Article

# Rome Establishes the Vision - Number One

Roma tero nyutu - Dul acel

A Private Interpretation

Poyo lok pa dano keken

Author

Jeff Pippenger

Published

June 28, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Lok "doktrin" i kit me Kristiani nyutu gin atir ma ki keto maber i Baibul. Dul mapol ma giwaco ni gin pa Kristiani tye ki jami mapatpat ma giwaco ni obedo doktrin pa Baibul, ento gin atir acel keken aye tye. Yubo ma i tung "absolute truth" ki "pluralism" pe tye i penyo wa i kare man.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Omiyo Pilato owaco bot en, Dong in itye Rwot? Yesu odwoko ni, In iwaco ni an Rwot. Pi man keken atyeko onywolo, kacel pi man abino i piny, me anywako ada. Dano weng ma tye pa ada owinyo dwona. Pilato owaco bot en, Ada ngo? Ka otyeko owaco man, owuoko dok odwogo bot jo Yahudi, owaco botgi ni, Pe anongo bal mo keken i iye. Yohana 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Adiera obedo lok pa Lubanga; en obedo dwon pa Lubanga, ki en obedo Kirisito kene keken.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> Myero wan ngeyo pire kene ngo ma yubu Kristianiti, ngo ma obedo ada, ngo aye yie ma wan orwako, ki ngo aye cik me Baibul—cik ma omiyi wa ki bot Twero madit loyo weng. Tye jo mapol ma gigeno labongo bur me keto yiegi iye, labongo lagam ma opong pi ada pa gin eno. Ka lok me paro mo kelo ma rwate ki tam ma gicako con, gi dong obedo oyot me rwako ne. Pe giweko paro bot lapok tic dok agiki; yiegi pe tye ki bur ma adada; i cawa me tem gibi nongo ni giyubo i yari.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> Ngat ma bedo ki cwinya med i ngec pa en keken, ma pud pe opong, ikom gin ma kikoyo i Bibul, ka paro ni man tye rwate pi gwoko woko ki richo pa en, tye ka bedo i bwok ma matek ma kelo tho. Tye jo mapol ma pe ki yubu maber gi lok me Bibul me yubu lok, pi omi gi twero me yaro bal, ki kwanyo woko kwena pa dano weng kede paro me kworo marac ma ki dwogo ci yaro calo adiera. Setani oketo paro pa en kene i pak pa Lubanga, me oyubo yore ma yot me lok pa Kristo. Jo mapol ma gonyo ni gineno adiera ma kombedi, pe gineno ngo obedo yie ma kimiyo cente acel bot lunyodo maleng—Kristo i iwiu, twero me dugu. Gi paro ni gi tye ka gwoko kite ma con, ento gi calo mac mac, ki pe gi bedo ki kicwiny. Pe gineno ngo me kuweko i tim me kwo pa gi ber bedo ma adier me hera ki yie, ka bedo gi kwede. Pe gin jo me kwan Bibul maber; ento gi atil, ki pe gi cano winyo. Ka rumb pa paro dongo ikom lok me Bibul, jo ma pe gi kwan ki miti me neno, ki pe gi tyeko bedo keken ikom ngo ma gineno, gi woto woko ki adiera. Wan myero wobo i cwiny pa joo weng mito madit me penyo ki dwong matek i adiera pa Lubanga, pi gi ngene ni gineno ngo obedo adiera. Jo mogo gonyo ngec mapol, ki bedo ki cwinya med i kitgi; ento pe gi ki lating’ me tic, pe gi hera mabor bot Lubanga, kede pi cwinya pa jo ma Kristo otho pi gi, calo ka pe ginen Lubanga. Pe gi kwan Bibul me yaro diro ma lic i cwinya pa gi kene. Pe gi winyo ni en dwon pa Lubanga ma tye ka waco botgi. Ento, ka wamito neno yo me gwoko woko, ka wamito neno lum pa Ceng me twero ma ber bedo, myero wan kwan gin ma kikoyo i Bibul ki miti; pien kica ki lam me Bibul gimo lum me dugu maber i kom yub pa Lubanga me gwoko woko, ma adiera madit magi pe gineno maber.