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# Rome Establishes the Vision - Number Thirteen

Roma omiyo maono obed te - Namba Apar Adek

The Controversies of Rome: Understanding the Final Test of the Image of the Beast

Lweny pa Ruma: Ngec pi Tem Agiki pa Cal pa Le ma Pire Tek

Author

Jeff Pippenger

Published

September 1, 2024

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As we bring the consideration of the various controversies which have occurred in Advent history together line upon line in order to conclude our understanding of the current issue, we have taken selected attributes of five prophetic lines. The first line is also the last line, for both controversies were directly based upon verse fourteen of Daniel eleven’s “robbers of thy people.” We considered the controversies of Uriah Smith and James White and the controversy of “the daily”, in the book of Daniel. We considered the controversy that occurred after the unsealing of the last six verses of Daniel eleven in 1989, concerning the king of the north. We then considered the four insects of the book of Joel. There is so much more that might be added to each of these lines, but we are simply isolating certain characteristics that contributed to the positions that rejected the truths connected with the subject of Rome.

Ka wa ruc weng paro pa medo mapol ma otime i lok mukato me Advent, i rek i rek, pi yubu agiki i ngec wa me pien me kombedi, wa oyiko kite ma kiyero pa rek abic me poroc. Rek me acel en bende obedo rek me agiki; pien medo aryo gu kube te i coc apar angwen pa Daniel apar acel, “lunyut pa jo mamegi.” Wa paro medo pa Uriah Smith kacel ki James White, kede medo pa “the daily” i buk Daniel. Wa paro bende medo ma otime inge ki yabo cobo woko pa coc abicel me agiki pa Daniel apar acel i 1989, ikom Rwot me Tung Malo. Piny dok, wa paro nyono angwen pa buk Joel. Tye gin mapol tutwal ma romo medo dong i rek keken magi; ento wan wa conyo woko kite mogo ma gumedo bot yore me tam ma okwero adwogi ma ikom pien me Rome.

Five histories, but the first also being the last represents six lines. The prophetic setting for these lines of controversy is the last days, so for this reason the lines are to be applied during the test of the image of the beast.

Histori tye abicel; ento me acel, kun bene obedo me agiki, nyiso rek aboro. Kit me porofetik pi rek magi me cobo obedo i kare me agiki; ka con rek magi myero kiketo i kare me tem pa cal pa le.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> Rwot onyuto an maber tutwal ni cal pa jagi obicweyo mapwod pe gityeko kare me poro; pien en obibedo poro madwong pi jo pa Lubanga, ki en obiketo dic pi kare weng pa gi...

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> Man aye tem ma jo pa Lubanga myero nongo en mapwod pe kiketo cal botgi. Manuscript Releases, volume 15, 15.

The test of the formation of the image of the beast is, as with the other six lines of controversy a test concerning the prophetic subject of Rome. The great test that occurs before God’s people are sealed is about the formation of the image of the Roman beast. The beast is the papal power, and the United States forms an image of the papal power as it progresses to the soon-coming Sunday law.

Tem pa yubo cal pa lewic, macalo ki rek abicel mukene me rweny me wic, en tem makwako kit porofeti me Ruma. Tem madwong ma time piri jo Lubanga kiketo gi ronyo tye ikom yubo cal pa lewic me Ruma. Lewic en twero pa Papa, ento Amerika ma Kacel tye ka yubo cal pa twero pa Papa kun tye ka dok dok anyim i cik me Sande ma bino cok coki.

> “In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> Pi United States me yubo cal pa le, teko me dini myero ocako loyo gumenti me layiki ka calo ni twero pa piny bene bityeko kicwako ne ki kanisa me gutimo jami pa pire kene. The Great Controversy, 443.

That Sunday law in the United States identifies that the image of the beast has been fully formed in the United States.

Cik me Sande ma i United States nyutu ni cal pa lagoro kityeko cweyo ne opong weng i United States.

> “But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 449.

> Ento ka kicogo tic pa dini ki teko pa lobo, kanisa mapatpat pire kene bi cweyo cal pa le; ci cogo me gwoko Sande i Amerika ma Kacel bi bedo cogo me woro le ki cal pa ne.

At the Sunday law the image of the beast has been fully formed in the United States, and the United States is then fully disconnected from God and it begins its prophetic work of forcing the entire world to form an image of the beast. At the Sunday law in the United States Satan begins his marvelous work in leading the nations of the world to repeat the process of forming an image of the beast that encompasses all the nations of the world.

