The prophetic framework applied by William Miller was the structure of the two desolating powers of pagan Rome followed by papal Rome. The prophetic framework applied by Future for America is the structure of the three desolating powers of pagan Rome followed by papal Rome and then apostate Protestantism. The three manifestations of Rome are those three desolating powers of the dragon, the beast and the false prophet. That framework was recognized in a large part by the resistance brought against the light of the last six verses of Daniel chapter eleven, that was unsealed at the time of the end in 1989.
Kit me poropheti ma William Miller otyeko tic kwede obedo kit me twero aryo ma oyubu piny woko pa Ruma ma pe geno Nyasaye, ci ocelone ki Ruma me Pope. Kit me poropheti ma Future for America otyeko tic kwede obedo kit me twero adek ma oyubu piny woko pa Ruma ma pe geno Nyasaye, ci ocelone ki Ruma me Pope, dok ki Protestantisimu ma ogolo adwogi woko. Kit nyutu adek pa Ruma en twero adek magi ma oyubu piny woko pa draagon, pa biisti, ki pa nabii mape adwogi. Gamo ma kigamo ikom ler me vas agiki abicel me Daniel pot buk apar acel, ma kiyabo woko i cawa me agiki i mwaka 1989, omiyo wa ngene mapol kit meno.
The first two manifestations of Rome identify the prophetic makeup of modern Rome, the third and last manifestation of Rome. Modern Rome identifies the structure of the final threefold persecuting power of the last days. Closely related, but distinctly different is the three manifestations of Babylon. The first was Nimrod’s Babel. The second was Nebuchadnezzar and Belshazzar’s Babylon. Together those two prophetic witnesses identify the prophetic characteristics of modern Babylon. Though at one level modern Rome and modern Babylon are the same entity, the three manifestations of Babylon are identifying the final fall of Babylon, and the arrogance of the man of sin.
Nyutu aryo pa Ruma tye ka nyuto kit me lacar pa Ruma ma kombedi, ma en nyutu ma adek ki ma agiki pa Ruma. Ruma ma kombedi tye ka nyuto kit pa twero me goyo piny ma gin adek kacel pa cawa me agiki. Ento tye nyutu adek pa Babulon, ma tye kacung maber, ento gi opoko atir. Nyutu acel en Babel pa Nimrod. Nyutu aryo en Babulon pa Nebukadneza ki Belshazzaar. Kacel, gin aryo magi, ma gin lawi me lacar, gin nyuto kit me lacar pa Babulon ma kombedi. Kadok ni i rwom acel, Ruma ma kombedi ki Babulon ma kombedi gin acel, nyutu adek pa Babulon tye ka nyuto pobo ma agiki pa Babulon, ki kweco madit pa dano me richo.
The fall of Babylon is a large and specific subject in Bible prophecy, as is the arrogance of the pope of Rome. In Revelation chapter seventeen, one of the angels who pours out the seven last plagues comes to specifically identify the judgment of Babylon, which is another expression of her fall.
Lok me bute pa Babulon obedo gin madit ki ma cwer i porofesi me Bibul, calo bene wii malo pa Papa pa Ruma. I Buk me Revelation, dul 17, malaika acel i jene ma gu golo woko bal 7 me agiki obino me nyutu maber kwero pa Babulon, ma en kit mukene me nyuto bute ne.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Ci obino acel ki bot malaika 7 ma tye ki acal 7, owaci an ni, ‘Bi kany; abin nyuti yubu pa malaya madit ma obedo i wi pi mapol: ma ki en rwodi me piny otime nyono ki en, ki jo me piny gilewo ki waini pa nyono pa en.’ Ci en ogola an i Cwiny orwoko an i catu: ka an oneno nyako mo obedo i wi le me catu ma rangi ne cul, opong ki nying me kwanyo Lubanga, ma tye ki wii 7 ki lwiri 10. Revelation 17:1-3.
The work of the angel is to show John the judgment of the woman who has “MYSTERY BABYLON” written upon her forehead.
Tic pa malaika obedo me nyutu John hukumu pa nyako ma tye ki coc “MYSTERY BABYLON” i wi ne.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:4–6.
En dako nono ocako lanyut me piol ki langic; ki ocuro ki gol, ki kite ma wel ki piyal; tye ki kop me gol i cinggi, ma opong ki tim marac ki yweywe me coyo pa iye. Kacel i lawa pa iye, con ma kicoyo aye ni: MYSTERY, BABYLON MADIT, MIN DAKO ME COYO KI TIM MARAC PA PINY. Aneno dako ma otumu ki rem pa jo maleng, ki rem pa jo ma gikweyo pi Yesu; kacel ka anenone, atero ki ceke madit.
