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# The Book of Daniel - Number Sixty-Four

Kitap pa Daniel - Namba 64

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Nyutu Lok me Lanabi: Keto kube i kin September 11, 2001 ki Kare me Gamo, Kop me Agiki, ki Tic pa Kirisito ma ogiko

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Jeff Pippenger

Published

January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

I coc ma cokcok, wa tye ka kwano aa ki lok manok aa ki Spirit of Prophecy ma nyutu kare ki September 11, 2001 nyo cing i kare ma Mikael ocungo ki kare me tem pa dano otyeko. I kare meno, tye kican me porofesi manok ma nyutu tic ma agiki pa Krisito i Kabedo Maleng Madwong.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Tic pa Kirisito i kabedo maleng kityeko yaro ne i wang neno pa Odo Ulai i Daniel boc me aboro, ki Sister White ocwalo wa ngec ni wang neno pa Odo Ulai kombedi tye ka lomo. Tic me agiki ma kityeko lomo i kabedo maleng pa polo, ma kombedi tye ka lomo, kityeko yaro ne ki lok porofetik mapol. I tung cam ki yaro porofetik mukene, kiyaro ne calo kare me keto alama pa Lubanga, kuc me agiki, tic me giko gwoko kwo, ki kwero ot pa Lubanga. Ber tutwal me kelo lokgi meno kacel, ki keto gi i kabedo me mukato ma tye kakare.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> I cawa meno, ka tic me konyo pa Rwot pi gwoko kwo tye ka tyeko, peko bi bino i piny, ki jo pa piny bi mung cwiny; ento gibigwoko i lep, wek pe gi gengo tic pa malaika ma adek. I cawa meno, ‘yie me agiki,’ onyo nyiko ma aa ki bot Rwot, bi bino, me miyo rwom i dwon madongo pa malaika ma adek, kede me yubu joma maleng me cung i cawa ka peko abiro me agiki bi golo piny. Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

"Tic pa malaika me adek" obedo bene "tic pa gwoko kwo," ma yubo "jo maler me pye i kare ka kec abiro ma agiki bi yuto woko."

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Kacel, oganda gu obedo gi mirima, kede mirima pa in ocito, kede cawa pa jo ma otho me gubed gihukumi, kede me in imii pedi bot latic pa in, lajogi, kede bot jomaler, kede bot jo ma luoro nying pa in, tino ki madit; kede in ibalogi jo ma gibal piny. Revelation 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Gwenge gitye ki cwiny marac piri ki kare me loro me temo (ma en kare ma ki yubo kwec pa Lubanga); ento ikare ma gwenge gitye ki cwiny marac, gitye 'ikeng' bene. 'Kare' ma gwenge gitye ki cwiny marac nyutu cako me tic pa konyo ma ki loro, ci tic pa konyo ma ki loro en aye keto ridi i jo pa Lubanga.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> Jo pa Lubanga ma atir, ma tye ki cwiny pi tic pa Rwot kede pi lonyo cwinya, kibed ka gineno richo i kit ne ma adier, kit pa richo keken. Gibed kare weng i tung me adwogi kede nyutu malara ikom richo ma yot kelo jo pa Lubanga i bal. Labere atir i giko tic pa kanisa, i kare me kidho ki alama pa jo 144,000 ma gunongo gubed pe ki bal i kom pa Lubanga, gibed ka cwinygi potope madit ikom bal pa jo ma giciko ni gin jo pa Lubanga. Man kiwot maber ki cal me lanabi ikom tic me agiki, ki cal pa jo ma ngat acel acel tye ki gir me geco i lwete. Ngat acel i kamogi ocing ki law me linen, ki kob me tam pa lacoyo i tung ne. Rwot owaco bot ne ni, Donyo i tung pa paco, i tung pa Jerusalem, ci i cweyo alama i anyim wi pa joma gipuk kede giywak pi tim marac matek weng ma kitimo i tung ne. Testimonies, dul 3, pot 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

Ogandagi kigenge pi pe gigengo timo rino pa 144,000. I Revelation pot 7, ogandagi ma cwinygi rac ma kigenge gicoyo calo yub angwen ma bene kigenge i kare acel acel meno, ci kiter matir ni kare meno en kare.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> Kombedi Satan tye katico ki jami weng me rwom i kare me keto cal man me gengo wic jo pa Lubanga ki bot adwogi matye kombedi, kede miyo gi rweny. An aneno gamo ma Lubanga tye kagamo i tung jogi me gwoko gi i kare me peko; ki ngat mo keken ma oketo tung wic i adwogi, ma cwiny maleng, myero ogamo ki gamo pa Lubanga ma tek weng.

