwongo i karatac me anyim, me ‘lanyut’ ‘obed ki can me kur,’ onyo me obed ka tye kare me kuro, ma i iye gurupu me nyako mapol nonge i tulo kod acoo i kom lok maduong’ me kare, cokcok ka pe gityeko cogo gi ki ‘Kwena me Dii Kwo Cen.’” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> Kombedi, gire wa me mukato nyutu ni tye jo me miya mapol ma gipwonyo ki cal me kare ma kiketo i gono acel keken, cal acel keken ma bene William Miller otimo kwede; weng gi obedo acel keken. Laceni, rwom me lok obedo acel keken, i tema acel keken weng, bino pa Rwot Yesu i kare ma kiketo maber, 1844. Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

I mukato ma oko pe tutwal ka 11 me September, 2001, goyo coc dok kene me cal pa 1843 ki pa 1850 obedo keto piny lok me Habakkuk odoko aryo, calo ka goyo coc me cal pa 1843 ma otime i 1842. Cweyo tabul obedo but acel i loc me tito pa Habakkuk odoko aryo, ki en myero otime. Ka 11 me September, 2001, boko me 1863 o dok otime kene ki jo Adventist me Laodicea ma gigamo dwogo i 'yo macon' pa Jeremiah.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> Lami tye ka temo cweyo paro pa laco wa ki dako wa woko ki tic me yubu jo me ocung i cawa mag agiki eni. Lok pa bwoli pa iye kityeko yubu pi kelo paro woko ki peko kacel ki tici me kare eni. Gi cimo rwom manok keken i lacer ma Kristo obino ki i polo kelo pi miyo Jon pi jo pa En. Gi tedo ni gin ma tye i anyim wa pe tye ki rwom ma mite me nongo rwat makwongo iye. Gi cwalo piny atir ma aa ki i polo, ka gibolo jo pa Lubanga ngiyo ma gi nongo i con, kun gicoko miyo gi ngec me ngeko ma pe atir keken. Lubanga owaco ni: “Cungu i yoo, nenu, kadong penyu pi yoo macon, kama yoo maber tye, ka wotu iye.” [Jeremiah 6:16.]

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> Pe ngat mo myero temo kwanyo woko piny me yie wa,—piny ma kiketo i cako tic wa, ki kwano Lok ki lamo maber, kacel ki nyutu. I piny man wa tye kakeko pi mwaka 50 me okato. Dano twero paro ni gityeko nongo yoo manyen, ni gityeko twero keto piny ma matek mapol mapat ki en ma kiketo; ento man tye rweny madit. ‘Pe tye ngat mo ma romo keto piny mapat ki en ma kiketo dong.’ [1 Corinthians 3:11.] I kare mukato, jo mapol otyeko temo keto yie manyen, ki keto cikke manyen; ento pi kare me adaa odong keko megi? Pe otyeko kare mapol; ocok piny, pien pe kiceto piny i Kidi. Testimonies, volume 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Yeremia nyutu ni gudo i “yo macon” obedo nongo “Kuc”, kede “Kuc” en aye “mbura me Agiki”, ma ocake ka piny mapol gi cwinye ocako moyo matek, i dwe me September 11, 2001, ka ot madwong pa New York City ogure piny. Gin ma entono ocamo lok, gubedo lati me neno pa Habakkuk, ma “coyo lagam, ki mi yaro ne maber”. Yeremia bene nyutu lati magi keken i cawa me “Kuc”, ma en aye “mbura me Agiki”.