I cik me Sande, cal pa liec dong ocweyo opong weng i Amerika ma gicoko kacel, kede Amerika ma gicoko kacel dong otwo woko ki Lubanga opong weng, kendo ocako tic mamegi me poropheti me miyo piny weng me cweyo cal pa liec. I cik me Sande i Amerika ma gicoko kacel, Satan cako tic mamege ma lamal me laro lwak pa piny weng me dwogo yore me cweyo cal pa liec ma rwate lwak weng me piny weng.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.

At the soon-coming Sunday law in the United States, Satan, in cooperation with the United States, will force every nation to follow the example of the United States in forming a church and state system, and enforcing Sunday worship.

I kare me cik me Sunday ma bino peya i United States, Setan, ki rwom me tic kwede United States, bikelo ni piny me lobo weng me lubo cal pa United States i cweyo rwom pa kanisa ki gamente kacel, ki cweyo cik me pak i Ceng Sunday.

> “Satan will work the miracles to deceive those who dwell upon the earth. Spiritualism will do its work by causing the dead to be personated. Those religious bodies who refuse to hear God’s messages of warning will be under strong deception, and will unite with the civil power to persecute the saints. The Protestant churches will unite with the papal power in persecuting the commandment-keeping people of God. This is that power which constitutes the great system of persecution which will exercise spiritual tyranny over the consciences of men.

> Satan obitimo tic me pire tek me yubu jo ma bedo i lobo. Yore me lamal obitimo tic pa iye kun gicako calo jo ma otho. Buto me dini ma gikwero winyo kwena me ciko pa Lubanga gibedo i yubu madwong, kede gibirwate kwede twero pa gamente me keto i cwec jo maleng. Kanisa pa Protestanti gibirwate kwede twero pa Papa i keto i cwec jo pa Lubanga ma gwoko cik. En aye twero ma obedo kit madwong me cwec ma bi cwako loyo cwinye pa dano i yore me lamal.

> “‘He had two horns like a lamb, and he spake as a dragon.’ Though professing to be followers of the Lamb of God, men become imbued with the spirit of the dragon. They profess to be meek and humble but they speak and legislate with the spirit of Satan, showing by their actions that they are the opposite of what they profess to be. This lamb-like power unites with the dragon in making war upon those who keep the commandments of God and have the testimony of Jesus Christ. And Satan unites with Protestants and papists, acting in consort with them as the god of this world, dictating to men as if they were the subjects of his kingdom, to be handled and governed and controlled as he pleases.

> 'En nongo ki tung aryo calo diel, kede owaco calo Draagon.' Kata bene gi waco ni gin jo lubo Diel pa Lubanga, jo opongo ki Tipu pa Draagon. Gi waco ni gin malu ki lapok me piny, ento gi waco kede coyo cik ki Tipu pa Saitani, nyutu ki ticgi ni pe gingo calo gin ma gi waco ni gi obedo. Twero man malube calo diel orwate ki Draagon i cako lweny i kom jogi ma gi gwoko Cik pa Lubanga kede ma gi tye ki Lagam pa Yesu Kriisto. Kede Saitani orwate ki jo Protestanti kede Paapisti, timo rwate kwede calo Lubanga pa piny man, ciko jo calo ka gi rwodi i lobo pa en, me bedo me timo gi, yiko gi, ki loyo gi calo en mito.

> “If men will not agree to trample underfoot the commandments of God, the spirit of the dragon is revealed. They are imprisoned, brought before councils, and fined. ‘He causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads’ [Revelation 13:16]. ‘He had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed’ [verse 15]. Thus Satan usurps the prerogatives of Jehovah. The man of sin sits in the seat of God, proclaiming himself to be God, and acting above God.” Manuscript Releases, volume 14, 162.

> Ka dano pe giconye me cobo i cing cik pa Lubanga, jwii pa Diraagon kinyuto. Gikano gi, gicwalo gi i wang kacoke, kede gimego gi te-cente. “En omiyo jo weng, matino ki madit, ma tye ki cente ki ma pe tye ki cente, libeera ki otongo, gicwako alama i lwete-gi ma tung acam, onyo i nyim wi-gi” [Revelation 13:16]. “En obedo ki twero me miyo kwo i cal pa anyama, pi cal pa anyama bene opaco, kede omiyo gin weng ma pe gibedo woro cal pa anyama gibal” [verse 15]. Kamano, Satan okwako twero ma pa Yehova keken. Ngat me richo obedo i kom pa Lubanga, owaco lok ni en keken obedo Lubanga, kede tico ma malo i Lubanga.

