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# Rome Establishes the Vision - Number Fifteen

Roma omiyo vijon obed atir - Namba Apar Abic

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Tem ma Agiki: Donyo i ngec ikom apoya me nabi pa Cal pa Lamuny

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

Kombedi wan tye i kare me tem pa cal me lagoro, ki lweny me lok ma porofetik ma acel i gin pa Adventism dong kicano odoco. I dwe me July 2023, Mikael, lakica madit, o aa piny me woyo okor mayek pa Ezekiel, ma gi obedo opiny, gi ogemogi, i yo pa kabedo madit me Sodom ki Egypt. Kany i rwom 11 me Revelation, gikwanyogi woko ki i nino me tho ki mino gi Lamo. I rwom 37 pa Ezekiel, kwena pa yamo angwen kimaro calo kwena ma loyo okor mayek ma ojemo—ma kimaro calo ot weng pa Israel—me dwoko gi obed cung lweny pa Rwot. Lati Daniel nyutu calo lami aryo me Yohana ma ogemogi, ki pud nyutu calo gin ma tye i dogola pa okor mayek ma gi ojemo, kacel ki virgin ma ngec gi ber i lok me piri.

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Ka jo Millerite otimo kaka tuk me alama owaco, gineno ni gin ma gicwalo kwede oyaro iye i tuk me alama. Jo 144,000 bende myero gineno ni gibedo i kare me kuro. Macalo Daniel i chapter 9, bende myero gineno ni gipony woko i piny pa luyitgi macalo ma ‘seven times’ me Levitiko 26 nyute, ki bende myero gi ngeyo cal me lewic ma imat pa Nebukadneza.

In each of these lines a prophetic test from God’s word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

I gin acel acel magi, kityeko yaro tem me lanenyo ma aa ki i Lok pa Lubanga. Lajul aryo ma gityeko otho i yoo, gopongo ki Roho pa Lubanga ka gicako dwogo kwo odoco. Tong ma otho pa Ezekiel myero gi winyo lok me lanenyo. Daniel obedo tye ka kwano coc pa Musa ki Jeremia, ka ocako ngeyo kit pa en ma kicwalo iye i lobo. I chapta aryo, Daniel ki lamar ne adek ma lego gicako ngeyo ni kicwako gi i cik me tho; ci ngec me lanenyo ma kicuro, kun kityeko yweyo, omwonyo Daniel ki lamar ne adek. I leb me poro, nyako ma pe gicakone gikwanyo oko ki “kwaco” i tung gotii. Jo Miller gicako ngeyo kun Kristo oyweyo lwete ki i namba ma i karatasi. I lajul abicel weng, lok me lanenyo ni aye ma kwanyo woko gi ma otho onyo ma gituro. Ci pien kelo tem, ma i agiki pa tem ginyutu piny kit aryo pa jo.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

I kom rek man, dong kiweyo maber ni, ka gin 144,000 gigonyo i cawa me agiki, obedo lok pa Ezekiel me yamo angwen, ki lok pa lwalo me tyen 7 pa Mose i Levitiko 26. Obedo lok pa chier pa joma otho ma okelo Mikael lami madwong. Obedo lok pa neno me mung pa Nebukadneza ikom cal me le.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

Nyako peke gitetone malube ni gipe tye kwede moo onyo pe; moo eni kinyutu ne calo 'lok pa Licic pa Lubanga'. Millerites gi yabo wange ka gicoyo ni ki nyutu gi iye i lok me poro pa Lubanga, ka bene ginen rwate acel keken ma con omiyo gi opimo 1843; ento en nono opimo October 22, 1844. Ki yore ma eni, kimedo ni ka jo alufu mia abicel angwen gibino yabo wange i nino me agiki, gibino yabo wange bot lok me poro ma teto, ma cweyo dul aryo me jo limo Lubanga.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