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

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

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Tarumbeta ma myero gigoyo, en tarumbeta me abicel pa pire tek me aryo i kare pa Millerite; ki i kare me agiki, en tarumbeta me abiro pa pire tek me adek. Latic pa Habakkuk, ma gin latic pa Jeremiah, giyabo lok me ciko ma i dwoko wi me 1888 gikwero ne. Tarumbeta me abicel ma gikwero i 1888, en obedo lok bot 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 seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Lok pa Tarumbeta me abiro me 1888 kinyuto ne bot Laodicea mokwongo i 1856, ci con lok pa Laodicea kiketo iye i kit me can ma tye ka medo pa "cawa abiro." I cing 11 me September, 2001, kwayo me dwogo i yore macon pa Yeremia, ci wot iye pi nongo lok pa kot me agiki, omako kacel ki lok me gengo pa Tarumbeta me abiro, ma kiyaro calo lok bot Laodicea, ki "cawa abiro", ma obedo cal me gin ma kicako kwede.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

“Lie” ma kinyute ki lok pa nabii, ma kelo con madwong ma ki nyutu i coc pa Paulo, kiketo ne i yore me adek pa Adventism me Laodicea i mwaka 1931, bang tho pa dako-nabii pi mwaka apar abicel. “Lie” ma obino i yore me adek, kiketo en ki lok pa nabii i kare ma ki nyutu macalo “women weeping for Tammuz,” ci pien en rwate ki lok me “latter rain” ma pe adier.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Gin matut pa kit ma ‘lok ma pe adier’ otyeko yubu piny myero gineno maber, kede myero gineno maber tic pa ‘lok ma pe adier’ ma poropetik i poropesii me kinde me agiki. Ludano ma gikenyo ma gicako lubo Jerusalem i kinde me koth me agiki—kinde ma en me keto cing pa 144,000—gicweyo lok me koth me agiki ma pe adier i dul ma adek me Adventism, calo kit ma ‘mon ma tye ka llor pi Tammuz’ i Ezekiel pot buk aboro. Lokgi me koth me agiki ma pe adier bende ki nyutu ne calo twon ma pe adier, ogweng me gwoko ma pe adier, kede lok me ‘kuc ki ber bedo’ ma pe adier, ki Ezekiel.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Pe un oneno neno ma pe tye ki ber, kede pe un waco ajwaka ma bwongo, ikare ma un waco ni, “Rwot owaco”; ento an pe owaco? En aye omiyo Rwot Lubanga owaco ni: Pien un waco lok ma pe tye ki ber, kede un oneno buk, en aye, nen, an atye komwu, owaco Rwot Lubanga. Koko na obi kom lanabi ma neno ada, kede ma ajwaka bwongo: pe gibinonge i lwak pa jo na, pe gikwoko nyinggi i coc me ot pa Isirayel, pe gidonyo i piny pa Isirayel; dok bi ngene ni an aye Rwot Lubanga. Pien, keken pien, gikwanyo jo na, gin waco ni, “Kuc”; ento kuc pe tye; ngat acel ocweyo ol, en ka, mukene gilege kwede leko ma pe tye ki tyeŋ. Waci bot jogo ma gilege kwede leko ma pe tye ki tyeŋ ni, “Obibi”: bi kwoto kot ma opwoyo; kidi me kot ma dit obibi; kede yamo ma lamal ma matek obiywek. Nen, ka ol obito, pe gubiwaco botwu ni, “Di ango leko ma ginegeo kwede?” En aye omiyo Rwot Lubanga owaco ni: Abi ywek ki yamo ma lamal i goro cwinya; kede bi kwoto kot ma opwoyo i goro cwinya, kede kidi me kot ma dit i kwena na me yubo woko. Ka mano, abi yubu ol ma ginegeo kwede leko ma pe tye ki tyeŋ, abiwotne piny, ka pingo tig pa en bi yaro, dok obibi, kede pibipoto i tung en; dok bi ngene ni an aye Rwot. En aye abityeko goro cwinya i kom ol, kacel ki bot jogo ma ginegeo kwede leko ma pe tye ki tyeŋ, abiwaci botwu ni, “Ol pe dong tye, kacel ki jogo ma ginegeo”; en aye, lanabi pa Isirayel ma giprofesa ikom Yerusalem, kede ma gineno neno me kuc pi en, ento kuc pe tye, owaco Rwot Lubanga. Ezekiel 13:7-16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Lok ma pe atir ki bwola ma jo ludiro i Yerusalem gimwar piny iye i Aisaia 28 ki 29, i agiki gityeko moko-gi ci gityeko balo-gi woko ki “kwer ma oyubu.”

> Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> Abiketo tam i rek me pimo, kede bedo atir i kipimo me rwome piny; kudot bi poyo woko kabedo me gwoko pa mwonya, kede pi bi loyo matek kabedo me ocwee. Dul wunu ki tho bi golo woko, kede kica wunu ki piny me tho pe bi bedo; ka peko ma loyo madwong okinyo, dong un bi kete piny ki en. Aisaia 28:17–18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Scourge ma opor” pa Isaia obedo rwate ki “kop ma opor” pa Ezekiel; ma gicwalo bot jo ma “ogi lagam me goba,” kun gi nyutu “neno ma peke” ka gi poko ni “Rwot owaco ni,” “ka ento” Rwot “pe owaco.” “Goba” ma lunyodo macon gi gwenyo iye ki yaro calo gin ma gi poko ni Rwot owaco; ento obedo “goba” ikom Lok pa Lubanga. Onyo gi miyo nyutu ni pwonye acel ki Lok pa Lubanga obedo bal, onyo gi poko marac ni Lubanga ociko ngecgi (Lubanga owaco) ikom pwonye me Baibul.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

“Lok ma pe atir” ma obino i 1931, obedo dwaro waco ni Sista White oyie ki tamo ma pe atir pi "the daily" i Kitap pa Daniel. Tamo ma pe atir ni "the daily" nyutu tic pa Kristo i santwari, o cako i kom "lok ma pe atir" ma owaco ni i 1910, Ellen White omiyo A. G. Daniells ngec ni tam pa en ki pa Prescott pi "the daily" ma nyutu tic pa Kristo i santwari, obedo atir dang, kadi ki lok ma ocone i coc pire tek ma onongo malok kwede.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Tamo ma pe adyero ikom “the daily”, ma i (1931) kityeko keto iye Laodicean Adventism, obedo foundation me teologi ma kityeko tic kwede me cweyo lok ma Ezekiel oketo nying “kuc ki ber bedo”. Adwogi mapol ma ki tic kwede me kano foundation ma pe adyero, gin kobo ki nining ma pe adyero mapol ma Miller oneno i nino ne. Ka nino ne otiek, nining ne ma mukwongo opongo okumi ki ma pe adyero ki ywaya, ki ywaya, nining ki kobo ma pe adyero gin nyutu calo lok ma kicweyo piny i kom bal me foundation megi, ma waco ni “the daily” nyutu tic pa Kristo i gweng maleng.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

I lok Ezekieli, kop ki kidi ma wel ma pe atir kityeko nyutu calo "oturo" ma kityeko yubu ki simente ma pe tek, ki "oturo" eno pe twero mede i lupor me "yamo ma cego matek" onyo "kud ma obur loyo."

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Janabi ma pe winyo cik ma aa ki Juda, ma ogamo Jeroboam matek, i agiki otho i tung “ass” ki “lion”. “Lion” obedo cal pa Babilon, “ass” obedo cal pa Islam. Lok me tito aryo ma Adventism me Laodikea pe romo neno, ma ki nyutu gi ki tho pa janabi ma pe winyo cik, obedo: lok pa Paapasi (“lion”), ki lok pa Islam me Keca ma adek (“ass”).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