The papal power is the beast, the United Nations is the dragon and the United States is the false prophet. Those who become confused on the meaning of antichrist, who is both Satan and Satan’s earthly representative, the pope of Rome, will end up on the side of antichrist.

Teko pa Papa obedo leja; United Nations obedo diraagon, ki United States obedo lanen ma pe atir. Gin ma gibalo wii ikom lareme pa Antikristo, ma en obedo Setan, ki bende laco ma time iye pa Setan i piny, Papa pa Loma, gibedo i tung pa Antikristo.

The United States is not the man of sin. The man of sin is the antichrist and he is Satan’s earthly representative. To confuse the power that places the papacy on the throne of the earth with the papacy is represented by Paul as evidence of not loving the truth. To reject the prophetic relationship of pagan Rome who restrained the papal power, until pagan Rome was removed, in order for the papal power to be revealed, as set forth in Second Thessalonians chapter two, is to reject the outpouring of the Holy Spirit and accept the outpouring of the unholy spirit, which Paul identifies as strong delusion. That being said, each of the ancient prophets spoke more directly of the last days than the days in which they lived.

United States pe obedo ngat me richo. Ngat me richo obedo Antikristo, kede obedo lami pa Setan i piny. Kweko twero ma keto kabedo pa Papa i kom piny ki kabedo pa Papa pire kene, Paulo otyeko nyuto ni man obedo ranyisi me pe hero ada. Kwer woko rek me porofeti pa Rome ma pe yero Lubanga ma ogengo twero pa Papa, nyo kigolo woko Rome ma pe yero Lubanga, pi wek ki nyutu twero pa Papa, macalo ma kipwonyo i Tesalonika me aryo, buko aryo, obedo kwer woko kweyo piny mar Roho Maleng, kede yero kweyo piny mar roho ma pe maleng, ma Paulo nyute calo bwola ma tek. Man obedo kamano, laporofeti mo keken me con owaco maleng pi cawa me agiki maloyo cawa ma gitingo kwede.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Txhua tus yaj saub thaum ub txhua tus hais tsis yog rau lawv lub sijhawm xwb, tiamsis hajyam yog rau peb lub sijhawm, yog li ntawd lawv tej lus faj lem thiaj tseem muaj hwjchim siv tau rau peb. ‘Tam sim no tej noob no txhua yam tau tshwm sim rau lawv ua qauv qhia: thiab twb raug sau cia rau peb txoj kev ceeb toom, rau peb cov uas lub ntiajteb kawg twb los txog lawm.’ 1 Khaulee 10:11. ‘Tsis yog rau lawv tus kheej, tiamsis yog rau peb, lawv thiaj ua haujlwm pab txog tej yam no, uas nimno twb raug tshaj tawm rau nej lawm los ntawm cov uas twb tshaj tawm txoj moo zoo rau nej los ntawm tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej yam no txawm cov timtswv los kuj ntshaw xav tshuaj ntsuam saib thiab.’ 1 Petus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

Pagan Rome and the man of sin in Second Thessalonians represents the United States and papal Rome of the last days. To misunderstand this truth is to demonstrate, among other things, that even if a person claims to be basing their private interpretation upon the principle of “type and antitype,” they actually do not understand “type and antitype.” The United States has been typified by several powers in sacred history. Every two-horned power represents the United States in the last days, whether it be the northern and southern kingdoms of Israel, the Medo-Persian Empire, or atheistic France represented by Sodom and Egypt.

Romo me lobo ki “dano me kwer” ma i Tesalonika ma aryo nyutu Amerika ki Romo me Paapa pa cawa me agiki. Ka i kengi marac gin atir man, en nyutu, i kin gin mukene, ni ka dano owaco ni yaro pa kene tye i tung me cik me “type and antitype”, ento pe tye ka ngeyo “type and antitype”. I lok me kit pa Lubanga, rwom mapol otyeko nyutu Amerika. Rwom mo keken ma tye ki tig aryo nyutu Amerika i cawa me agiki, bedo ni en piny me bor ki piny me cen pa Isirayel, onyo Medo‑Peresia, onyo Faranse ma pe tye ki geno Lubanga ma nyutu gi calo Sodoma ki Misiri.

