Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Jogi ma kiwaco ni obed i tung i 144,000 kombedi tye i kit me yubo ma agiki; kit meno obedo kit me temo ma obed i kom cweyo cal pa lebi. Kit me temo cako ki ot pa Lubanga, pien bura pol kare cako ki ot pa Lubanga, ci kare malubo ceni lwak pa Lubanga mukene bene gitem ki kit me temo acel keken. Ngal gin ma loyo weng ki rwom i poropheti i cweyo cal pa lebi en ni tye ka time aryo; mukwongo i United States, ci kon i lobo weng. I poropheti, mano nyutu ni cal pa lebi i lobo en nyutu ma agiki pa cal pa lebi; erwate, kit mo keken ma calo cal pa lebi ma obino con con mapwod pe ki cal pa lebi i lobo, en keken apoya ma nyutu gin me adwong.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Gonyo ocako i ot pa Lubanga i 11 September, 2001. Dye en kicilo ne ki 11 August, 1840, ka malak me Nyutu dul apar obino i piny ki buk matidi ma oyabe i cing pa En. Ka malak me dul apar obino i piny, owaco ni gonyo me Protestantism ocake dong. En aye jo mo keken ma Lubanga ogonyo, En con con okobo-gi anyim; ci moko adaa pa yore me tic pa Miller i keto cawa omiyo dii madwong i keko pa En pi gonyo me Dwogo mar aryo. Temo jo Protestanti ocake cokki ki 11 August, 1840, ci i 1844 jo Protestanti kityeko bedo nyako pa Loma. Kar 1840 nyo i 1844 kicilo ne ki kar 11 September, 2001, nyo i cik me Sunday ma bino cokki.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Kare aryo meno bene kityeko nyuti, cako ki baptiis pa Yesu, ka Roho Maleng oboro piny, nyaka i musalaba. Kare adek meno weng kityeko nyuti ki mwaka 120 ma kicweyo bot piny mapwod pi madit, ma kacako nyaka pi madit. Jwijwi tye lok me tito ma yar kec me gin mukato me kare meno. Tye gin mukato maleng ma bene gityeko waco ikom kare man keken i kare magiko.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Noa opwonyo pi mwaka 120, ci dong hukumu me pye madwong obino. Kiristo opwonyo pi ceng 1260, ci dong hukumu me Msalaba obino. Lok me ciko pa Yohana Baptiisita omiyo teko i baptiiso pa Kiristo, ci Yesu onongo odonyo i thim pi ceng 40. En ceng 40 meno, kacel ki teme adek ma okupe i agiki me ceng 40, gopwonyo ni ka lok omiyo teko, ma kinyutu ki bino pa cal ma maleng — macalo Roho Maleng i baptiiso pa En — kacel ki bino pa malaika aryo pa Boc me Aloka kapita 10 ki 18, dong kit me temo tye katime. Ka cal pa Lubanga obino ki Pol, lok me hukumu ma kiwaco bot jo ma i kare meno gin ma gitye me hukumu omiyo teko; kacel ki dul ma kitemo gi, dong gibedo i kare mapek ma giko con keken kun gicado kare me temo gi.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Rek pa Yesu tito ni tye kare aryo me dwoko lok. Kare me acel obedo dwoko lok pa en keken pi ceng 1260, ci kare me aryo obedo dwoko lok pa en i wang jo ma en opwonyo pi ceng 1260 mapat nyaka Setefano obokere ki kidi.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Ci malaika owaco ni, ‘Obi doko tek rwom ki jo mapol pi cabite acel [mwaka 7].’ Pi mwaka 7 oko kacce Kristo ocako tic pa En, myero ki cwal Lok Maber, ma dong loyo bot jo Yudaya; pi mwaka 3 ki nus, ki Kristo kene; ki lacen, ki apwostol. ‘I tung i cabite, obi gweko saddaaka ki cegi.’ Daniel 9:27. I acaki pa mwaka A.D. 31, Kristo oketo kene calo saddaaka atir i Kalivari. Ci labara me ot pa Lubanga ocop woko i aryo, me nyutu ni kwer pa tic me saddaaka ki dwong mamego obalo woko. Kare obino ni saddaaka ki cegi me piny ogweko.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