Weng rek man gityeko maber tutwal kacel ki agiki gi i kare me temo me porofeti ma kinyutu kwede ki cweyo cal bot lam ki cal pa lam. Temo meno otum ka kare me probation kiloro woko bot nyako ma pe gicako rwate i cik me Sande. Pien, yore me temo me cal pa lam, ma kityero dok dok calo temo me nyutu gin ma gi angeyo lok ma kiyabo woko ki yik, kityero gi ki weng rek me porofeti man. I Daniyel apar aryo, jo-lagoro ma gi angeyo medo me ngec gi tero yore me temo adek, ma kityero calo gupiyo, gimiyo gin mwol, ki gitemo. Yore adek meno en yore me moko-cwiny ma Tipu Maleng kelo, ma yaro moko-cwiny pi richo, bedo ber i wang Lubanga, ki rwom. Yore adek meno obedo kom, Kabedo Maleng, ki Kabedo Maleng Tutwal. Yore adek meno bene kityero gi i malaika adek i Yabo pa Yohana apar angwen, kacel ki latic pa Daniyel adek i Gamb Acel. Kany, con gi loyo temo me chiemo, eka gi loyo temo me neno, ki me agiki gi loyo temo adek ma Ruoth pa tung manyen omiyogi—ma kityero ne ki Nebukaduneza.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> I kom nyithini man angwen, Lubanga omiyo gi ngec ki lony i pwony weng ki paro maber; ci Daniel ne tye ki twero me ngiyo i visions weng ki i kwena. Ka otyeko nino ma rwot ne owaco ni kikelo gi, ci ladit pa eunuchs okelo gi i anyim Nebukadneza. Rwot owaco kwedegi; ci ikom gin weng pe ononge ngat mo calo Daniel, Hananiah, Mishael, ki Azariah; pien gicungo i anyim pa rwot. I gin weng me paro maber ki ngiyo, ma rwot openyo ikomgi, o nongo gi ber labong apar ikom ajwaki weng ki astrologers ma tye i lobo pa en weng. Daniel 1:17-20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

Atamo me agiki i atemo adek pi Daniel ki jo madwong adek ne obedo atamo ma Nebukadneza otime, ci mano nyuto cal ni atamo pa lanen me agiki ma Daniel ki jo madwong adek tito, en pi Babilon; pien Nebukadneza ne obedo Rwot, ma i Isaiah 7:8-9 kinyiso ni rwot, dul madwong pa piny, ki “wii” gin cal ma romo loke i iye gi keken. “Wii” tito wii pa Babilon manyen i nino me agiki. Wii man i nino me agiki obedo nyako me caya ma i Yabo 17, ma otye ki coc i anyim me wii mamege: “MISTERI, BABILON MADWONG, MINO PA NYAKOMACAYA KI BAL MARAC MARAC PA PINY.”

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Tem pa porofetik ma agiki pa 144,000 tye kakare ki ngec atir onyo pe atir ikom "wiye" pa Babulon me kombedi i nino me agiki. Tem ma agiki pa gi bene tye ki ngec ni Babulon me kombedi ki Roma me kombedi gin alama ma romo lok loke kwede; kede meno, "wiye" pa Babulon me kombedi en "wiye" acel keken i rek mo keken, pien gin alama ma romo lok loke kwede.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> Lobo opong ki pungu matek, ki lweny, ki ribe. Ento i bot wi acel—teko pa Papa—dano bi rwate me cungi Lubanga i dano pa jo me lagony pa En. Testimonies, volumu 7, peji 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Daniel ki jogi adek ma tyen ki geno ginyutu ni tem me poropheti ma i kare agiki—pien con tutwal, tem obedo ikom poropheti—obedo tem ikom gin me Rome; pien wi i kare agiki obedo teko me Papa, ma kinyutu calo Nebukaduneza, wi ma acel pa Babulon, ma otemo keken Daniel ki jogi adek. Medo lok ma kinyutu ki Daniel ki jogi adek bene kiwero calone i medo lok ma me acaki i nino me twolo pa Adventism, calo kit ma oyaro i cal me 1843, ma kicwako ki lwete pa Rwot, ci pe myero kiloko. Medo lok ma oyaro i cal me 1843 kicungo ikom nyutu ni Antiochus Epiphanes onyo Rome me jo luro obedo teko ma oketo kica ma i Daniel 11:14.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