The period when the United States forms an image of and to the beast has been typified by the iron and clay of Daniel two, and the little horn that manifests as male and female in Daniel eight as well as the prophets of Baal and priests of the grove in the witness of Elijah at Mount Carmel. Salome typifies the United States in the witness of Herod’s drunken birthday party. Pergamos typifies the United States and identifies the compromise that leads to Thyatira, which typifies the papal power of the last days.

Kare ma Amerika ma Kacel oyubu cal pa leŋ, ki cal bot leŋ, kiketo calo ayini ki lobo mumu i Daniel 2, ki tung’ matidi ma nyutu pire kene calo laco ki dako i Daniel 8, kede lamal pa Baal ki lapriest pa gweng i lok pa Elija i Got Kamel. Salome obedo cal me Amerika ma Kacel i lok pa dugu me nino pa Herode ma obedo me kony. Pergamos obedo cal me Amerika ma Kacel, kede onyutu rwate ma kelo bot Tiyatira; Tiyatira en obedo cal me twero pa Papa i cawa me agiki.

Clovis, king of the Franks in 496, typifies the United States in the Ronald Reagan era. Justinian in 533 represents Donald Trump in advance of the Sunday law. In each typification the United States represents the power that bows in submission to the papal power of the last days. The power who bows in submission is represented as paying homage to Rome. The act of ‘homage” includes bowing to the king, who is the head.

Clovis, rwot pa jo Frank i mwaka 496, nyutu calo Amerika me Pot buk i kare pa Ronald Reagan. Justinian i mwaka 533 nyutu Donald Trump i anyim pa cik me Ceng Sannde. I cal keken, Amerika me Pot buk nyutu twero ma olimo piny i obed bot twero pa Papa me cawa me agiki. Twero ma olimo piny i obed onyutu calo golo lworo bot Lomo. Tic pa 'homage' oywako i iye limo piny bot rwot, ma obedo wi.

> “It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. ‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’ Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798.

> Kityeko nyuto ni United States me Amerika obedo twero ma ki yito ne ki le madwong ma tye ki tego calo me diro, kacel ki ni porofesi man bi tuki piny ka United States bi kelo cik me yiko Ceng Acel, ma Rôm owaco ni obedo nyutu pire tek me twero madit pa en. Ento i cimo man bot Paapasi, United States pe bi bedo keken. Lwak pa Rôm i piny ma kare ginyutu lawo pa en, pe dong otyeko balo woko. Kacel, porofesi nyuto dwogo pa twero pa en. ‘An oneno wii pa en acel calo ma ogamo ki bal me tho; ki bal me tho pa en ogwede: ka piny weng owongo ki luwo le madwong.’ Verse 3. Miyo bal me tho man nyuto bot gobo woko pa Paapasi i mwaka 1798.

> After this, says the prophet, ‘his deadly wound was healed: and all the world wondered after the beast.’ Paul states plainly that the ‘man of sin’ will continue until the second advent. 2 Thessalonians 2:3-8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: ‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’ Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Bangʼ eni, lanabi owaco ni, ‘kom ma kelo tho ne ogwec; ci piny weng giceto ikom nyama en.’ Paulo owaco maber ni ‘Laco me richo’ obi mede tye nyaka dwogo pa Kristo ma aryo. 2 Tesalonika 2:3-8. Nyaka agiki pa cawa obi mede kelo anyim tic me bwola. Ci ngat ma ocone Kitabu me Nying Woko owaco bene, ka tero lok bene ikom lwak pa Papa, ni: ‘Gin weng ma bedo i piny bi worone, ma nyinggi pe kicone i Kitabu me Ngima.’ Revelation 13:8. I piny macon ki i piny manyen, lwak pa Papa obi nongo yubo i yaro ma kigiweko bot cik me Cengʼ Abicel, ma tye i kom twero pa Kanisa pa Roma keken.” The Great Controversy, 578.

The last sentence provides more evidence that Sister White understood the expression, “old world” to represent Europe, and the “new world” to represent the Americas. That being as it is, the United States that pays homage to the papal power and forces the rest of the world to do the same. This identifies the United States as in subjection to the directions of the papal power. Isaiah’s identification and emphasis upon understanding the “head” in order to be established finds its divine purpose in that the symbol “head,” becomes a key to understand the external line of prophecy, and also the internal line of prophecy.