The geopolitical apparatus which the papacy employs in the last days to persecute those she deems are heretics is represented by “a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.” The fact that she is riding upon the beast shows that she is in control of the beast, as is a rider upon a horse.
Nyonyo me cing pa piny ma telo pa Papa tye ka tigo kwede i cawa me agiki me luyo jo ma oparo ni gin jo heretik, kityeko nyutu ne ki “le ma rangi me myufu madwong, opong ki nying me yaro Nying pa Lubanga, ma tye ki wi abiro ki tine apar.” En bedo i tung le nyutu ni en tye ka loyo le, calo ngat ma bedo i tung faras.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Ci dako ma in oneno, en obedo kabedo madit mano, ma loyo rwodi pa lobo. Revelation 17:8.
The “scarlet colored beast with seven heads and ten horns” is modern Rome, and represents the geopolitical structure the woman employs as she persecutes God’s faithful in the last days. The woman is modern Babylon, the great city that commits fornication and rules over the kings of the earth. The first two manifestations of Babylon represented by Babel in Genesis chapter eleven, and Babylon in Daniel chapters four and five, describe the arrogance and the fall of modern Babylon in the last days. The woman who is judged in Revelation chapter seventeen, is modern Babylon, and the beast she reigns over is modern Rome. She has committed fornication with the kings, and together they are one flesh.
“Lam ma ki rangi malac me cira, ma tye ki wii 7 ki tung 10,” en Roma me kombedi; kede bene nyuto kit me politiki pa piny ma dako tye timo kwede ka tuki ludito pa Lubanga i ceng me agiki. Dako en Babilon me kombedi, dul madit ma timo kwo me coyo marac ci olwak iye rwot me piny. Nyutu me acaki aryo pa Babilon, ma giteko calo Babel i Genesis kap 11, ki calo Babilon i Daniel kap 4 ki 5, gicoko lubeŋ ki labong pa Babilon me kombedi i ceng me agiki. Dako ma kigoyo kadi iye i Nyutu kap 17, en Babilon me kombedi; ci lam ma olwak iye en Roma me kombedi. Otime kwo me coyo marac ki rwot, ci kede gi obedo ring acel.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Pien, myero dano weko won pa en ki min pa en, ki omako matek bot dako pa en; ki gibedo ring acel. Genesis 2:24.
Though they are one, certain prophetic elements of modern Rome and modern Babylon are isolated in God’s Word. The story of modern Babylon, as established by the two witnesses of Babel and Babylon is about her arrogance, and her final fall. In the last six verses of Daniel eleven, the king of the north is used to represent the papacy. The pope of Rome is Satan’s earthly representative.
Ka bene gin obedo acel, ento gin mogo me porofetik pa Roma me kombedi ki Babilon me kombedi, kityeko weko gi peke i Lok pa Lubanga. Tito pa Babilon me kombedi, calo kit ma jo me cwalo adwogi aryo—Babel ki Babilon—oketo ne, obedo pi cwiny madwong mere ki golo piny mere me agiki. I mokato abicel mag agiki me Daniel apar acel, king of the north kitiyo kwede me nyutu Upapa. Pope pa Roma obedo ajenti pa Setaani i piny.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
"Me gwoko lonyo kede luor pa piny, Kanisa onwong'o me yaro kica ki kony pa jogi madwong i piny; ci kamano, ka en ojwero Kristo, onwong'o cweyo luor ki geno bot laloc pa Lakworo—Episikopo pa Ruma." The Great Controversy, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Setan omito bedo Lubanga, ki mit pa en obedo me okawo kiti me rwot pa Lubanga me politiki ki me dini.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Nining in owil ki polo, o Lucifa, wod okinyi! Nining in ogwero piny, in ma ocoyo teko pa dano me piny weng! Pien i waco i cwinya ni, ‘Abi ceto malo i polo; abi yiko kom an malo loyo lacel me Lubanga. Abi bedo bende i got me lwak, i tung me bor; abi ceto malo loyo malo me niang; abi bedo calo En Ma Malo Madit.’ Isaiah 14:12-14.