I gin ma otime i kare me agiki, jo 144,000 gibitemo i ngec me poropheti pa gi. Ngec me poropheti kiketo matek i rek me poropheti mapatpat ma kigengo temo me agiki calo poropheti i kit pa en. Temo bino bedo me medo‑medo, kede obino otyeko ki nyutu woko me dyer aryo pa jo mapak.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Calo kit ma kilaro i Kitap Daniel, i dul apar aryo, temo cako ka le me poropeci manyen kikwanyo cal iye, ki tem ma acel obedo me meco lok onyo kwero lok. Tem eno kilaro ne ki Daniel calo “opudho”; tem ma malubo Daniel olwongo ne, “kimiyo obedi oyie”; ki yore me tic eno ociko i tem me adek ma agiki, ma kilaro calo “kiteme.” Tem me adek ma agiki en aye kama kit aryo giteme, kede kany gin nyutu ka gi tye ki mafuta onyo pe.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Buk me Daniel chapta acel nyutu maber tem ma agiki, ci dong Daniel tye ka nyutu tem ma kicwalo ne calo ‘yubo me cal pa lewic’, ma en ‘tem ma jo Lubanga myero gugoyo’, mapwodho ‘gityeko rwaka’, ci bene mapwodho ‘cawa me kica ocungo’ ikare me ‘cik me Sunday’ ma obino cok.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Tem me nongo ngec i kit ma kicweyo cal pa lam obedo tem me nabi pa nongo ngec i kit me nabi pa rwom me adek. Diraagon, lam, ki nabi ma pe atir tye ki kit me nabi ma kiketo i kom rwom madwong pa jo ma mino cing me nabi. Me nongo ngec i kit ma rwom me adek bino rwom ka obedo twero me nabi acel i ceng me agiki, obedo me nongo ngec i kit ma kicweyo cal pa lam.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of Second Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

Nyutu ma yot ento tek pi madwong pa ngeyo kit ma cal pa lewic kityubo i cawa me agiki, obedo lagam pa Paulo ikom ngat me richo i pot-buk aryo me coc me aryo me Paulo bot Jo Tesalonika. Paulo coro lok ikom rwate me poro mar Ruma pa Pagani ki Ruma pa Papa; ka otimo kamano, onyutu ni rwate me poro mar Ruma pa Pagani ki Ruma pa Papa obedo lok ma nyutu dul aryo pa jo me pako.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Dul acel ma hero adiera pa “rwate me porofetik me Rooma ma pe gi yie ki Rooma pa Papa,” ci dul mukene ma pe gi hero adiera en, eka gin yudo ribo ma tek. Rwate me porofetik me Rooma ma pe gi yie ki Rooma pa Papa ma Paulo onyiso, en keken acel i lok me porofesi mapol ma nyiso rwate pa teko aryo go, ci boti rwate pa teko aryo go ki United States.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Roma me pagani obedo dragun, Roma me papa obedo lewic me pur, kede Kacel pa Amerika obedo lanabi me awoba. Ahab obedo rwot dragun pa rwome apar, ma onywako Jezebel dako malaya, ma otelo dul aryo me lanabi me awoba. Lanabi me lacoo ne gin lanabi me Baal, kede jadolo me yath ne ginyutu Lubanga nyako Ashtaroth. Kacel gicwalo calo lanabi me awoba me cawa me agiki, ma oketo cal me lewic me pur, macalo ma ki nyutu ne ki jadolo nyako kede lanabi me lacoo.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Dragon en Ahab, ma obedo lamal pa wor 10 me Revelation 17, ki en pinyruoth me 7 i bot pinyruoth 8. Pinyruoth me 6 en United States, lanen mape atir pa Jezebel; pinyruoth me 7 en wor 10, United Nations, ki twero pa dragon, ci pinyruoth me 8, ma en pa 7, en pinyruoth me 5 ma onongo o nongo rac me tho; en odwogo i kwo calo pinyruoth me 8 ma aye agiki, ma en aye beast, ma United States, ci lacen piny weng, gicweyo cal pi en ki pa en.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. Second Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Buk Daniel chapta acel nyutu tem porofetik ma agiki, ma rwate ki ngeyo Roma, macalo kit ma gicoyo iye i Lok pa Lubanga. Tesalonika me aryo nyutu ni tem porofetik ma agiki tye ki ler ikom yubo pa Roma me kare ma kombedi, macalo kit ma gicoyo ne ki kobo me porofetik ki politike ma tye ikin Roma pa Pagan ki Roma pa Papa.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Adyeer aryo me Daniel nyutu ni tye ki kim ma kiyabo woko i kare me agiki, ma tye ka temo jo 144,000, pien Daniel ki ludito adek i adyeer aryo tye calo jo pa Lubanga i kare me agiki. Kim pa porofeti ma kiyabo woko, dong otemogi, obedo noto me kim pa Nebukadneza me cal pa le mapol, kacalo kamano, tye ka cwalo calo tem me agiki pa jo 144,000, ma obedo, macalo kit ma Sista White ocoyo, “cweyo cal pa le.”