Lok agiki nyutu mapol ni Sista White oyaro ni lok me “lobo macon” nyutu Yurop, ki lok me “lobo manyen” nyutu Amerika weng. Ka en obedo kamano, United States tye ka woro teko pa papa ki cweyo lobo mukene weng me timo kamano. Man nyutu ni United States tye i kom tito pa teko pa papa. Nyutu pa Isaia, kede pondo ma ocweyo i ngec pa “wii” pi obed kigengo, nongo mit pa Lubanga i eni ni “cal me wii” bedo lagam pi ngec i rek me woko me porofeci, ki bene i rek me iye me porofeci.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 7:8, 9.

In the last days, which is when every prophet’s testimony is in force, the “robbers of thy people” establish the vision. Upon the authority of the Spirit of Prophecy, and in agreement with the foundational truths of Adventism, as represented upon the two sacred charts of Habakkuk, the “robbers,” are a symbol of Rome. When pagan Rome inserted itself into history for the first time in 200 BC, they typified modern Rome of the last days. This prophetic truth is what establishes the prophetic vision of the last days, and if you refuse to see that modern Rome’s “head” is the papal power, then surely you will not be established.

I kare me agiki, ma en aye kare ma lagam pa lanenot weng tye i twero, “jaco pa lwak mamegi” gi keto neno pire tek. I kom twero pa Pek pa Lanenot, ki i rwom kwede ada ma kulu pa Adventism, calo kityeko yaro gi i cal aryo maleng pa Habakkuk, “jaco,” eni gin lamat pa Rome. Ka Rome me pagani oyuto i gin matime i kare me acel i mwaka 200 anyim onywolo pa Kristo, gi onongo lamat Rome me kombedi pa kare me agiki. Ada man me lanenot eni aye ma oketo neno me lanenot pa kare me agiki pire tek; ento ka ikwer neno ni “wii” pa Rome me kombedi obedo twero pa Papa, ci adaa pe ibino bedo kicono.

> “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.

If you have ears to hear, then you may understand that a primary failing of the Jews of Christ’s era was that they identified the “shadow” as the “substance.” The Jews before and after the cross trusted in the types of their system of worship, and rejected the Antitype. They argued that the “shadow” was the “substance”, and in doing so they left in the inspired record, a people in the last days who will also identify the shadow as the substance.

Ka itye ki lit me winyo, dong itwero ngeyo ni bal mapire tek pa Jo‑Yahudi i cawa pa Kirisito en ni giyaro “shadow” ni “substance.” Jo‑Yahudi anyim Kurus ki bang Kurus gigeno i “types” pa kit me woro‑gi, ki gikwanyo “Antitype.” Giyubo ni “shadow” obedo “substance”; ki ka gitiyo kamano, gicale woko i coc ma kimiyo kwede Laro Maleng, jo me kare me agiki ma bino bene giyaro “shadow” ni “substance.”

When the United States forms an image to the beast, they are forming a shadow of the beast. They are forming a shadow of the substance, for an image is a typification. To identify the United States, when it forms the image of the beast, as the symbol of Modern Rome, is to parallel ancient Israel’s rejection and crucifixion of the Great Antitype.

Ka United States me Amerika gicweyo cal bot lec marac, gicweyo ogeng pa lec marac. Gicweyo ogeng pa gin ma tye, pien cal obedo kit me nyutu. Me nyutu United States, ka gicweyo cal pa lec marac, calo simbol pa Rumi ma kombedi, obedo paro cal ki kweko pa Isirael me con kacel ki kume i kom pa Antitaipu Madit.

Those teaching the flawed view that the United States is the robbers of thy people speak much about their use of type and antitype, and they often identify the United States as the image of the beast and somehow think that by identifying the United States as the image of the beast somehow proves the United States is “the robbers.” If they truly allowed themselves to be governed by the basic principles of “type and antitype” they would quickly see that the prophetic role of the United States which has been repeatedly typified in God’s word identifies the United States as the power that is in subjection to the papal authority. They would see that without the beast as the point of reference, it is absurd to identify an image to the beast that did not exist. The only thing which can define the image of the beast, is the beast itself, for the papal power is what establishes the image in the looking glass vision.