Satan desired to exalt his throne (which is a symbol of kingly rule), “above the stars of God.” The stars of God are the angels, and represent the machinery of God’s government. Satan desired to “also” be seated “upon the mount of the congregation, in the sides of the north.” The congregation is the Church, and it is located in Jerusalem, which is in the sides of the north. To be seated upon a throne in “sides of the north,” is to be king of the north. Christ is the true King of the North, who also is King over the government of God. Satan desired to “be like the most High.”
Sitaani omito keto malo kome me rwot ne (ma obedo alama me loch pa rwot), "malo ikom lacid pa Lubanga." Lacid pa Lubanga gin malaika, kadong gitye ka yaro kit me loch pa Lubanga. Sitaani omito "bende" cobo "i got pa lwak, i tung pa Nooti." Lwak obedo Kerek, kadong tye i Jerusalem, ma tye i tung pa Nooti. Bedo i kome me rwot "i tung pa Nooti" obedo bedo rwot pa Nooti. Kirisito obedo Rwot ma matwal pa Nooti, ma bene obedo Rwot ma loyo loch pa Lubanga. Sitaani omito "bedo calo Ma Malo Loyo."
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Wer ki Zabur pi nyithindo pa Kora. Lubanga en madit, ki rwate me pak mapol i bung pa Lubanga wa, i got pa lamaleng ne. Maber i kabedo ne, yom me lobo weng, obedo Got Siyoni, i tung me bor, bung pa Rwot madit. Lubanga kityeko ngeyo i ot pa rwot ne calo lwak. Zabur 48:1-3.
The earthly representative of Satan is the bishop of Rome (the pope). In the last six verses of Daniel eleven, the final rise and fall of the pope of Rome is portrayed, and the pope is there represented as the king of the north. He is the head of the Catholic church, and the word “catholic” means universal. In order for Satan to counterfeit Christ’s two thrones (political and religious), Satan created the Catholic church for the purpose of having a worldwide religious system when he begins his personation of Christ in the last days.
Jalwak pa Satan i piny aye Bispop pa Rome (Papa). I nyig lok abicel acel ma agiki i Daniel apar acel, kiyaro malo ma agiki ki dogo piny ma agiki pa Papa pa Rome, kede i kany Papa kimiyo calo rwot me tung acel. En aye wi me Kanisa pa Katolik, kede lok “Katolik” nyutu ni “me piny weng.” Pi weko Satan o kop kom rwot aryo pa Kristo (me polotik ki me dini), Satan ocweyo Kanisa pa Katolik pi nongo ter me dini me piny weng ka obicako bedo calo Kristo i cawa me agiki.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
Gonyo man i tung pa kwo me jo ma pe woro Lubanga ki kwo me Kristo ocweyo ‘ngat me bal’ ma onongo kigamo con i porofeci, ma okwedo Lubanga ki oyeto kene maloyo Lubanga. En kit madwong tutwal pa dini ma pe adana; obedo tic pa twero pa Setani ma pire tek—nyutu madwong pa temo ne me keto kene i kom pa rwot, me bedo rwot i piny ki dwaro pa en. The Great Controversy, 50.
Satan constructed a worldwide religious system and also a worldwide political structure, for the purpose of counterfeiting the two thrones of authority that the true King of the North is seated upon. The ten kings of Revelation seventeen, with whom the whore commits fornication and rules over in the last days, represents the beast with seven heads and ten horns, that is reigned over by the woman who has BABYLON written on her forehead. In chapter seventeen the ten kings “hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.” Thus, her judgment is portrayed. The three manifestations of Babylon are identifying the final fall of Babylon. The three manifestations of Rome are identifying the political structure she reigns over.
Setani ogero i piny weng kakare me dini, kede ogero i piny weng kakare me polotik, pi yaro marac kom rwot aryo me twero ma Rwot ma atir me Tung Acaki obedo i komgi. Rwodi apar ma i Buk me Ngec ma John oneno, i odoco apar abiro, ma kwede dako macweyo ocweyo kede, kede en oloyo gi i cawa me agiki, nyutu rigni ma tye ki wi abiro ki twol apar, ma dako ma “BABYLON” kicoyo i wang-nyiye obedo ka loyo kene. I odoco apar abiro rwodi apar “pe gi mito dako macweyo, gibedoko ne pe ki gin mo, gipuko code, gicamo ringgi, kede giburone ki mac.” Kamano, kwerone kityeko nyuto ne. Yik adek me Babylon tye ka nyutu bolo ma agiki pa Babylon. Yik adek me Rome tye ka nyutu kakare me polotik ma en loyo iye.