Cabit acel—mwaka abiro—ogiko i A.D. 34. Enci, kun gicwico gi kidi Stefano, Yahudi gityeko podo ki selo gicano gi pa Ngec Maber; lacam ma kikwanyo piny ki lubo “giceto i kabedo weng, gi yubu Lok” (Acts 8:4); ci i kare manok keken, Saulo, ma onongo lubo jo, oloko cwinyne, ci obedo Paulo, Apwostol pa jo ma pe Yahudi. The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Rek pa Noa, pa Kiristo, pa jo Millerite, ki pa 144,000 weng ginyutu ni tye kare ma ka kicwako dul pire kene, kitemo gi ki ngec me ciko. Miyo twero i ngec man nyutu cako pa kare me temo, ma lacen tyeko ki lor me kare me kica pa dul en. I rek porofetik pa Yesu, ginyutu ni tye kare aryo me tic me lami. Kare aryo magi me tic me lami giketo calo ngec me ciko aryo: malaika ma oboto piny i dwe me September 11, 2001 ma omoko Nyutu pa Yohana 18:1-3; ci lacen dwon aryo ma i vasi 4 ki anyim i chapta 18.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
I tic ma agiki me kica bot piny, kwayo aryo ma otuk woko gicwalo bot canisa weng. Ngec pa lacar me aryo en ni, “Babilon obur, obur, siti madit man, pien omiyo jo piny weng omodho waini me kur pa akwaro ne.” I waco madwong me ngec pa lacar me adek, tye dwon ma gene ki polo ma waco ni, “Bweno woko ki iye, jo pa an.” Review and Herald, December 6, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Kare me acel en bura ma ocako i ot pa Lubanga, ci i cik me Ceng Acaŋ ma tye ka bino cokcok kare me aryo me bura ocako ki cika me aa woko ki Babilon. Rek pa Kristo, cok ki baptiismo pa En nyo i msalaba, tyero calo nino me 11 September 2001 nyo i cik me Ceng Acaŋ i Amerika me Kacel, ci kare ma cok ki cik me Ceng Acaŋ i Amerika me Kacel nyo i kabedo ma kimiyo oganda weng myero giyek Ceng Acaŋ calo Nino me Lamo pa Piny Weng, en kare ma otyeko ka oganda ma lacen dong oyek.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Kare man ocako ki cik me Nino i Amerika me Tyer, kede ogiko ka piny ma ogiko ogudoi wi bot twero pa Papa. Cako pa kare me aryo nyuto giko pa kare me acel, kede gin aryo tye ki cik me Nino ma dong ocweyo kit cal i wac pa Ruma. Cik me Nino me acel, i mwaka 321, okelo ne ki twero pa Ruma ma pagani. Mwaka 538 nyutu cik me Nino ma okelo ne ki twero pa kanisa me Papa. Cik me Nino i Amerika me Tyer obedo 321, kede cik me Nino ma gibiko i piny ma ogiko obedo 538. Cik me Nino i Amerika me Tyer nyuto bino pa wac me ciko ma dong waco ne ki bendera ma kicako ki jo ma kikwero woko ki Isra’el.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Kidi me yo meno obedo mwaka 321, kede onyutu cako pa kare me temo piny weng ikom lapeny me Ceng Abicel. Kare meno otum ka piny ma agiki oketo wii piny bot Roma, kede tim meno kiketo calo ne ki kidi me yo me mwaka 538. Kare ma aa ki 321 ci nongo otyeko i 538, kiketo calo ne ki kare ma aa ki i Lapii ci nongo gityeko okwano kidi bot Stephen. Ka gitye ka kwanone kidi, Stephen oneno Kirisito oturo i Ka Maleng me i Polo, me nyutu calo cawa ma Mikael oturo i tyen me tyeko kare me temo me dano.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
September 11, 2001 oketo lacar pa bino pa pwonye me vese adek me acaki me chapta apar abiro; kede en gine kwede lunyodo ma kicwako anyim ki Nabii Ellen White, ma owaco ni ka gang madit me New York City gikal piny ki teko matidi keken pa Nyasaye, dong vese adek meno bi tum woko. En bende oketo lacar ki Patriot Act, ma obedo lacar bot jo ma cwinygi mito neno; ni yore madito me cik me England, ma waco ni: “dano pe tye ki mwonya nyaka ka ki nyutu ni tye ki mwonya,” kikweyo woko pi cik me Roma, ma waco ni: “dano tye ki mwonya, nyaka ka ki nyutu ni pe tye ki mwonya.”