Jogi ma tye ka kwano tero me neno ma pe atir ni Amerika obedo jo me kwanyo jo mamegi, gi waco tutwal pi kit ma gi tic kwede me 'type' ki 'antitype'; dok pol-pol gi yero Amerika ni obedo cal pa lam, kacel gi paro ni ka gi yero Amerika ni obedo cal pa lam, mano romo nyutu atir ni Amerika obedo "the robbers." Ka gi weko gin ganggi me bedo piny ki cik ma macek pa 'type' ki 'antitype', gin nono neno cito ni tic porofetik pa Amerika, ma kigoyo-gi 'type' odoco-odoco i Lok pa Lubanga, nyutu atir ni Amerika obedo twero ma tye i tung pa twero pa papa. Gin bined neno ni, ka lam pe obedo gin ma kiromo kwede, en pe rwate yero cal pa lam ma pe tye. Jami acel keken ma twero tero cal pa lam, en aye lam keken; pien twero pa papa en aye ma ketero cal i vizyon me miror.

The parallel line of prophecy to the United States forming an image of the beast is when the horn of true Protestantism forms an image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the “marah,” vision, which is the “looking glass” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. If the vision of Christ was not presented to Daniel, he would have been unable to reflect the character of Christ. In order for the one hundred and forty-four thousand, who are represented by Daniel in chapter ten of forming an image of Christ within, they must behold His character. By beholding they are changed.

Rek marwate me poropheti ki United States ma ocweyo cal pa lewic, obedo cawa ma twic me Protestantisimu ma ada ocweyo cal pa Kristo. Cweyo man kityeko nyutu ne peka i Daniel chapta apar, ka Daniel oneno “marah,” vijon, ma obedo “vijon me adiila.” Daniel tye cal pa jo ma gineno Kristo; ci ka gineno, gituro kit pa Kristo. Ka vijon pa Kristo pe kityeko nyutu bot Daniel, onongo pe obedo romo turo kit pa Kristo. Pi jo 144,000—ma Daniel i chapta apar nyutu gi i tic me cweyo cal pa Kristo ikumgi—myero gineno kit pa En. Ka gineno, giyiko kitgi.

> But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 2 Corinthians 3:18.

> Ento wa weng, kun wang wa ma pe kiloro, ka waneno dwong pa Rwot calo i kio, walokore i cal acel ki i dwong dok i dwong, keken calo ma ki Roho pa Rwot timo. 2 Korintho 3:18.

The Hebrew definition of the “marah” vision which Daniel beheld in chapter ten is “a vision; also (causatively) a mirror: —looking glass, vision.” The Greek word translated as glass in the previous verse is to mirror oneself, that is, to see reflected (figuratively): —behold as in a glass.

Tito me Leb Hebru pa nyutu “marah” ma Daniel oneno i bur apar obedo: “nyutu; bende (i kit me miyo) gim me neno wang keni—gim me neno wang keni, nyutu.” Lok me Leb Girik ma kidwoko calo “gim me neno wang keni” i rec ma con, tito ne obedo miyo dano onen iye keni; en aye, neno iye calo ka itye kineno i gim me neno wang keni (i kit me alama): neno calo ka i gim me neno wang keni.

James also sets forth a line of truth connected with the looking glass.

Yakobo bene nyuto yore acel me ada ma rwate ki galasi me neno.

> For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. James 1:23–25.

> Pien ka ngat mo obedo winyo wac, ento pe otimo, dong obedo macalo dano ma neno wang me kome ma kitye kwede i gilaas: pien oneno pire kene, ci owoto i yore pa en, ci kakano owilo kit pa dano mane en obedo. Ento ngat mo ma neno nining i chik ma opong kom me yweyo, ci mede iye, en pe obedo winyo ma wilo, ento obedo ngat ma timo tic; ngat eni bi ogwedi i tice. Yakobo 1:23-25.

If we love the truth, and we are therefore a doer of the Word, then the looking glass we behold is the perfect law of liberty, then if we do not love the truth, and thereafter go our own way, as those with Daniel did when they fled, then the looking glass is simply a reflection of ourselves.

Ka wan hero atir, ci pien wan bedo jo timo Lok, ci gilas me neno ma wa neno kwede en cik ma opong maber me twero; ento ka pe wan hero atir, ci dong wa wot i yoo wa kene, macalo gin ma obedo kwede Daniyêl otime ka gi wot woko, ci gilas me neno en keken cal wa kene.

> “God’s law is the mirror presenting a complete reflection of the man as he is, and holding up before him the correct likeness. Some will turn away and forget this picture, while others will employ abusive epithets against the law, as though this would cure their defects of character. Still others who are condemned by the law will repent of their transgressions and, through faith in Christ’s merits, will perfect Christian character.” Faith and Works, 31.