The three angels’ messages of Revelation chapter fourteen address the final fall of modern Babylon, as does Daniel chapter eleven, verses forty-four and forty-five. Her final fall is referenced in chapter seventeen of Revelation, but it is even more specifically detailed in chapter eighteen. Daniel eleven’s portrayal of modern Babylon’s final fall, accompanied with the illustration of chapter fourteen’s three angels, and chapters seventeen and eighteen’s description of the final fall, are to be brought together, line upon line. In Daniel eleven, modern Babylon’s final fall is identified as occurring with her receiving no help.
Lok pa malayika adek ma i Yabo pa Jwani 14 pumo ikom poto me agiki pa Babilon me kombedi, bene Daniel 11:44–45. Poto me agiki pa Babilon me kombedi kimiyo nying i Yabo pa Jwani 17, ento i 18 ki cweyo ne maber mapatpat. Cweyo me Daniel 11 ikom poto me agiki pa Babilon me kombedi, kacel ki cal pa malayika adek ma i Yabo pa Jwani 14, ki cweyo me poto me agiki ma i Yabo pa Jwani 17 ki 18, myero gikuketi kacel, i rek ki rek. I Daniel 11, poto me agiki pa Babilon me kombedi kimiyo nying calo obedo ka pe bino kony i iye.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
En bi keto dwere pa ot pa rwotne i tung nam i got maleng ma ki ngwec; ento obino i agiki, pe ngat mo bi konyo ne. Daniel 11:45.
In the next verse Michael stands up and human probation closes. The verse begins by stating, “And at that time.” When modern Babylon falls, human probation closes, and she dies alone. The third angel identifies the close of probation because it identifies that the world has been divided into two classes of people, those who have the mark of the beast and those who have the seal of God. At that time, God’s wrath is poured out upon modern Babylon, and those who have accepted the mark of her authority.
I rek me coc ma mede anyim, Mikael ochung, ci kare me temo pa dano ogiko. Rek eno ocako ki waco ni, “I kare meno.” Ka Babilon me kombedi olwar, kare me temo pa dano ogiko, kede en o tho ki ceke. Malaika me adek o yaro giko me temo pa dano, pien o yaro ni piny dong opok i dul aryo pa jo: jo ma tye ki alama pa lewic, kede jo ma tye ki muhuri pa Lubanga. I kare meno, mirima pa Lubanga ocweyo piny bot Babilon me kombedi, kede bot jo ma ogamo alama pa twero ne.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Malak ma adek olugegi, waco ki dwon madit: “Ka ngat mo woro lagonyo kede calne, kede ogamo alama ne i cung-wii onyo i cing, en keken obino mino waini me gadabu pa Lubanga, ma pe kirugo, ki cweno i kop pa gadabu ne; kede obi cweyo peko ki mac kede kibiriti i wang malak maleng, kede i wang otino me lam. Kede iyo me peko gi yimo malo pi kare ki kare; ki pe gitye ki kuc i nino onyo i oturo, joma woro lagonyo kede calne, kede ngat mo keken ma ogamo alama pa nying ne. Kany tye kume pa jo maleng: kany tye joma gwoko cik pa Lubanga, kede gen pa Yesu.” Apokarip 14:9-12.
In Revelation chapter eighteen, the judgment of the great whore is represented as a progressive judgment that begins at the soon-coming Sunday law, when the second voice calls God’s other flock out of Babylon. By verse twenty-one, the close of probation is marked, thus identifying a period from the soon-coming Sunday law in the United States until Michael stands up is a period of time that modern Babylon’s judgment is brought about, during a time of great persecution.
I Buk me Nyutu bur apar aboro, rwom pa rweny madit kiyaro calo rwom ma wot ki wil-wil, ma cako ki cik me Sunday ma tye ka bino kikii, ka dwong ma aryo lwongo lwak mapat pa Lubanga woko ki Babilon. I wic apar acel, gicoyo ni kare me kica dong ogiko; man nyuto kare ma aa ki cik me Sunday ma tye ka bino kikii i United States nyaka ka Michael ocung, en kare ma i iye rwom pa Babilon me kare ma kombedi gikelo piny, i kare me lubo kwo madit.
And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. Revelation 18:21–24.