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Wa myero ngeyo ngo ma gin tito meno, ki kit ma wa nyutu ada meno, wa keto te ada meno, ki wa gwoko ada meno.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> Kombedi pe nongo romo i wang wa ni ngat mo myero obed keken; ento ka Lubanga dong owaco ki an, kare bino ma gicweyo wa i anyim kansil ki i anyim alufu pi nying pa en, ki ngat acel acel myero omii poyo me yie pa en. Eka dong bino kwayo piny ma tek loyo weng i kom kabedo weng ma kiketo pi adiera. Dong wa mito me poro ki kwano lok pa Lubanga, pi wa ngeyo pingo ma wa yie i doktrin ma wa mede kwede. Myero wa kwayo piny ki yeny ma tek i lok pa Jehova ma tye ngima.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Pi kicwalo gi i bot “alufu mapol”, tye piny keken ni jo mogo me gwoko atir i cawa me agiki gibibalo me lwenyo pi atir ki yore calo terevisen onyo cwalo lok i kakube. Ka pe ki yore calo mano, alufu mapol gubedo neno niningo nyutu ma jo 144,000 kicwalo? Yubu me cik ma wacwako ginyutu teng pa geno pa wa.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> Jo me Kanisa, dano acel acel, gibibedo itam, kede gubinyutu ni gitye atir. Gibibedo i kit ma gibikom gi miyo lok me atir. Mapol gibikwayo me waco i wang kacoke ki i cawa me cik, romo bene me aduki keken. Ngene ma omyero okonyogi i kare me peko man gileyo me yudo ne, kede cwinya gi obedo tek ki dwoko cwiny pi twero ma gityeko balo ki lagam ma gileyo. Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Lok pa Lubanga pe obalo mo keken; ka meno, ka wan bedo me kicoyo wa iyi 144,000, wan myero ngeyo atir gin ma wan geno, tung ki gin ma kiketo i coc i Lok pa Lubanga. Mapwod pe obino cawa me tem ma myero dano pa Lubanga gitito pwonye ma gin geno, Lubanga yeo ni bal odonyo me miyo dano pa Lubanga myero gipwonye Lok pa En maber ki wii matek.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Gin ni pe tye kube me cwer onyo yubu i tung jo pa Lubanga, pe myero kiketo ne calo buk ma ceke atir ni gityeko mako maber lamal ma atir ki ma twol. Tye tute me kwero ni gin romo pe giyaro maber i tung lok atir ki bal. Ka pe tye lapeny manyen ma cako ki yaro piny i Lok pa Kitabu Maleng, ka pe tye gonyo me tam ma miyo dano cako yaro Bibul keni wek gineno ada ni gityeko atir, gubed tye jo mapol kombedi, calo i cawa cen, ma gibed mako kit pa tim pa dul kede gibed lamo gin ma pe ginen.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Kinyutu an ni gin mapol ma gicoyo ni gitye ki ngec pa adwogi me kombedi, pe ginen gin ma giyie. Pe giyaro lajwa me yiegi. Pe gitye ki par ma rwate maber i tic me kare kombedi. Ka kare me tem obino, tye jo ma kombedi tye ka tweyo lok bot jomukene ma, ka gicako yaro maber kit ma gicako bedo kwede, gibinongo ni tye gin mapol ma pe gikwano apok ma opore maber pi gi. Paka ka gitemo gi i kit man, pe ginen pe ngec madwong ma gitye kwede. Ki tye gin mapol i kanisa ma gicako calo giyaro gin ma giyie; ento, paka ka lok me muko ocake, pe ginen bedo ma pe ki tek mamegi. Ka kikwanyo gi ki jo ma tye ki yie macalo ki gi, ki kimoko gi wek gubed acel keken me cwalo apok i yiegi, gibedo gikwanyo cwiny ka gineno ni poya me gin ma gicako calo adwogi otyeko pe rwenyo maber. Adwogi tutwal ni i wie wa otyeko bedo goyo woko bot Lubanga ma tye kwo, ki dwogo bot jo, kiceto ngec pa ngat i kabedo me ngec pa Nyasaye.

> “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.