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> Satan ngeyo man, ci en tye ka timo tic ki twero madwong me gwoko cwiny pa jo mapol tutwal ma en romo i yweywe ki pe rwate ikom ada. ...

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> Aneno ni Setani tye katic i yore magi me golo wic, me bwanyo, ki me cwako jo pa Lubanga woko, kombedi keken i kare man me kito cim. Aneno ni gin mogo pe onongo gicogo pire tek pi adwogi me kare man. Cwalgi onongo gitutuni, ki cingegi onongo giyweyo, pien pe giketo gi ki te ma tek i adwogi; ki ogamo pa Lubanga ma Pire Tek pe onongo romo gogo i tunggi kun gitutuni kamano.

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> Satan tye ka temo ki ngec weng pa iye me gwoko gi i kabedo ma gitye, nyaka kit me sealing otyeko kato, nyaka oboke ogoyone i wi jo pa Lubanga, ci gi odong labongo ot me gwoko bot kec pa Lubanga ma oyoto, i tuo abicel ma agiki. Lubanga ocako ogoyo oboke man i wi jo pa iye, ci piny piny bin ogoyone i wi jo weng ma bin bedo ki ot me gwoko i nino me slaughter. Lubanga bi timo ki teko pi jo pa iye; ci Satan bimiwone twero me timo bende. Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Sister White ondiko lok magi i mwaka 1851, mwaka abic anyim ki kare ma jo pa Lubanga ocito i kit me Laodikea, ki gimedo kare pa tic me sealing pien gikwanyo lumeny ma omedo me “kare abicel.” Lumeny eno onongo onego omedo ki tyeko tic pa Lubanga me gubo jo pa En anyim ki bal abicel me agiki. Ka ento, jo pa Lubanga ogoro wi gi, ki kicweyo gi me yeya i tim pa Laodikea, calo kit pa ogoro wi gi ki yeya pa Israel mukato i tim ma ocoyo cal. Gin mede adii jo Israel mukato ma ogoro wi gi mane ocito i Piny ma Kigolo? Coc me Bibul onyo i Spirit of Prophecy tito kwan mo ma yaro ni tye jo me Laodikea mo me bikwongo kwo? Dwoko lok obedo, “Pe tye!” pien dano me Laodikea orem acel calo dano pa Israel mukato ma otho i tim.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Keto alama pa alufu mia acel ki piero angwen angwen obedo kare me cawa, ci cako ka malaika angwen gengo yamo angwen, ma en bende kare ma mataifa gitye i cwiny marac, ento kigengo gi. I kare me keto alama, Lubanga yubo jo pa Lubanga me bedo ka cit i kare me cwire abiro ma agiki, ci yubo eno ki laro ne calo kaco “lakit me gengo” i wi jo pa Lubanga, kede ki laro ne bende calo tyeko tic me loko kwo kede tyeko tic pa malaika me adek. Yubo eni ma ki laro ki cal weng eni tye ikom cwako “adwogi ma kombedi.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Jo ma pe bi bedo “rweny matek pi ada ma kombedi,” en gin jo ma onongo tye ka “ywaywa,” pien wii gi pe onongo oketo i “ada ma kombedi.” O cono ni, “An oneno ni bene moko pe onongo gubedo rweny matek pi ada ma kombedi. Komgi tye ka gweru, kede tunggi tye ka rwidi, pien pe onongo gi oket gi ma tek i ada; kede gamo pa Lubanga ma Loyo Gin Weng pe onongo twero ogo i wi gi ka gi tye ka gweru manen.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

"Adwogi pa kare man" obedo gin ma miyo "gobo", ci "gobo" bene nyutu calo "cal pa Lubanga." "Cal pa Lubanga" kinyutu calo ki remo ma ogobo bur me ot pa Ibrani, ma omiyo malak ma ogoyo obale oweko woko ot ma burgi "ogobo" ki remo. "Gobo" obedo "keto cal", ci "keto cal" kitimo ki "adwogi pa kare man."