> Cik pa Lubanga obedo kaca ma nyutu dano weng calo en keken, kede keto anyim iye cal pa en ma atir. Dano mogo bigenge woko kede biweko cal man; ento dano mogo bityeko tiyo ki nyig coc me balo i kom cik, calo ni mano bikwanyo bal pa kitgi. Ento dano mogo mapat, ma cik otero gi ni gi bal, bipoyo cwinya pi balgi, kede, ki geno i bedo atir pa Kristo, bipongo maber kit pa Kristiani. Geno ki Tic, 31.

Daniel did not see himself in the looking glass vision, He saw Christ, who is the perfect representation of James’ perfect law of liberty.

Daniel pe oneno kene i neno pa wang galasi; oneno Kirisito, ma en cal ma opong maber pa cik me bedo medde ma opong maber pa Yakobo.

> “Christ’s life on earth is a perfect reflection of the divine law. In Him is life and hope and light. Behold Him, and you will be changed into the same likeness, from character to character.” Signs of the Times, May 10, 1910.

> Kwo pa Kristo i piny obedo kio ma maler tutwal pa cik pa Lubanga. I iye tye kwo ki geno ki ler. Nen iye, ci ibidoko i cal acel kamaleng, ki i kit pa cwiny dok i kit pa cwiny. Signs of the Times, May 10, 1910.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church state system which the papal power has always employed. In the same period of time the image of Christ will be produced into His last-day people. Yet, those that were with Daniel saw not the vision, for they fled from the vision.

Cal pa tinyo nyutu tinyo, ci cweyo cal pa tinyo en tem ma dit pi dano pa Lubanga, ma ki kwede bityeko moko omora pa gi me kare matwal. Ka kanisa me Protestanti gikwanyo twero me gamente pa Pot Buk me Amerika, gin obedo ocweyo cal pa kit tic me rwom pa kanisa ki gamente ma twero pa Papa otimo kwede aa kare weng. I kare acel keken cal pa Kiristo bityeko cweyo i jo pa En me kare agiki. Ento, gin ma tye ki Daniel pe gioneno lok me neno, pien gikwalo ki lok me neno.

The formation of the image of Christ produces a manifestation of two classes of worshippers. One class rejects the principle of reflection. The principle of reflection being represented by a mirror, for Christ employs the literal earthly things to represent spiritual heavenly truths.

Yubo cal pa Kristo kelo yaro pa kit aryo pa jo me lamo. Kit acel kano pire tek me dwogo cal. Pire tek me dwogo cal ki yiko ne ki kio me nyutu, pien Kristo tye ka tiyo kwede gin pa piny ma ada me yiko ada me lamal pa polo.

> “In Christ’s parable teaching the same principle is seen as in His own mission to the world. That we might become acquainted with His divine character and life, Christ took our nature and dwelt among us. Divinity was revealed in humanity; the invisible glory in the visible human form. Men could learn of the unknown through the known; heavenly things were revealed through the earthly; God was made manifest in the likeness of men. So it was in Christ’s teaching: the unknown was illustrated by the known; divine truths by earthly things with which the people were most familiar.

> I pwonye pa Kristo ma otiyo kwede parabol, gineno cik acel calo ma tye i tic pa en kene bot piny weng. Pi wa bedo ngene maber ki kit ma adier pa en kene ki kwo pa en, Kristo oyubo obed rom ki kit wa, ki obedo i canine wa. Rwom pa Lubanga oyabo i dano; dwong ma pe oneno oyabo i kite me dano ma oneno. Jo twero nongo ngec me gin ma pe ngene ki gin ma ngene; jami me polo oyabo ki jami me piny; Lubanga oyabo i rom me dano. Kamano bene tye i pwonye pa Kristo: gin ma pe ngene otime ki tam me gin ma ngene; lok ma adier pa Lubanga oyar ki jami me piny ma jo ngene kwede tutwal.