> “Ka yaro me ngec pa ngat obedo ma loyo tutwal, pe myero ka cawa acel paro ni pe tye mito me yeny Bibul maber kede ma matime kare pi nongo ler ma loyo. Macalo lwak, kiwaco wa keken-keken me bedo jo me kwano lok pa lanabii. Myero wa keno ki dwong cwiny, pi wa romo nyutu ler mo keken ma Lubanga bi miyo wa. Myero wa kano ocako me ler pa lok ma acoŋ; kede, ki kwan ma ki lamo, ler maler mapol romo nongo, ma romo cweyo bot jo mukene.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Jo ma tye ka kwayo ngec me poropheti” ma i agiki gibedo jo 144,000, gubed “gitemo keken ki mii nyutu,” pi anyim me bedo bot ki twero me piny ma gicwalo peko madwong me cik me Sande ma peya obino, kacel ki kweyo. Me acaki, Lubanga aye “obicungo” jo ma geno adier. Virjini ma gi nino “gubicungo” ki i nino ma giyuke iye i kare me kuro. Ka pe gubedo gicungo ki kwena ma Lubanga ocweyo kun kit artikol ma kicwalo woko cako ki July 2023, ento Lubanga obiye weko “hereesi” me “donyo ikumgi”, ma gityeko golo woko ngano ki magugu kun yore me lolo. Kombedi wan tye i yore me lolo man.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Jo ma gitye ka luwo lweny me nyutu atir pa Roma me kombedi, gitye ki yore me yero adek. Yore acel tye ni United States obedo Roma me kombedi; yore aryo tye ni twero pa Papa obedo Roma me kombedi; ka yore adek tye ni gin aryo ma con pe tye atir, ento twero mapat mo kityeko nyutu kwede jo golo pa jo Daniel ma ginyobo gin eni i malo, gi poto, ka gimiyo vizoni bedo otum i vesi apar angwen me kapita apar acel me Daniel.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Amii lok ni gamo ikom ka Ruma me kombedi obedo twero pa Papa onyo United States, oweyo me kelo ne i muvimenti man pi poyo jogi me kwano lok porofetik pa En. Lubanga okelo gamo man i yaro me kica pa En. Amii lok ni gamo man mapol obedo ikom yiko jogi pi peko ma obino, labongo keken me nyutu anga tye atir ki anga tye marac ikom Ruma me kombedi. Gamo man, Lubanga oweyo kede otito ne pi yaro, pi dano mo keken ma dwaro neno, ni ngec megi keken ikom lok porofetik pa En pe opong onyo pe atir. Kono gamo man obedo alama me kica pa Lubanga.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Pe keken gonyo man obedo ikom yero ng’a obedo twero ma kicoyo ne calo jagang pa jo mamegi, ento bende obedo ikom ka kit me timo me rek ikom rek, ma i tung aryo pa gonyo man waco ni gi mito gwokone, kityeko keto ne kakare. Cik me poropeta ma rwate ki kit me timo me rek ikom rek tye ki cik me poropeta ma pire tek, ma bi bedo bute i kit me yweyo ngano ki otut. Bute adek me kit me timo me rek ikom rek, ma an aciko ni gitye giyubo pe kakare i gonyo man ma kombedi, gin aye Kristo calo Ada, ki Kristo calo Alfa ki Omega, ki keto me poropeta ma oromo adek.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

I kagik, kineno ni jogi ma gicwako ngero marac pa rek apar angwen me Daniel apar acel, giketo kabedo pa tito me yie gi itung ngero me dano keken.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Wa bene tye ki lok me poropheti ma atir loyo; ki iye, obedo maber ni wunu i keto pire tek, macalo cal ma yaro i kabedo ma ocany, nyo cawa obedo ka ocake, kede lede me cawa obedo ka oro i cwinya wunu: Kun i ngeyo man me acel, ni poropheti mo keken me Kitap pe obedo me poko pire keken. Pien poropheti pe obino con ki dwaro pa dano: ento dano maleng pa Lubanga owaco ka Lamo Maleng oguro gi. 2 Petero 1:19-21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

I kom lweny ma tye pi rek namba apar angwen, apolok pa gin ma anyuto ni obedo 'lok pa dano keken' kinyutu i The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. 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.