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Mi gi bed maleng ki adiera me In: lok me In en adiera. Yohana 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Dul acel acel me yub woko tye ki tema pa gi keken, ci tema pa dul me yub woko pa 144,000 obedo “Islam pa Woe ma adek.” “Lok me adwogi ma kombedi” i nino me agiki obedo Islam pa Woe ma adek.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> Buk me Maleng tye ka yabo kare ki kare bot jo pa Lubanga. Lok ma atir mo ma rwate tutwal pi kare acel acel, otyeko bedo kare weng; kede bini bedo kare weng. Review and Herald, June 29, 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

En ngec me ada me cawa man ma keto cal i jo pa Lubanga i kare me agiki, ki kare me keto cal ginyutu ni ocake ka loka me tung angwen gicayo. I nino me September 11, 2001, piny acel acel gubedo ki mirima, ci i kare eno ocake keto cal pa jo 144,000, ka koth me agiki, ma en “ngec”, ocake kiyweyo cal iye.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Johannesele avati stseenid sügavast ja haaravast tähendusest koguduse kogemuses. Ta nägi Jumala rahva olukorda, ohte, võitlusi ja lõplikku vabastamist. Ta paneb kirja viimased sõnumid, mis peavad küpsetama maa lõikuse, kas vihkudeks taevasesse aita või haguiks hävitustule jaoks. Talle ilmutati ülima tähtsusega ained, eriti viimase koguduse jaoks, et neid, kes peavad pöörduma eksitusest tõe juurde, õpetataks nende ees seisvate ohtude ja võitluste kohta. Kellelgi ei tarvitse olla pimeduses selle suhtes, mis on tulemas maa peale.” Suur võitlus, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Ka lobo mapol obedo ki cwiny marac, kigengo gi kacel, ki "latter rain" ocako obodho, ki "latter rain" obedo kwena me "present truth" ma keto kite i jo pa Lubanga.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> Tic i Battle Creek tye ki yore acel keken. Ladit me ot yat gibedo ocako kacel ki joma pe tye ki geno, gicayo gi i kacokegi, piny piny; ento en tye calo wot cako tic ka loro wanggi. Pe gitye ki ngene me neno ngo ma obiwoto piny i wa i cawa mo keken. Tye bedo me pe tye ki twero i cwiny, me lweny, ki me golo remo, ki bedo eni bi medo nyo i agiki me cawa. Ka con keken ka jogi pa Lubanga kicimo gi i wang wi-gi—pe obedo cim onyo cal ma twero nene, ento obedo kicweyo gi malite i atir, i wii ki i Roho, kama pe gikweyo—ka con keken ka jogi pa Lubanga kicimo gi kadong kigero maber pi kweyo, obino. Atir atir, dong ocako. Kweko pa Lubanga dong tye i piny, me ciko wa, pi wa ngeyo ngo ma tye kabino. Manuscript Releases, Dul 10, Pot 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Sealing” obedo “bedo dong i adier.” I kit me kare me “sealing” en ocoyo ni, “tye laro me pinyruu, me lweny ki golo remo, ki laro meno bimedo paka i agiki tutwal me kare.” Ka lobo gu tye i kica, gibed gikwanyo, ento “lweny ki golo remo,” ma gicwalo calo yamo angwen, “bimedo paka i agiki tutwal me kare.” Islam me “Woe” ma adek tye ka medo tic me lweny mapwod mapwod paka i agiki tutwal me kare, ki ngec me poropheti ikom Islam calo “tema” i dwoko-kwo me 144,000, bende tye ka medo i kare acel keken. Medo man mapwod mapwod ma Islam timo rwate ki peto piny me koth me agiki i kare acel keken, pien koth me agiki obedo “kwena.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Kot me agiki ocako ka “tur manok manok”, ki i agiki dong medore bot yubo ma weng. “Tur manok manok” me kot me agiki kityeko nyutu ni kot tye “ki pimo”, ento yubo ma weng obedo kare ma kiyubo ne “labongo pimo”. Sister White otyeko nyutu atir ni tye cawa ma kot me agiki tye ka otur, ki ni moko mako ne, ento moko pe mako ne. I cawa eno, kot tye “ki pimo”, onyo tye ka “tur manok manok”.

Some people will recognize that something is happening, but it will only frighten them.

Dano mogo bi ngeyo ni gim mo tye timo, ento obi kelo luoro i botgi keken.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> "Bino bedo i kanisa nyuto ma ber loyo me twero pa Lubanga, ento pe obi tye bot jo ma pe gitimruo piny i anyim Rwot, kede pe giyabo ol me cwinya gi ki pako bal ki lokruok. I nyuto pa twero en ma ocobo piny ki ducu pa Lubanga, gibineno keken gin mo ma kun pe gineno maber gicako paro ni obedo goro, gin mo ma bi cako luor i gi, kede gibiyeko ceke me kedo kwede. Pien Rwot pe otimo tic malube ki geno-gi ki mito-gi, gibiro cego tic en. "Pingo," gicalo, "wa pe wanonge Roho pa Lubanga, kun wa obedo i tic man pi higa mapol tutwal?" Pien pe gityeko winyo lalaro ki kwayo ma aa ki i lok pa Lubanga, ento kare kare gicalo ni, "An atye ki jami madwong, kede dong amedo i jami, kede pe an mito gin keken."" Maranatha, 219