‘Yamo matek’ pa Ezekieli obedo alama pa ‘yamo maruc ma kigengo’ pa Yesaya, i ‘nino pa yamo ma aa ki tung’ ceng,’ i chapta 27. ‘Yamo matek’ pa Ezekieli bende obedo ‘yamo angwen’ me Revelation chapta 7, ma ki gengo gi paka kiketo alama i lacam pa Lubanga. ‘Yamo matek’ pa Ezekieli obedo lok mamegi ma aa ki ‘yamo angwen’ i chapta 37, ma kelo lit ma ogol ma otho i ngima, macalo lwak madwong matek. ‘Yamo matek’ pa Ezekieli ma koyo piny ‘ogule ma kiyiko gi plasta ma pe kiyubo maber,’ obedo ngec me koth me agiki pa Peko me adek.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

‘Overflowing shower’ pa Ezekiel obedo cal me kit pa Paapa, kendo maber obedo cal me kare pa poto matek me 'Sunday law' ma cako ki 'Sunday law' ma bino cok i United States of America. Prophet ma pe winyo ma oa ki Juda, mane otho i tung' punda ki le, onyiso tho pa Adventism pa Laodicea ma otime i tung' 11 September 2001, ka punda obino (the third woe), ki 'Sunday law' ma bino cok (le). Tho pa Adventism pa Laodicea otime i cawa me 'sealing' pa 144,000, ma ocako ka nations gikwero cwiny, ento kigwoko gi i cane i 11 September 2001, kendo otieke i 'Sunday law' ma bino cok. Tho gi, macalo ma onyeso prophet ma pe winyo, obedo pien gidwogo i yore me tic pa 'apostate Protestantism', ata ka ne kigamo gi direk ni pe gidwogo dok i 'assembly of mockers'.

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Tho gi obedo i lok me con pa keto nyutu pa 144,000. Ka kityeko keto nyutu bot jo pa Lubanga, malaika me goro ocako ticgi. Ki 11 September, 2001 dok i Cik me Ceng’ Acaica ma tye ka bino manok, hukumu pa jo ma tye kede kwo otimo i Kanisa pa Lubanga; pien hukumu cako i Jerusalem, ka ocako ki ludito ma onongo myero obed jo me gwoko jo, ento gin ogwoko woko tic ma kiketo i lwete gi pi pwot angwen. Jogi ma gamo nyutu i kare meno gin ranyisi ma kicweyo malo pi kom wi ogwanga. Kiketo gi nyutu mapwod pe otime Cik me Ceng’ Acaica ma tye ka bino manok, pien yore ma kende keken me ciko drubo mapat pa Lubanga obedo ka gineno laco ki dako i peko pa Cik me Ceng’ Acaica ma tye ki nyutu pa Lubanga.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Tic pa Lamo Maleng obedo me loyo cwiny pa lobo me richo, me kwer, ki me keca. Lobo romo pire keken pwonyo kwene ka gineno jo ma gene adieri, ma kiyweyo maleng kun adieri, ka gitimo malubo cikke ma madwong ki maleng, ka ginyutu i kit marwate ki madwong rek me yero i anyim jo ma lubo cik pa Lubanga ki jo ma gigo piny i cinggi. Yweyo maleng ma Lamo timo nyutu pinyore i anyim jo ma tye ki lati pa Lubanga, ki jo ma lubo ceng me cobo ma pe adieri. Ka tem obino, obin nyutu maber ngo obedo lati pa lewi. En aye lubo Sande. Gin ma, ka giwinyo adieri, gimedo yaro ceng man ni maleng, gitye ki lati pa ngat me richo, ma oparyo me loko cawa ki cikke. Bible Training School, 1 Dicemba 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Tho pa Adventism me Laodikea otumore i kare pa histori me kot me agiki, ma ocako kot matidi i September 11, 2001, ci oboyo woko pe ki pimo i kare pa cik pa Sunday ma bino coki, ka Lubanga ocweyo lwak me dano ma ogolo gi lacim pi kare weng, ci oyabo gi malo calo lamer.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