Ci malaika ma tye ki teko madit ocweyo malo kidi macalo kidi me yec madit, okobo iye i pi madit, owaco ni, Kama, kun ki teko matek, pach madit Babilon bin bobo piny, dok pe binonge keken. Kede dwog pa jo me harpu, kede pa jo me muziki, kede pa jo me paipu, kede pa jo me tarumpet, pe binwiny dok keken i yin; kede latic me tic mo keken pe binonge dok i yin; kede dwog pa kidi me yec pe binwiny dok keken i yin; kede le pa lamen pe bineno dok keken i yin; kede dwog pa lacoo me lonyo kede pa dako me lonyo pe binwiny dok keken i yin: pien jo me cato mamegi obedo ludito pa piny; pien ki yati mamegi me lajwok, dul pa piny weng gikoyo. Kede iye ononge rem pa lakwena, kede pa jo maleng, kede pa joma weng ma gityeko ogwoko kwo i piny. Revelation 18:21-24.
The casting down of the stone, the silencing of the musicians and workers, the extinguishing of the candle, the silencing of the voices of the bride and bridegroom are all expressions taken from the Old Testament that represent the close of probation.
Wiro kidi piny, keto gum i jo me wer ki jotic, goyo wut me kandiru, ki keto gum i dwone me dichuo me nyome ki dako me nyome, gin lok weng ma oa ki i Tesitamenti Macon ma nyutu tyeko kare me porobesyon.
When Daniel chapter eleven, is prophetically laid upon Revelation chapters thirteen and fourteen, and then those two passages are laid upon chapters seventeen and eighteen of Revelation we find three lines of prophecy that, among other truths, represent the final fall of modern Babylon. Each of the three lines represent one of the threefold powers that lead the world to Armageddon. Daniel chapter eleven is identifying the beast (the papacy). Revelation chapters thirteen and fourteen, present the same history, but from the perspective of the false prophet (the United States). Revelation chapters seventeen and eighteen, identify the same prophetic line, but the history there represented is focused upon the dragon (the United Nations).
Ka kityeko weyo Daniel 11 i wi Revelation 13 ki 14 i kit me poropheti, ci lacen ka kityeko weyo gin aryo meno i wi Revelation 17 ki 18, wanongo rek adek me poropheti, ma, kede adwogi mukene, ginyutu poto me agiki pa Babilon manyen. Keken i rek adek magi tye ka nyutu twero acel iyi twero adek ma gitel piny kelo i Amagedon. Daniel 11 tye ka nyutu lwic (the papacy). Revelation 13 ki 14 giyaro kare acel ma otime, ento ki wang pa lanabi ma okwer (the United States). Revelation 17 ki 18 giyaro rek acel pa poropheti, ento kit ma kiyaro kany omak wii iye dragon (the United Nations).
Each of the three lines begin at the time of the end in 1798. Verse forty of Daniel chapter eleven begins with the words, “And at the time of the end.” The “time of the end” in the beginning of the verse is 1798, and when the verse was fulfilled in 1989, it was also the “time of the end,” for Jesus illustrates the end with the beginning when He wishes to place His signature upon an important fact. Sister White informs us that chapter thirteen of Revelation also begins in 1798.
Rek adek weng ocako i cawa me agiki i mwaka 1798. Daniel 11:40 ocako ki nyig lok ni, “Kede i cawa me agiki.” “Cawa me agiki” ma i acaki pa gonyo obedo mwaka 1798; kede ka gonyo opong’o i mwaka 1989, bene obedo “cawa me agiki,” pien Yesu nyutu agiki ki acaki ka omito keto cimi pa En i gin adaa ma dit. Sister White owaco wa ni Apokaripi kapita 13 bene ocako i mwaka 1798.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
Kare ma Papacy, ma kityeko kwanyo woko twero ne, kityeko rone me weko yubu, Yohana oneno twero manyen ma obuto, me dwogo dwon pa darakon, ki cano anyim tic acel ma kica ki ma kwero Nying Lubanga. Twero man, ma dong en agiki me lwenyo bot Kanisa ki cik pa Lubanga, kityeko yaro ne ki calo lwor ma tye ki ring’o calo pa nyare die. Signs of the Times, November 1, 1899.