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
‘Patriot Act’ omako ranyisi pa cako me dwoko wic pi Adventism me Sabat ma i kit me Laodikia. Kare meno otyeko i Cik me Sande i United States of America. Adventista me Sabat ma i kit me Laodikia ma gilo kare me yaro meno maber, dong gubino miyo kwena me ciko ma i verse angwen me chapter apar aboro, ma tyeko ki piny me agiki ma oyubu bot Roma. Kare meno cako ki Cik me Sande i United States of America, kede tyeko ki Cik me Sande ma agiki.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Ka wa pe ngeyo maber ni tye cal aryo pa lam ma kiginyo ki poko pa jo manyutu makato aryo, ci wabi ngeyo marac tic ma ocake i mwaka 2001 ma kinyutu i ves acel, aryo ki adek i chapta apar aboro i Buk me Nyuto pa Yohana, ki tic ma ocake i ves angwen i chapta apar aboro.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Ka wa tic ki nyutu ma atir ma Sister White omiyo pa malaika me Apokalips 18 me aa piny i 1888, kede kit ma otero malaika acel En i kare ma bino, wa nongo ni 1888 obedo rwom pa 2001. Malaika me Apokalips, ma miyo piny ler ki Duŋ pa En, o aa piny i konferens me Minneapolis i 1888, kacel bene otimo man doki ka ot madit me New York City gipoto piny.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Kare me baptiismo pa Kristo nyo i musalaba, kacel ki kare me 11 August 1840 nyo i 22 October 1844, kacel ki kare me mwaka 120 pa Noa, gi miyo lami adek pi kare me ruco. 1888 omiyo lami pa nyuto me lubbe ma kicoyo i coc i kacoke me Minneapolis; kacel ki Noa onyutu kwanyo pa Roho Maleng ki i bot jo ma gityeko kweko kwena. Lubbe pa jo ma obedo con i kare me pi madit pa Noa, kacel ki lubbe pa ladit me kanisa i 1888, gidoko rwate ki gin makare pa Korah, Dathan ki Abiram i gin makare pa Mose, ma malak owaco bot Sister White ni tye ka dwogo timo i Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Cako ki Patriot Act nyo ocito i Sunday law i United States, obedo kare me temo pi Laodicean Seventh-day Adventism. Gonyo bot lok me ciko ma miyo ngec me kwer gi nyutu kwanyo Lamo Maleng; ci pien pogo piny bwola matek bot virgins ma apuk ma marac i kare en. Dwong pa gonyo obedo lami ma kiyero, ma kiketo calo Noah, Moses, Elders Jones ki Waggoner, ki keken Sister White. Gonyo bot lok me ciko ki bot lami pa kare en obedo i kom "moo" i kit gin me bwoyo pa virgins apar.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Jogi ma gitero ngec me ciko, gitimo kamano pien gitye ki “moo,” ma bene en ngec me ciko. Eka lapok kin i kom dul aryo bino ki tiyo kwede kakare cik me yaro poropheti ma jo me muvimenti pa malak ma acel ki ma aryo kicako tiyo kwede, ma ki lwongo calo “cik me yaro pa Miller,” kede bene cik me yaro poropheti ma jo me muvimenti pa malak ma adek kicako tiyo kwede.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.