I cawa meno, jo ma i Laodicean Adventism ma tye ka kete piregi pi, kede ma gubino nongo “the mark of the beast”, ginyutu ki joo 25 ma gicwer piny i bot ceng i Ezekiel 8. Jogi en gin jo ma gicako ngec pa Ezekiel ma pe adier “peace and safety”, ma nyutu calo “counterfeit” me ngec me “latter rain” ma adier, ma tye ka waco gi jo me gwoko wang ma adier i cawa meno. Piny-kicel me ngec me “latter rain” ma pe adier en aye yaro ni “the daily” i kitab pa Daniel obedo cal me Kristo, ento adier en cal me Satan. Yie ma pe adier ma en piny-kicel eno obedo “doctrine” ma “scornful men that rule the people of Jerusalem” gicako me cweyo “their untempered wall”.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Keto ni "the daily" obedo cal me Kristo, gicweyo ne i gin pa con ki "bwola" i mwaka 1931. Ki cawa ma en oko woko, gigoyo malo ogwok ma pe gicobo maber, ogwok me silingi ki dyere ma pe ada. Ogwok meno obedo ma bi bur woko ka ngat ma kongo lagu me obur obino me yweyo matek piny pa En. Yweyo meno bi timore i kare me poropheti i kit pa gin me con, i tung kede "yamo ma rweny" (lacam pa ceng 11 me September, 2001) ki "loka ma opong opong" (le pa cik me Sunday ma obino kunen). I gin pa con meno, lanabi ma pe winyo cik, ogi geno, ki giweyo ne i kuyo me lanabi me bwola pa Bethel. Sister White owaco ni "ogwok" me poropheti en aye cik pa Lubanga.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> Kany, lanabi tito jo ma, i cawa ma jo ducu otyeko weko adiera ki bedo maber, tye ka yenyo dwogo yore ma gin kidi pa Lwak pa Lubanga. Gin jo ma cwaco cobo ma otime i cik pa Lubanga—odi ma omio ikome jo ma oyero pi gwoko-gi; ki winyo cikke me twero, adiera, ki maleng, ma tye i cik ne, obedo gwoko-gi ma pe otum.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> I lok ma pe romo yubu, lanabi nyutu maber tic ma patpat me jo ma odongo man ma gicoyo ogweng. ‘Ka igolo cing mamegi ki Sabat, ki weko timo kica mamegi i nino maleng pa An; ci ilwongo Sabat ni kica, en maleng pa Rwot, ma myero kiloro; ci iloro En, pe itimo yo mamegi, pe iyeny kica mamegi, pe iwaco lok mamegi: eka ibedo ki kica i Rwot; ci abimiyo i wot i kabedo ma malo me piny, ci abicwaga ki lapa pa Jakobo, lacoo mamegi: pien cwec pa Rwot owaco kamano.’ Yesaya 58:13, 14.” Lanabi ki Rwodi, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Cako me kare ma angwen me Adventism kineno ki golo buk i piny, calo cako me kare ma adek. Kare ma adek ocako ki golo buk pa W. W. Prescott, The Doctrine of Christ, kede kare eno otyeko ki golo buk me Questions on Doctrine. The Doctrine of Christ onongo onyuto Injili ma ki keto atir pe tye ki lok pa porofeti pa Millerite. Questions on Doctrine onongo onyuto Injili ma okwero tic me pwodho maleng ma kitimo ki Kristo. The Doctrine of Christ okwanyo liel pa neno (chazon) me gin macon ma porofeti, kede Questions on Doctrine okwanyo liel pa neno (Mareh) me "appearance" pa Kristo.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

I kor coc aryo mene, lok mape ada me “Latter Rain”, ma kinyutu kwede “mon ma tye yubo pi Tammuz”, kityeko orwato. En iye gin matime me kare meno ni “lie of 1931” kityeko yaro. Jenereson mar adek (abomination) bene ki nyutu kwede rido me kanisa mar adek me Pergamos. Por me rido i kanisa mar adek nyutu tic me yeny akreditason ki i instituson me piny, ma giteto cikke pi teoloji ki cikke pi yot. En iye jenereson mar adek ni rido pa adwong kityeko tim woko, ma mede kwede kelo ki pweyo me tiyo ki Baibul ma ki yiko gi ki i manuskrip mapoto.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