> Ka Sabato dong obedo gin me rweny ma pire kene i lobo me Kirisito weng, kede ni ludito me dini ki pa lobo opire kacel me cweyo goyo Sande, gengo ma oduny-duny pa jo manok me pe cwako keto ikom mito pa lwak bi yubo gi macalo gin me kwero i piny weng. Bi poyo ni jo manok ma tye ka kwalo wi ikom jami me kanisa ki cik pa lobo pe myero gimio kuc; ni ber maloyo pi gi tedo i pek, labongo piny weng kiketo i kur ki pe-cik. Lok acel manen, i kare mapol atata, gi kelo bot Kirisito ki “ludito pa lwak.” “Ber pi wa,” owaco Kayafa ma lacuc, “ni ngat acel obed otho pi lwak, kadong lwak weng pe obale.” John 11:50. Lok man bi nen calo otyeko weng; kadong bi yabo cik ikome jo ma weko Sabato me cik ma angwen obed mere, ki coyo gi ni gi mito kumu ma matek maloyo, kacel ki miyo lwak twero, ma i kare mo ka otyeko, me golo gi i tho. Lagwok pa Roma i Lobo Macon ki Protestantisimu ma owil woko i Lobo Manyen, bi tedo kit macalo kon bot jo ma ywayo cik weng pa Lubanga.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“Christendom” nyutu lwak pa jo Kristiani ma i lobo weng, onyo piny kacel ki kit pa lobo ma jo Kristiani tye dwong loyo iye. Nyig lok man kitiyo kwede mapol me nyutu but pa lobo ma yie pa Kristo obedo dwong loyo, kacel ki ni o timo mede madwong i kit pa lobo, i cik, ki i kit me kwo pa lwak. “Christendom” cobo bedo pa yie pa Kristo i lobo weng i tung jo ma geno, mede ma otero i kit pa lobo, ki mit madwong ma tye iye i lok me kare. Ka pe wikwanyo dwogo ma tye i Ellen White CD-ROM, nyig lok “Christendom” ocake 176 kare. I yore me kabedo pa lobo, Sister White nyutu ni, ma tutwal, Christendom nyutu Juroop kacel ki Amerikas. I kom lok pa Sister White, Juroop kinyutu ne calo Lobo Macon, ento Amerikas gin Lobo Manyen.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> Ento liech ma gi lak calo rombo ne onenore 'ka owuoko e piny.' I kom obalo teko mukene me cwero pire tye, piny ma ginwaco kwede man myero owuoko i kabedo ma con pe ngat mo otye iye, kede odongo piny piny ki kuc. Pe romo dong owuoko i tung pinye ma opong ki lore lweny pa Piny ma con—pi madit ma kwongo kwongo pa 'jo, ki lwak, ki pinye, ki leb.' Myero kigonyo i Kontinente me Tung Cen.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> Piny mene i Lobo Manyen ma i 1798 obedo tye ka cako dongo i twero, nyutu lagam me tek ki madit, ki kwanyo wang lobo? Tic me alama man pe weko lapeny mo. Piny acel, kede piny acel kende, omoko cik ma poropheti man tero; nyutu kacel pe ki lapeny bot United States of America.' The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Nyig me agiki i paragraf ma wa tye ka paro, kiketo i tic me yaro ni “Romanism i Lobo Macon ki Protestantism ma otur woko i Lobo Manyen” tye ka nyutu ni “Romanism me Lobo Macon” obedo lwak pa Papa i Kare ma Obur, kede United States (Protestantism ma otur woko) calo Roma me Kare Manyen, ma gicwako lok me nyig “Protestantism ma otur woko i Lobo Manyen” me nyutu ne. “Macon” giyaro ne calo lok me gin ma otime con, ento “Manyen” giyaro ne calo lok me gin me kare manyen onyo me kombedi. Kit me tic man nywayo ngec ma kitero maber pa Sister White pi lobo me Kristiani kacel ki Lobo Macon kede Lobo Manyen.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Jo ma keto nyig coc man i kit me lok me con ki lok me anyim, gi lwongo ne “poko lok pa dano keken” i bedo ma gonyo atir ki lok ma Sister White onongo mito. Gin ma gi waco en ni “Old World” tito calo lok me con, ka “New” tito calo lok me kombedi onyo lok me kare ma tye kombedi (New).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Coc en owaco ni, "bi lubo." Romanism ki Protestantism ma orwate woko "bi woto i yoo ma romo calo acel bot jo ma woro cikke pa Lubanga weng." I coc en, "Lobo Macon" obedo Yuroop, ki "Lobo Manyen" obedo Amerika. Sister White tye ka nyuto ni lobo weng bi temo ki tem me cik pa Sande, ki ni Romanism obi bedo ma okello anyim i kubo i Yuroop, ki Protestantism ma orwate woko obi bedo ma okello anyim i kubo i Amerika. Amerika ki Yuroop gin ma gikwanyo calo "Christendom." Romanism ki Protestantism ma orwate woko "bi woto i yoo ma romo calo acel bot jo ma woro cikke pa Lubanga weng."