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Tem ma kikwayo calo chapta aryo me Buk me Daniel, kityeko bedo i kwec me tho. Macalo lanyut me kare agiki, kityeko moko ada gin ma Paulo oyaro ka onongo onyuto goba matek ma bino bot jo ma pe hero ada. I mukato me Daniel, ngec ne ogwoko kwo me jo-ngec me Babilon, ento pe tye kare me yubu odoco anyim tem ma agiki i kare agiki.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July 2023 Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Lok weng me waci ikom Rome macalo cal, ma wa otyeko nyutu, tye ka miyo wec nining ikom lweny ma kombedi tye ka woto. Kun woto me cik me Ceng Abicel kombedi tye ka woto i ojok, lok pa Lubanga pa lanabi tye ka nyutu bino ne, pien cwinye manok tutwal keken gin nyithindo pa ceng, kendo gin ma pe gin nyithindo pa ceng, eka pe gin ngeyo ni okaka me kare me temo tye ka wuki woko matut tutwal. Man tye ka time i kit ma Sister White onongo nyutu, ma i kany woto me agiki bino obed me oyoto matut. I dwe me July 2023 Michael ocito piny me kelo lwak pa En ma tek tutwal i wang cinggi; ento me bedo but lwak, tye tic pa lanabi ma myero pot acel kityeko, kendo kityeko ne i kabedo me politiki ma i kany cal pa lebi tye ka cweyo ne.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Tic me poropheti ma myero otim tye ki nongo ngec me yubo cal pa leero. Lacer me poropheti myero onong ngec, ki gin ma tye katime i cawa man, ni jami me adini ki polotik ma kelo cal pa leero i United States tye katic. Lacer myero bene onong ngec kit ma cal pa leero kiyubo en porofetik, macalo kit ma kiketo i Lok pa Lubanga. En myero bene onong ngec ni, ka cal pa leero tye kiyubo i United States, ento cal pa Lubanga bene tye kiyubo i jo 144,000. En myero onen ngec me rwate pa gin ma otime i kare me agiki ki Millerite i kare me yubo pa kwena me Midnight Cry i gin matime gi, ka gicako ngeyo ni gitye i kare me turo pa lok me gingruok, eka gi keken gin nyaremo. Jami adek weng gin but me tem porofetik ma ocako time i July 2023.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

Rek i rek: lweny me lok i kom Loma keken ma otime i lok me con pa Advent obedo lok me con ma maleng ma ki dwogo i kare me agiki. Lweny me lok pa Loma ma agiki, en adwogi ma pire kene, pien jo Nyasaye gi gamo me cebo i kwena ma obino i dwe me Julai 2023.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Lubanga bikwanyo piny i jo pa En; ka yore mapat pe romo, to lok me bal bibino iyegi, ma gubinywako gi, gibolo apuru ki ngano. Rwot laro bot dano weng ma gigeno lok pa En ni, gin myero onwongo woko ki nino. Ler ma wel obino, ma rwate pi cawa man. En aye atir pa Bibul, ma tye nyuto wa peko ma tye i tung wa tutwal. Ler man myero omiyo wa i pwony matek i Lok pa Lubanga i Bibul, ki yaro matek loyo i kabedo ma wamako. Lubanga mito ni dite weng ki kabedo pa atir ki cwano piny maber matek ki tutwal, ki lamo ki timo lacwe. Jo geno pe myero gibeo i yube pa wii ki paro ma pe ocwec maber ikom ngo ma obedo atir. Yiegi myero olare maber i Lok pa Lubanga, pi kane cawa me temo bino, ka gicwalo gi i wie kacoke me dwoko i yiegi, gibiro romo mi yube pa geno ma tye i gine, ki cwinyi mato ki lworo.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> Cwalo penyo, cwalo penyo, cwalo penyo. Lok ma wanyutu i bot piny myero obedo bot wa ada ma tye ki ngima. Obedo pire tek ni, i gengo lok pa yie ma wan waparo ni gin tung pa yie, pe myero watic ki lok me lweny ma pe maler ducu. Magi twero miyo lamec bedo i mut, ento pe gipako ada. Myero wanyutu lok me lweny ma maler ki twero, ma pe keken romo miyo lamec wa bedo i mut, ento bende romo bedo piny i tem ma orwate loyo ki penyo ma otuk tek. I bot joma kigudo kwo gi calo lapeny me lok, tye peko madwong ni pe gikobo Lok pa Lubanga i tiking maber. Ka wamete ki lamec, myero temo wa ma pire tek obed ni wanyutu lok i yo ma cako miyo paro ma rwom i wii ne, pe keken wamito me medo geno pa ngat ma oyie.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies. Volume 5, 708.