I mwaka 1957, buk ‘Questions on Doctrine’ obedo calo kwanyo wi i ada madit me Injili. Ada en aye ni Yesu otho me kwanyo wa ‘ki i’ richo, ento pe otho me kwanyo wa ‘i’ richo. Lok me tito pa Katoliki kede pa Protestant ma otire woko ni dano pe twero winyo kede timo Lok pa Lubanga, en lok pa Setani ma tye tutwal. Dano twero, kede myero, winyo kede timo Lok pa Lubanga, kadi ka Setani waco ni, ‘pe dong i tho adada.’ Tam pa Protestant ma otire woko ma ocwinyi ni jo pe twero loyo richo, kacel ki ni jo pe twero bedo ducu i Cik pa Lubanga nyo ka Yesu dwogo odoco, obiyubo gi, calo kwe me lam, me dokogi roboti ma gi winyo ducu, tam eni oketo i lok me tito pa buk ‘Questions on Doctrine’.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

I mwaka 1957, dyer mar angwen pa Adventism me Laodicea ocako, ci 'ogwalo mape kitempero' (cik) kitero, kelo poyo me tam ma bi weko ludito 25 opoto piny bot ceng i agiki me cawa me keto cal pa 144,000. Ogwalo mape kitempero eno, ma en yie ni gwoko cik pa Lubanga pe twero, kikwanyo woko ka 'ogwalo' me yaro kin Kanisa ki Gamente kijwalo woko, i cik pa Sunday ma tye bino lacen. Cik pa Sunday en aye kot ma makato woko, onyo, calo kit ma Isaya owaco ni, en aye kwer ma makato woko, ki pi ma makato woko ocako i cik pa Sunday ma tye bino lacen i United States.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Ka cik me Sunday i United States obot, the enemy (the pope) obino calo "pi madwong" (the overflowing scourge), kede kombedi "bendera" obitweyo malo i komne. Kombedi "otinga ma pe kiyar" ma Laodicean Adventism otyeko yubo i kom tiyo marac me "the daily" ocweyo woko.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Ki kit tici gi, en obidwogo gi kobo; kwec ma matek bot gin ma orwenyo ki en, kobo bot lweny pa en; i cing obidwogo kobo. Kamano gibiluor nying Rwot ki tung me ka ceng dwogo, kede duong pa en ki tung me ka ceng oyie. Ka la ma kelo lweny obino macalo pii ma golo, Roho pa Rwot obiro yweyo keng i kom en. Kede Jawar obino i Sayoon, kede bot gin ma gidwoko woko ki richo i Jakobo, Rwot owaco. Bot an, man aye kwer na kwede gi, Rwot owaco; Roho na ma obedo i wi in, kede lok na ma aketo i leb in, pe gibidwogo woko ki i leb in, onyo ki i leb pa nyithindi, onyo ki i leb pa nyithindi pa nyithindi, Rwot owaco, ko aa kombedi nyaka kare weng. Yim, ler; pien lerni obino, kede duong pa Rwot olimo i wi in. Pien nen, otum oburo lobo, kede otum ma matek i jo; ento Rwot obiro yim i wi in, kede duong pa en kibineno i wi in. Jo ma pe Yahudi gibino bot lerni, kede rwodi bot ler me yimini. Yesaya 59:18-60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Joma pe gin Jo-Yudaya binen bot ler ka dwong’ pa Lubanga tye i wi jo pa En, ki man otime ka lage bino calo pi ma opong. Ka lage en bino, Lubanga oyweyo dul (ensign) mukene kwede. Dwong’ pa Rwot ma tye i wi jo meno ma joma pe gin Jo-Yudaya gicako dwoko, en kica pa En; kede kica pa En pe timo richo. En lok me bwola me kuc ki gwok, ma tedo ni lacoo ki nyako pe romo loyo richo. Lok meno obedo lok me bwola me kot me agiki ma kiwogo i kare me kot me agiki ma ada, ma obino i ceng 11 me dwe me September, 2001. Lok me bwola meno obedo lok me bwola i kom cik pa Lubanga, ma en “wall.” Pwony me bwola meno kiyaro i buk Questions on Doctrine, ma onyutu bino pa pokol me angwen ki ma agiki pa Adventism pa Laodicea.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