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> Mapol gi ojuke tutwal i yudo kec me acaki. Pe gi oyudo ber bedo weng ma Lubanga omino gi kamano. Gicenyo ni lacim man obipongo ki kec me agiki. Ka kica mapol loyo weng obimino, gi mito yabo cwinya gi me yudo ne. Gitye ka timo bal marac madit. Tic ma Lubanga ocako i cwinya pa dano, i mino lacer pa En kede ngec pa En, myero obedo ka mede odonyo anyim. Dano keken myero onen ki ngec pi lacim pa kene. Cwinya myero kiweyo woko ki jami murac weng, ki kwerone wek Roho Maler obed ka bedo iye. En ki nyutu richo kede weko richo woko, ki kwayo matek, kacel ki lielo gi kene bot Lubanga, ma lubi me acaki gicweyo piregi pi golo piny pa Roho Maler i Nino me Pentekote. Tic acel acel man, ento i rwate maduong loyo, myero kitim kombedi. Eme, dano ne myero kwayo keken pi kica, ci kuro Rwot me tyeko maber tic ma lube iye. Lubanga en ma ocako tic, ci obityeko tic pa En, me yubo dano obed opong i Yesu Kristo. Ento pe myero bed ki weko woko kica ma kiyaro ne ki kec me acaki. Jogi keken ma tye ka bedo ki lacer ma gitye kwede, gin aye gibiyudo lacer ma loyo. Ka pe watye ka mededo anyim nino keken i nywako ki timo kit maber me ja-Kristo ma tye ka tic, wa pe wabi ngeyo ngolo pa Roho Maler i kec me agiki. Twero bedo ni tye ka kato i cwinya matwal i tung wa, ento wa pe wabi yaro, nyo wa pe wayudo. Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

I coc man, en nyutu ni tye kare ma “kica ma opong maloyo weng bi miyo”; kamano bene en nyutu kare ma koth me agiki tye ka yabu labongo pimo. I kube ki gin meno, en nyutu ni jo keken ma tye ka woto ki ler ma gitye kwede gubimiyo gi ler madwong maloyo. I cik ma meno, obedo nining ni ler (ma en ada me kombedi) tye ka medo piny piny. I lok me agiki, en nyutu kare ma koth me agiki tye ka polo, kede mogo tye ka ngeyo ka kwano ne, ento moko pe tye ka ngeyo, ki pe tye ka kwano ne. Ka in pe ingeiyo kwena, ma en koth me agiki, pe ibikwano ne.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> Pe myero wa kuro pi kot me agiki. Obino i tung dano weng ma bi ngeyo kede ma bi mako gin-kene ludwe ki opub pa kica ma obo iwa. Ka wa cobo gic me ler, ka wa pido kica ma atir pa Lubanga, ma mito ni wa ogeno Iye, dong kigamo weng bityeko. [Yesaya 61:11 kicoyo.] Piny weng myero opong ki pak pa Lubanga. The Seventh-day Adventist Bible Commentary, volumu 7, pot 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

I kare ma jo piny ma tye ki koko gitye ka kigengo, kec me agiki cako bedo "opime." Ka "opoto ma maber loyo weng me kica bi cwalo," man tye ka nyutu kare ma kec me agiki kicwero pe ki pimo.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

I kare ma ogwanga gitye gi cwiny marac, ento kigigwoko gi i cing, koth me agiki cako poto; ento en obedo “omoko” pien i kare meno Kanisa tye oketo kacel ngano ki magugu. En aye koth ma omiyo ngano ki magugu weng opuro, kede koth me agiki en dong lok me adiera me kombedi, ma ngat romo ongeyone ki okwanye, onyo pe. Gin weng magi me laporopheti kityeko nyuto maber i gin-lok me Kitabu Maler. I nino 11 me September 2001, koth me agiki cako “ocwer-ocwer”, kede omede mede nyo lok me “Goyo Dwon i Odii” obino, ki nyiri ma riek ki nyiri ma pe riek kigwenyo woko pi kare weng.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Jo marieko dong kigolo gi malo macalo lanyisi wek gi lwongo rombe me Obanga ma mukene woko ki Babulon, ci koth me agiki dong opurore piny pe ki pimo, kendo pud tye ka poto nyaka Mikael ocung, ci kare me temo me dano otyeko woko.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> Aneno ni malaika angwen gibedo kamako yie angwen nyaka tic pa Yesu i ot maleng ogik, ci dong apoya abicaryo me agiki gubino. Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Kano yamo angwen nyutu twero pa Lubanga me loro tyer ma tye ka medo, ma En weko obed i kare me agiki. Malaika angwen gicano yamo angwen i kare me cimo gi cing pa 144,000; ento i kare meno tye “lalar me cwiny ma pe ki twero, me lweny ki cok rem, ki lalar en bi medo.” Ka nyithindo pa Lubanga me agiki kityeko cimo gi cing, Mikael obol woko, yamo angwen gibiyweyo woko nitit, ki Bal Agiki 7 bi bino.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