Tem ma kimego calo ‘kit me yubo cal pa nyam me gweng,’ myero dong obedo tem ma makwako kit ma cal pa nyam me gweng kiyube i lok me lanen pa Lubanga.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Cik Patriot me 2001, ma Blair Bill me 1888 onongo obedo cital pa en, ma Declaration of Independence me 1776 onongo obedo cital pa en, ma batisimo pa Kiristo, ma en onongo obedo cital pa nino dwe 11 me August 1840, gin weng ginyutu atir me ni tic me temo pa yubu cako ki lok me ciko ma kicweyo ki twero, ma myero kicayo ki lwete pa malaika, ci kicamo.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Pwonye me lanabi ma tito United States calo jogo ma golo jami pa jo pa in ki teko, tyeko ruc lok mapol kun tye ki yore me tam pa en; ci lok magi pol kare gin aye lok ma ngene kwede maber loyo i keto gin me yubo cal pa lewic. Kit me nyutu atir ni tem man tye me lanabi iye kit, aye ki tic ki cik mapire tek me lanabi me nyutu atir ma ngene keken ka in ikwano ni jogo ma golo jami pa jo pa in obedo alama ma keto Loma.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Cal me nyutu man obedo ki i rek abic pa tarik i tung Adventism, kama otime lukwok pi Roma ma tye calo alama. Kombedi wan watye i agiki, en abicel i tarik magi ma tye ki lukwok, ki lukwok ma kombedi en macalo atata ki lukwok ma ki nyutu i cal me 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Obedo yot me neno adiera man ka i keto maber cik me poro. Cik acel me poro ma myero ki tic kwede, eni ni cal tye ki tung mapol, kede tung ma gi tye kwede i pot buk, myero obino ki pot buk keken. Rwot me Siria, Antiochus III Magnus, otyeko lweny ma i rek apar me pot buk apar acel pa Daniel, kede otyeko lweny me Raphia i rek apar acel kede apar aryo, kede otyeko lweny me Panium i rek apar abic. Cwer cwiny me Millerite ma kiloko i cal me 1843 en ni, tam ma pe adier pa Protestant oyero ni “robbers” obedo Antiochus Epiphanes, ento cal en bene ogwoko adiera ni “robbers” obedo cal me Rome.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Lok me namba apar aa ki namba apar abicel con me acaki opong i kare me Antiochus III Magnus; ci lok magi kacel ki dok otime i gin mukato calo lok magi, gimiyo lamiang aryo pi opong pa lok magi i nino me agiki, pien janabi weng owaco malube maber pi nino me agiki maloyo i nino ma gi onongo tye iye.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Ka rwate ki cik ma dong kitero pi kabedo ma myero kiketo dwon pa Janabi iye, pud wa tye ki Sister White ma ocoyo atir ni, “mapol pa lok me gin ma otime con i rwome pa poropes man [Daniel chapta apar acel] bibi dwogo time.” Antiochus III Magnus rwako kit pa United States, calo lwak pa Roma me Papa ma Roma me Papa tiyo kwede calo lamal. Jo Protestant gibaroni ni lagoro onongo onyutu kit pa Antiochus mukene, ento Jo Millerite gineno atir ni en obedo Roma. Kombedi, but acel nyutu ni United States obedo lagoro, ento but mukene rwate ki gin atir me tung.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Ka cik ma nyutu ni alama tye ki loki mapol, kede ni lokigi myero obed ki kine ma gi tiyo iye, dong miyo United States calo jokwalo rwate ki gin ma Jo Protestanti gitimo ka gi miyo Antiochus calo jokwalo; ento kombedi, Antiochus obedo alama pa United States i kare me agiki.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Kit ma woko pa lok man tye ka dwoko penyo ma pire tek pi twero mane kelo wiye i malo me ter lamal; ka ce kiketo diero i kom gin eni, obedo atir. Obedo atir ki nyutu pa jo mapol, pien yore mukene me gin ma matime con i gony ikom Roma calo cal, ginyutu gin acel keken. Gin eni obedo ni jo ma tye i but marac pa peko man, dong jwijwi ginyutu Kacel me Amerika i kab Roma. Ento ka pe in iyeo ni cal gitye ki con mapol, onyo ka igeno ni gitye kamano ento pe itye ki tic ma rwate me bedo ki yie ma opong i cik eni, ci bino bedo tek atika pi in me lubo kit me tam ma atir ma kombedi kibiro keto i tic.