The line of prophecy that begins in verse forty of Daniel eleven in 1798, continues until human probation closes when Michael stands up. The line of prophecy that begins in 1798, “when the Papacy, robbed of its strength, was forced to desist from persecution,” and it ends with God’s wrath being poured upon those who have accepted the “mark” of papal authority. In Revelation chapter seventeen, when the angel comes to John to show him the judgment of the papal whore, John is carried to the very end of the “wilderness,” that represents the history of the year 538 unto 1798. Spiritually placed in 1798, John records the judgment of modern Babylon, that begins with the second voice of Revelation eighteen, which announces that the papacy has filled the cup of her probationary time, and her judgment then continues until probation closes as the millstone is cast into the sea.
Cuk me poro ma cako i vesi 40 pa Daniel 11 i 1798, mede nyaka ka kare me temo pa dano ojuk woko ka Mikael ocung woko. Cuk me poro ma cako i 1798, “ka Papacy, ma twero ne kikwanyo woko, kityeko miyo ne weko mateso,” ci agiki kwede kwo me cwinya pa Lubanga ma ki cweyo piny bot joma oyemo “maki” me twero pa Papacy. I Buk me Nyutu chapta 17, ka malaika obino bot John me nyuto ne rwom pa malaya me Papacy, kicwalo John i agiki pa “wilderness” ma nyutu calo lok me gin matime pa 538 nyaka 1798. Ki keto John i kabedo me cwiny i 1798, oketo i coc rwom pa Babulon me kare ma kombedi, ma cako ki dwon aryo pa Buk me Nyutu chapta 18, ma loko ni Papacy opongo kop pa kare me temo ne, ci rwom ne mede nyaka kare me temo ojuk woko, calo ka kidi me yweyo kiketo i nyanja.
Line upon line, these three lines identify the final fall of modern Babylon, who has committed fornication with the kings of modern Rome. Daniel eleven is a witness of the papacy, represented as the king of the north. Revelation thirteen and fourteen is a witness of the false prophet, and chapters seventeen and eighteen witness to the role of the dragon (the ten kings). The prophetic framework employed by Future for America is based upon the three powers that lead the world to Armageddon.
Rek i wi rek, rek adek magi nyutu bwolo agiki pa Babilon me kombedi, ma otimo cobo ki rwodi pa Loma me kombedi. Daniel 11 tye ka nyutu Papasi, ma ki yaro calo Rwot me tung utara. Kwongo pa Yohana 13 ki 14 tye ka nyutu Nabi me bal, ki buke 17 ki 18 tye ka nyutu tic pa Dragoni (rwodi apar). Kit me porofesi ma Future for America tye ka tiyo kwede obedo i kom twero adek ma gi cwalo piny bot Armageddon.
The two witnesses of Babel and Babylon identify the prophetic characteristics of modern Babylon. Those two witnesses speak of the arrogance of a papal leader, who professes to be Christian and seats himself in the temple of God, and proclaims himself to be God. Those two witnesses also identify his final fall. The pope’s self-exaltation and final fall as represented in the three manifestations of Babylon are what establishes the vision of prophetic history.
Shahidi aryo, gi aye Babel ki Babilon, ginyutu kite me unabii pa Babilon me kombedi. Shahidi aryo eni gibedo waco ikom kwanyo pire kene malo pa Popu, ma waco ni en Kirisitiani, ki ocake bedo i hekalu pa Lubanga, ki cwalo ni en aye Lubanga. Shahidi aryo eni bene ginyutu ogo pa ne me agiki. Kwanyo pire kene malo pa Popu ki ogo pa ne me agiki, ma gicoyo i kite adek pa Babilon, aye gi keto piny neno pa coc me unabii.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Wa bi medo ki paro wa i kom nyuto adek pa Babilon i coc ma bino.
And I heard another voice from heaven, saying, 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:4–8.
Awinyo dwon mapat i polo ma waco ni, “Bi wot woko ki iye, jo me an, pi pe obi rwate i richo mere, kede pe keci mere obi poto botu. Pien richo mere otyeko oromo i polo, kede Lubanga ogwoko bal mere i cwiny. Mi iye kobo calo ma onwoko botu; kede i mi iye aryo aryo kun i tic mere; i kap ma otyeko opongo, pongi iye aryo. Ka i romo en ma omalo wiye kede obedo i kwo me ber, con i mi iye peko matek kede duku ka i romo en ma; pien owaco i cwiny ni, ‘Abedo rwot me mon, kede pe an dako ma laco na otho, kede pe abino neno duku.’ Dong en aye, keci mere bi bino i nino acel: tho, duku, kede lapir; kede bimero woko ki mac; pien Rwot Lubanga ma oketo cik bot iye tye tek.” Revelation 18:4-8.