I ‘cawa pa poto piny madit’ i Buk me Revelation chapta 11, kede i ‘kare me peko’ i Buk me Daniel chapta 9, ka yo ki ogoga gutyeko, en aye kare ma ‘gwenge bitye i kica’. I kare en, kot me agiki bicwalo woko i ‘pim’. Isaiah nyutu kare ma kityeko pimo kot me agiki, kede oyero kare en macalo ‘ceng me yamo me tung ceng’. ‘Ceng me yamo me tung ceng’ obedo ceng 11 me dwe me September, 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Wa bino mede wapar “pimo” me kot me agiki i coc ma bino, entono myero ipoyo ni kidi maler me neno ma Miller oneno i nindo, ma kiloko ne i tabul ma lamal me Habakkuk calo peko adek me Islam, myero olere mapol loyo gi apar i cawa me agiki, maloyo kare ma acaki ka Miller ocoko ne but.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> I kare acel, ka an obedo i New York City, i cawa, onongo kikwayo an me neno ot ma onongo gitye koyo lawir ki lawir, onongo gitye dong malo bot polo. Ot magi onongo gikwanyo kwer ni pe mac twero bolo gi, ki onongo giyubo gi pi miyo ducu bot lawigi kacel ki jo mayubogi. Malo kede malo ot magi onongo gimedo malo, ci i iye onongo gitiye kwede jami me yubo ma otum loyo weng. Jo ma ot magi obedo gi pe onongo gibuto penyo i cwinygi ni, “Wa twero nining me miyo ducu bot Lubanga i kit maber loyo?” Rwot pe onongo obedo i paro-gi.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Aparo ni: ‘O, ka jogi ma i kit man gicako keto lonyo gi onongo romo neno wotgi calo ka Lubanga neno! Gibedo giyubo ot ma ber tutwal mapol, ento i wang Rwot pa lobo weng, tamogi ki yikogi obedo apuk tutwal. Pe gitye ka tute ki twero weng pa cwiny ki wi me nongo kit me miyo Lubanga dwong. Gityeko woko neno man, tic ma acel pa dano.’

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Ka gityeko cako keto ot ma lamal-lamal, won-otgi gudo kidi ki cwinypidi ma loyo, pien gi tye ki cente me tic me miny cwinya gi keken, ki me cako nyinyi i cwiny pa jo ma tye oko-gi. Cente mapol ma gicoyo kany giononge ki kit me kobo kwer marac, ki me opoto dano lwal. Gi wiyi pe ni i polo ki gwoko rekod pa tic me cente mo keken; tic mo keken ma pe atir, tito mo keken ma obedo bwola, kany ki coyo iye. Cawa tye kabino ma, i bwola gi ki cwinypidi gi, dano bipoko tung mo ma Rwot pe bi yee gi oyabo maloyo, ci gibinongo ni paciens pa Yehova tye ki rwom.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Gin ma malubo odonyo anyim i wang an en alaaram me mac. Dano neno ot madongo ma gi tami ni mac pe romo donyo i gi, gi waco ni, ‘Gin ki kuc opong weng.’ Ento ot man gi giko pye ki mac calo kitye ki piic. Enjini me mac pe romo timo gin mo keken me gengo goro. Latic me mac pe gi twero me tiyo kwede enjini man.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> Kimiyo an ngec ni, ka kare pa Rwot obino, ka pe kitimo lok mo i cwiny pa dano ma cwinygi tye i malo ki ma mito cinggi bedo malo, dano bineno ni lwete pa En ma onongo dwong me war obin dwong me bolo woko. Pe tye twero mo me piny ma romo gengo lwete pa Lubanga. Pe tye jami mo me yubo gang ma kiromo tic kwede i yubo gang, ma bi romo gwoko ganggi ki bolo woko, ka kare ma Lubanga okete obino me golo cwe bot dano pi gikweyo Cik pa En ki pi mito cinggi keken. Testimonies, volume 9, 12, 13.

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