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Twero ma tye ki tigo aryo weng nyutu Amerika i kare me agiki. Furansa obedo twero ma rwate ma ki nyutu ki Sodomu ki Misiri. Bende Islam nyutu Amerika, pien Amerika obedo lanabi ma pe atir kore ki twero pa Papa ma obedo Jezebel. Amerika obedo Salome i lalo pa Herodias. Balaam bende obedo alama me lanabi ma pe atir, ento lok pa iye obedo tek mapol loyo bedo lanabi ma pe atir kende.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Lok pa lanen pa Balaam, ma kiketo i coc inge en opako Israel kany adek, gi rwate ki Islam i yore mapol. Punda obedo cal pa Islam, ki pe itwero weko punda ma waco woko ki lok pa Balaam. Ji ma tye ki ngec i tung cen ma obino me pak otino Yesu, lok pa lanen pa Balaam gi golo gi. Islam, ma obedo acel ki cobo adek me Revelation kabedo nine, nyutu cal pa lanen me bur Mohammed.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Ka i ngeyo ni simbol pe tye ki tiend acel keken, pe con, in bende ibino ngeyo ni gin ma atir mapol tye ki rwate tutwal, omiyo kinyutu-gi ki simbol mapat-pat. Simbol ma cweyo neno me porobeci obedo simbol pa Loma, omiyo tye ka pire tek me neno ni Loma obedo dwog madit i porobeci me Bible weng. Simbol acel pa Loma ma kigeno maber keken obedo Rwot me tung maloyo i Daniel chapta apar acel. Rwot me tung maloyo ma obino i agiki, pe tye ngat me konyo, en twero pa Papa, Kanisa pa Loma, Papa pa Loma, Dano me richo.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
I lweny me lok pa Uriah Smith, gicwalo ni rwot me tung oturo i rek 36 obedo Faransa, ki rwot me tung oturo i rek 40 obedo Turukki. Faransa ki Turukki weng gin cal me Amerika me Weng i kit mapat mapat; ento, macalo ki jo Protestanti, ki calo kombedi, i lweny me lok pa Smith, ojuko woko gin ma tye atir ni rwot me tung oturo en cal me Roma ma kombedi, ci owaco ni cal me Roma kinyutu kwede cal me Amerika me Weng i piny Faransa, ci doki owaco ni cal me Roma en cal me Amerika me Weng ma kinyutu iye i piny Turukki.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Kit ma kombedi tye ki rek adek; histori pa Millerite, histori pa Uriah Smith, ki kany ki kombedi. I aloka acel acel magi tye poto i kom simbol pa Ruma, ma gicwalo marac pi paro marac ni Ruma obedo simbol pa United States.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Rek me lweny me lok pa "the daily" i Buk me Daniel mako pire tek man keken me kwedo ada pi lamal pa Loma, ento tye ki arwate ma tek mapat i gin acoya man.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Yore me tam pa kit me poro pa Uriah Smith oketo jo ma lujo ne me ket marac bal me abicel i chapta apar abicel me Buk me Yabo. Peny madit i kit ma Smith oketo chapta apar abicel—mak woko ki temo ne me keto gin weng kaka gin en, i cawa ma gin weng myero kiketi me cwiny—en ne ni pe nongo twero me neni kit pa rwom me adek pa dragon, the beast ki false prophet otyeko cweyo kene. Ka oketo mite ma kare pa alama ki mite ma nyutu me cing pa kene, yore me tam pa Smith ogolo twero me ngene kit ma rwom me adek kicweyo, ki kit ma kikweyo en aye “tem madit pi jo pa Lubanga, ma pi iye kigicoyo lokruokgi ma pe giko.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Keto cal me Roma i tic mape atir obedo temo pa Setani me gengo jo Lubanga i cawa me agiki, pe keken me neno Roma ma kombedi, ento bende me ngeyo kit ma Roma ma kombedi ocweyo. Rwom me ngeyo kit me poropheti ma rwate ki kube pa United Nations, teko pa Papa, kede United States tye ki tum mape giko.