> Kit mo peke me wot anyim me ngec me paro pa dano, pe ki paro ni pe tye myero me yeny maber ma opong ci mede mede i Makwero pa Lubanga pi nongo ler madwong. Macalo jo, ki loro wa keken me bedo lano pa lok pa lanabi. Wamyero yaro ki cwinya matek, wek wa romo ngeno ler matin mo keken ma Lubanga bicwalo bot wa. Wamyero nongo ler mapwod pa adwogi; ci ki kwano ki lamo ler ma maler loyo romo nongo, ma romo cwal bot jo mapat. Testimonies. Dul 5, pot 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Jo Protestant me kare pa Miller pe giwilo cikke me gramatika, ki giyero cayo lok “also” i vesi 14, ma i kit me gramatika tero piny ni “the robbers of thy people” nyuto teko manyen ma kiketo iye i yoo me gin matime ma giconge i vesi ma ka vesi 14 tye. Uriah Smith bene otime con keken, ka ocayo lamal me gramatika ma nyutu ni “king of the north” i vesi 36, ki lacen i vesi 40, myero obed “king of the north” acel keken ma gicako kwedo iye ki cok ki vesi 31.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

Kany lero, jo ma tye ka kube ni United States obedo “robbers” gitiyo ki kacoc ki i coc pa Sister White, ma kinyutu kwede twero pa Papa kacel ki United States calo twero aryo mapire tek me loro i cawa me agiki; ci gityeko lanyo yore me nyig me waco ni nyig “old world” ma Sister White tye ka tic kwede me miyo nying Europe, en tye ka nyutu lok me mukato. Yore me nyig i kacoc man nyutu ni man obedo paro mape atir, ki yoo ma Sister White tye ka tic kwede “old world” i kacoc man rwate ki yoo ma otyeko tic kwede iye i kabedo mapat i coc pa iye. Ka tye ka timo kamano, bene rwate ki jo me historia ma tye ka tiyo ki nyig “old world” kacel ki “new world” me yeco Europe ki Amerika.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> Katoliki pa Roma i Piny Macon ki Protestantism ma otur woko ki yie i Piny Manyen, bi lubo yo marom rom bot jo ma gi gwoko cik pa Lubanga weng. Lweny Madit, 615.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

I kit me coc, nyig lok "will pursue" nyutu ni twero aryo ma ki nyuto ki "old world" ki "new" gin ducu tye ka "pursue" goro jo pa Lubanga i nino agiki; ento obedo bal me kit me coc waco ni nyig coc man tye oko ikom "old world" calo lok me mukato, ki "new" calo nino agiki. "Line upon line", kwani ducu ma macol pa Rome gimiyo ngec bot jo me kwano lunyo pi nino agiki ni ka giyabo, tem me "image of the beast" binywako kit ma iye nyutu atir ni "robbers of thy people" obimeno. Ngec ma atir ikom "robbers" kityeko keto piny i "1843 pioneer chart", omio obedo adiera me dul, ma kiconfirmo kwede ki twero pa "Spirit of Prophecy". Man nyutu ni ka jo me kwano lunyo giyabo bot tem pa gi ma agiki, lok ikom "robbers" bene bineno calo goro ma agiki ikom adiera me dul, kede "Spirit of Prophecy".

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

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