> “The Scripture says, ‘All these things spake Jesus unto the multitude in parables; … that it might be fulfilled which was spoken by the prophet, saying, I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world.’ Matthew 13:34, 35. Natural things were the medium for the spiritual; the things of nature and the life-experience of His hearers were connected with the truths of the written word. Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> Bibil waco ni, ‘Yesu owaco jami weng magi bot dul madwong i lok me cal; ... wek gitim gin ma nabi owaco, waco ni, Abi yabo tung na i lok me cal; abi waco gin ma kikano i mung ki cako piny.’ Matayo 13:34-35. Gin me piny obedo yo ma kicwalo kwede pi gin me Roho; gin me piny kede kit bedo pa jo ma winyo ne kikubogi ki atir me lok ma kiketo i coc. Kun kamano, omiyo gi wot ki bot gin me piny i lobo me Roho, lok me cal pa Kristo obedo rungu i tin me atir ma okobo dano ki Lubanga, kede piny ki polo. Christ's Object Lessons, 17.

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ, and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity.

Cik pa loyo me dwogo cal kityeko ki neno i kaca ma nyutu Kerisito; pien “marah” neno obedo neno ma kelo bedo, cal pa Kerisito i kaca kelo cal pa Kerisito i dano weng.

To claim the United States is what establishes the vision, is to claim that the image of Daniel is what establishes Christ. Christ is what establishes the vision of His character and work, and the antichrist is what establishes the vision of his character and work. The vision is what is reflected with the looking glass, and the vision is established by the robbers. To misunderstand an image of a beast, by identifying the image as the actual beast, produces parallel lines.

Waco ni United States en aye ma oketo vision, obedo waco ni cal pa Danyel en aye ma oketo Kirisito. Kirisito en aye ma oketo vision pa kit kacel ki tic pa En, ki Antikristo en aye ma oketo vision pa kit kacel ki tic pa en. Vision en aye gin ma itwero neno i galasi me neno; ne kiketo ki Jopir. Me ngiyo marac cal pa nyama, ka gicano cal ni en aye nyama keken, kelo rek aryo ma rwate kacel.

The unconverted man sees himself in the mirror, or if he does see God’s law, he throws contempt upon the law in an attempt to avoid its claims. A converted man sees Christ and His law in the looking glass. The United States forms an image to the papal power by beholding the papal power and duplicating it. The antichrist is duplicated by the United States.

Dano ma pe odwogo oneno en keken i gilas me neno; onyo, ka bene oneno Cik pa Lubanga, obeko Cik eno, kitemo weyo rukuc ma Cik eno mito. Dano ma odwogo oneno Kristo ki Cik pa En i gilas me neno. United States cweyo cal pi twero pa Paapa, kuneno twero pa Paapa ka coyo ne. United States coyo Antikristo.

Lucifer desired to be seated upon God’s political and religious thrones.

Lucifer omito bedo i komen pa Lubanga me poliitika 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. Ezekiel 14:12–14.

> Itye nining ma i poto ki polo, o Lusifa, wod me tutunu! Itye nining ma i ngolo i piny, in ma i mino twero pa piny mapol woko! Pien i waco i cwiny pa in ni, Abi wot malo i polo, abi yweyo kom pa an i malo loyo cuk pa Lubanga: abi bedo bende i got me lwak, i tung pa Noti: abi wot malo loyo wang kumbu; abi bedo calo Rwot Madit Loyo. Ezekieli 14:12-14.

Satan is the antichrist, and so too is the papal power. The papal power was seated in the church and reigned over the political thrones of Europe. The causative looking glass of Daniel chapter ten, when seen in its spiritual application, transforms those who behold into the image of Christ. That truth governs the line of the antichrist. When a nation or an individual looks into the looking glass vision it produces a causative effect, as it reproduces its image in either the individual or nation who beholds it and that produces either the image of Christ or the image of the beast. It parallels the same effect represented by Daniel. Christ is what established the vision for Daniel, and the antichrist establishes the vision for the United States when it forms an image of the beast.

Satan obedo Antikristo, kede bene teko pa Papa obedo Antikristo. Teko pa Papa onongo obedo i kanisa, kede onongo otelo kom rwot me polotiki pa Yurop. Kaca me wang ma kelo tito pa Daniel i apar, ka ki neno ne i tic me Lacho, en loyo loko jo ma neno ne dwoko gi cal pa Kristo. Adwogi meno obedo tel pa rek me Antikristo. Ka lobo onyo dano acel neno i vijon pa kaca me wang, en okelo tito; ka oketo cal ne i dano acel onyo i lobo ma neno ne, mano kelo cal pa Kristo onyo cal pa Lebi. En rwate kwede kit acel ma Daniel onyutu. Kristo en ma oketo vijon pi Daniel, kede ka Amerika me Tung Acel cweyo cal pa Lebi, Antikristo oketo vijon pi Amerika me Tung Acel.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

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