In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
I Buk me Daniel tye ki tem ma loyo mapire tek, ma nyutu ber me ngeno kube pa twero adek eni; i Buk me Revelation tye tem mukene ma loyo mapire tek ma nyutu bedo acel keken pa gin magi. "The daily" i Buk me Daniel onongo ongenyo ni en Roma ma pe Akirista ki William Miller, i kare ma onongo tye ka kwano Tesalonika me aryo. Miller ongenyo ki lok me poko i Tesalonika me aryo, pi kube me porofet ma tye ikin Roma ma pe Akirista ki Roma pa Papa, ni nying "the daily" obedo cal pa Roma ma pe Akirista, ci "the abomination of desolation" obedo Roma pa Papa.
The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Ento gin ma watye ka miyo dwong en ni, i Thesalonika ma aryo kongo ma tye i tung Roma ma pe onongo obedo kristiani ki Roma me Papa kiketo i kit ma kweyo ni ka pe ingeyo kongo pa twero aryo magi, ibin yudo bwola madwong, ki ibin balo pi kare weng.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Man obedo waci ma ocwalo wi maromo ki i twon ma abicel acel, ma pe keken tye Draagon—ma i 2 Tesalonika obedo Rome ma pe yubu Nyasaye—gi le madit—ma i waci meno obedo “dano me richo”—entono bene, i chapta apar abicel acel, tye laneno ma pe atir. Waci meno tye ka yaro pire tek me ngeyo rwate pa teko ma gicobo lubo ma gin adek pa Rome me kare ma kombedi, ma bene en Babilon me kare ma kombedi.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Poko-lok ikom “the daily” yiko gin acel keken ki poko-lok ma ikom cawa me agiki; ento omedo i miyo nyutu pa poko-lokeno mede, kun dong omedo pire tek me ngene rwom ma tye ikom twero adek ma gityeko yubo Rome Manyen. Weko neno adaa man obedo garanti ni ibinongo kwanyo cwiny ma tek pi payore ni.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
I kom pyem ma kombedi, jo ma tye cwalo ni United States obedo jo lagoro ginyutu calo pe gi romo, bedi me mo me cono pingo obedo ma pire tek ni United States kacel kacel kityeko nyutu ne calo tye i wii teko pa Papa, okac obedo teko pa Papa keken. Ngec ma yot me dano ngeyo ni teko ma tye ka loyo rwom i politika, i yore me kare, i nyom, ki i porofeti pa Bibul, kiketo ne calo wi; ci wi en aye ma keto wi iye me tero lalaa, ci oboro.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Wii-tam ma rwate ma nyuto United States ni gin jolaco, pe twero tic ki gin mukato ma kiyaro ci lacen kityeko ki 321 dok cen i 538. Cal me United States myero poto woko mapwod pe "Dano me coc" kibi yaro. "Dano me coc" kibi yaro dok cen i ceng me agiki, ci mapwod pe kibi yaro, United States myero poto woko con.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Cik me Sande i Kacoke me Amerika pe nyute ni Kacoke me Amerika obedo Rumi me kare manyen; en nyute ni poto pa piny obino, kacel ki ni Kacoke me Amerika kikwanyo woko weng ki bedo ma atir. Rumi me kare manyen ma kiyaro ka Kacoke me Amerika opoto woko i cik me Sande obedo twero pa Papa, ma kany-ken kede otyeko oloyo lurot pa en, lanabi ma pe atir.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
‘The daily’ i Buk me Daniel, ki kit ma otyeko kube ki kwena pa William Miller, ki rwom madwong pa ngiyo ma Miller orwako ki i Thessalonika ma aryo, pur aryo, kede ciko me gwoko gite ni i lwak me abicel, weng ginyuto jami ki i gonygonyo magi ma dwoko peko me cawa man.