I ceng apar acel me dwe September, omwaka 2001, ogonyo cik angwen me Adventism me Laodicea gibino me temo dul me agiki kede bal pa kwaro gi. I ceng meno Lubanga ociko jogi dwogo i yore macon me Jeremiah, pi gubed ginen ki giyero kwena me rwom ma ki yaro calo jewels me Miller. Ka gityeko timo kamano, gibinongo kot me agiki, ma Jeremiah otyeko lwongo ni “pac.” Lwongo me dwogo i yore macon obedo dwogo pa temo ma okelo ogonyo cik me 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

I ceng 11 me September, 2001, ma Isaya miyo nying ‘ceng me yamo me tung atura ki yamo ma gonyo’, ‘wer pa pur me zabibu’ myero kiwero ne ki jigi ma, i buk Apokalips chapta apar angwen, ves adek, ki keken i chapta apar abicel, ves adek, gi wero ‘wer pa Mose ki Nyathi me dino’. Wer meno en aye lok pa Laodicea ma nyutu ni dano ma kiyero con kikiyweyo gi woko, pien Lubanga con ne tye ka miyo pur pa iye bot laco ki dako ma bin yubo maŋ me pur ma kineno. Lok pa pur meno en aye lok bot Laodicea, ma Jones ki Waggoner gicwalo i kare me rebelyon me 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

I ceng 11 me September, 2001, kud me agiki ocake, ki i moko lok me Habakkuk kit ariyo otyeko nyutu dul ma gumi ngec me tabul ariyo, pien gidoko dok i yo macon me Jeremiah kede gitingo nongo ‘yweyo ki dwogo cwiny,’ ma Yesaya nyutu ni kelo bot jo ma kit me ticgi obedo ‘rek i tung rek.’ Moko lok ma gitye iye ne obedo me mede woko ki ngec ma pe adier me kud me agiki, ma ki yaro kwede ‘dako ma tye i lyel pi Tammuz,’ ma gubedo mino cwiny jo Laodicea ma tye ka nino ki ngec me kuc ki gwok.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Ngec me kuc ki gwok gamo ni pe romo lac ki nyako bedo pe timo richo; eka Lubanga romo ki obino miyo gi atir keken 'i' richo gi. Lac ma goro gamo ni ngecgi me kuc ki gwok obedo ngec ma atir me miyo atir ki yie, ma Jones ki Waggoner onwongo nyuto; ento weko ada ma atir ni ngat ma Lubanga miyo atir, en bende miyo en maleng, pien Lubanga pe otho me waro jo i richo gi, ento me golo gi ki i richo gi.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

11 September 2001 obedo cako me kare me keto lacim bot jo 144,000, ma giko kwede dul acel me nongo lacim pa Lubanga—calo jo ma gi lilio ki gi loyo cwinya pi tim me rac madwong matye i kanisa ki i lobo—ki dul mukene ma gigiro tunggi bot hekalu, ma i kany tice agiki pa malaika adek tye ka gitimo, ki gidong piny bot ceng. Riak pa Millerites nyuto riak pa dyeo pa malaika adek; ci kamano, giko pa gin en i lok pa koth me agiki, ki rwom ma kelone bot jo ma yero me cham.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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.

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