The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Keb ma i 2 Tesalonika, kit 2, i cawa me agiki, tito i kom dul ma nyutu United States calo ranyisi, entit gicano bedo rwate ki ler ma miyo ngec ikom rwom me United States ki Roma pa Papa. Ka gi timo man, gi bineno rwom, pe keken me Roma pa Papa ki United States, entit bene me United Nations, twero pa dragon ma i Revelation kit 16.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.
Macalo Uriah Smith, A.G. Daniells kacel ki W.W. Prescott, ma Sister White otyeko nyutu ni pe gi romo paro ki omiyo bot adwogi, bene gin ma gikwero wiro pa lok pa porofetik pa Lubanga i yubu maber pa rwom pa twero adek man i kare me agiki.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.
Macalo lweny me lok ma acel, ma kombedi, kacel ki lweny me lok me Uriah Smith, lweny me lok ikom rwom pa twero adek ma ki yaro i Tesalonika me aryo ki i bal me abicel, nyutu tyero lok pa dano keken ma tito bot United States; ento pe mito neno kit me lanen mo pa United States ma twero nyutu atir tami gi ma pe atir, ki pire tek kelo gi i ler.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Ceng 11 me September 2001 oko ni, lweny me lok pi nyenje angwen me Joel ocako. Adwogi en ni, nyenje meno gityeko nyutu poko piny pa cwinya ma mede-ki-mede i kanisa Seventh-day Adventist ma i kit me Laodicea, ki kelo pwony me yie me Katolik, kacel ki pa Protestant ma ogiko yie woko. Doki, kit ma ber me keto nyenje angwen eni en Rome, ento nyutu me dano keken owaco ni en obedo Islam, ma obedo cal me lanabi mape adwogi, kacel ki mano cal me United States. Rek ki rek, lweny me lok i mukato me Advent ma wa odugu iye kombedi, ginen weng gicwalo adwogi acel keken.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Tung marac, i kom latic angwen, nyuto ni jogi ma kwanyo obedo Pot i Can pa Amerika; ki i kom latic aryo, ngec pa tung marac pi Pot i Can pa Amerika macalo alama pe atir. Jogi ma Lubanga tye kacako yero me bedo i iye jo 144,000, kombedi tye i tem me porofeti. Pe obedo tem ma kitimo keken ka imiyo keno bot tung man onyo bot tung eno. Obedo tem ma twero loro kakare keken ka cik me porofeti kimiyo tic i kit atir atir. Me weko Leona me dul pa Yuda ogonyo jo pa En me kare me agiki pi adaa ni gi pe tye kikwano piny maber, oweko ki kelo iye lok me tam marac.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Gin atir ni tito mape atir ocake i dul man nyutu ni twero wa keken ikom cik me poko lok pa poropheti tye piny loyo kit ma myero obed. Loma aye tero neno, ki neno pa kare me agiki obedo cako me agiki ki poto me agiki pa Rwot me tung bor. Rwot meno en bene "dano me richo," ki "dano me richo" en "siri pa marac," ki "lacoo ma marac." En aye Antikristo, gicoyo ne calo "ogonyo pa jo mamegi," ki en "wi" pa Loma me cawa man.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
Jo ma gibedo rweny i ngec pa lok, ki ma pe gibineno tiyo pa Antikristo, pe ki pol gibidiyo pire keken i tung pa Antikristo. Kombedi pe tye kare pi wa rwate ki piny. Danyel tye i dulne ki i kabedone. Lok me porofesi pa Danyel ki pa Yohanna myero gene. Gitito keken. Gimiyo piny lok atir ma ngat weng myero gene. Porofesi magi myero gichalo cobo i piny. Kun gicut i cawa me agiki man, gibipwonyo keken. Kress Collection, 105.