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Will pursue” tye ka nyutu tic me anyim ma twero aryo bi timo, kede i kit me leb pe romo waco ni Romanism me Lobo macon en twero pa Papa pa Kare pa Otum. Yubu ma bi timo twero aryo obedo i kit me leb me anyim. Yik pa nyig lok “will pursue” en ni: bi lubo onyo bi coyo ka lubo gin mo ki mito me nongo onyo me tyeko nongo ne. Meno nyutu tic me anyim ma i iye ngat acel onyo dul obedo ki tungo matek me kwayo lengo ki teko.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Nyig lok man twero tic iye i kit mapol: “Obi temo me nongo yore me tic i yec,” nyutu ni oparo me timo tic me nongo bedo dokotâ. “Obi temo me nongo degree i engineering,” nyutu ni oparo me somo engineering i dul me ngwec ma malo. “Dul me tic bi mede ka timo purujek paka otyeko,” nyutu ni dul me tic bi mede ka timo i purujek eni paka otyeko. “Gin bi cako kit me cik ikom kompini,” nyutu ni gini oparo me timo yore me cik me dwogo peko onyo me nongo twero. Okato weng, “will pursue” nyutu bedo ki cwiny ma tek, rwate, ki paro ma maler me nongo gin acel ma kiyero onyo adwogi ma kiyero i kare me anyim.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Yik pa dano keken ma kityeko tic kwede me tito ni yore me Roma pa piny macon dong obedo gin me con, lacen kityeko tic kwede calo lagony me gonyo keto marac me yore adek pa poropheti. Ginyutu ni yore adek pa Roma nyutu Roma ma pe yero Lubanga, ci Roma pa Papa, ci lacen Amerika me Kacel macalo Roma ma adek i tung gin Roma adek. Kit me keto marac ma rwate tutwal bene kityeko tic kwede manok ki nino 11 me September 2001, ka dul acel ogol pire woko ki dwog me tic pi Kitap Joel.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Kec kombedi ocako i camp meeting i Canada, kama keto atata me woe adek oketo i Buk me Joel me kwane ni Islam me woe me adek obedo dul ma obino ikom lobo i gony abicel me pot-buk acel. Dul meno en Roma me Paapa, ento tito pa dano keken okim ma owaco ni dul meno en Islam. Keto atata me woe adek oketo Islam calo twero me 11 September, 2001, ki tito manyen pa dano keken oingo tek ni twero me Paapa i pot-buk acel me Joel en adier Islam. Tito pa dano keken ma ojuko woko nyutu atir me twero me Paapa i Buk me Joel, ogwoko bedo matek ki keto ma pe atir me woe adek. Kombedi, kicako kelo tito pa dano keken ma golo woko twero me Paapa, ka keti United States.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Gin ma kityeko bedo obedo gin ma bino bedo; ki gin ma kityeko timo obedo gin ma bino timo; pe tye gin manyen i tung ceng. Tye gin mo ma ki twero waco ni, ‘Nen, eni obedo manyen?’ En dong kityeko bedo con, ma obedo i anyim wa. Ecclesiastes 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Lok me poto me cawa agiki tye ki dwogo lok me poto me macon, ki i dyer apar acel me Daniel tye lok me poto ma Uriah Smith oketo lero pa iye keken i cal pa 'king of the north'. Kun otimo kamano, otyeko cweyo ngiyo pi dyer apar acel me Daniel ma kelo ocèl keken. I cawa agiki eni, lok me poto ma kityeko dwogo cen tye anywal pi nyutu mwonya me kato lero pa dano keken i adiera ma kijwayo maber. En aye ma Smith otimo i buk pa iye, 'Daniel and the Revelation'. En aye ma kityeko timo i lok me poto i buk me Joel, kede gin yore marwate acel ma kitiyo kwede ka paragraf acel ki 'The Great Controversy' kwanyo woko yubu ma tye i piny kede i cuke pa Ellen White ni 'Christendom' nyutu ngo, kede kweko cik me coc ma alap ma nyutu ni lok 'will pursue' nyutu tic me anyim. Ki wang cing eno, yore me wic ma pe tye maber ni 'Old World' obedo lok me gin macon pa twero pa Papa ki 538 nyo i 1798, dong kitiyo kwede me poto ikom ngiyo ma kijwayo maber pa yubu me keto adek me poropheti.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> Gin weng ma Lubanga ocimo i lok pa Nabii ni kityeko i kare mukato, kityeko dong; ki gin weng ma pod obino i rwom pa gi, bityeko. Danyel, Nabii pa Lubanga, otye i kabedo pa. Yohana otye i kabedo pa. I Buk me Yabo, Lej pa kabila pa Yuda oyabo buk pa Danyel bot lami me lok pa Nabii, eka Danyel bene otye i kabedo pa. En owaco ushudi pa, ma Rwot oyabone i neno ikom gin madit ki ma pire tek ma wan myero wange gi, ka wan tye i pot me tyeko pa gi.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> I tariik ki i porobesi, Lok pa Lubanga nyutu lweny ma ocwe tutwal i kin atir ki bal. Lweny eni kombedi tye ka mede anyim. Gin ma otimore con, gibidok gitim doki. Tuc me lok ma macon gibidok gicako dok, ki parruok manyen gibedo yaro kare keken. Ento jo pa Lubanga, ma i yie-gi ki i tyeko pa porobesi gicam dul i yubo kwena pa malayika acel, aryo, ki adek, ngeyo kama gibedo. Gitye ki ngene ma ber loyo gol ma maber. Myero gibed matek calo kidi, gimako cako pa gen-gi maber nyo i agiki. Selected Message, buk 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Ki twero nyutu i yo ma yot ni Dako White onyutu “cako me geno gi” pa Paulo calo ada ma pot‑piny pa Adventism. Millerite onongo kobo ni “jokwalo pa jo mamegi” obedo twero pa Papa, kacok ki 1989 ki anyim, yubu pa jo 144,000 odoco-odoco onyutu ngec acel ikom lamal ena calo ma Millerite onongo kobo. Tye dong “tieri manyen” ikom ngat mane “jokwalo pa jo mamegi” gin gi, kede ocako dwoko lego wic me con, pien tye ka tic ki keto nying ma pe atir bot lamal me poropheti ma dong kigero maber, me gweco kit me poropheti ma kigweco i tung. Bedo ni en poyo me ngat acel keken pa Smith, onyo keto pe atir ikom lwak i Buk Joel diro acel, onyo keto nying United States calo Roma me tin; lagam ma pe atir adek eni weng gito ngec atir ikom Roma pa Papa i kare me agiki, kede ka gitimo mano gi gito lamal ma keto pot‑piny me vijon me poropheti ma nyutu ni jo pa Lubanga gubale onyo gubedo kwo.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

I kare me anyim, Romanism i Yurop ki Protestantism ma oweko adwogi i Amerika “bi temo” loro jo gwoko Sabat, macalo kit ma kitimo woko kare weng i lok me mukato maleng.

> “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.” Gospel Workers, 299.

> Lubanga bikwanyo cwiny pa jo pa en; ka yo mapat pe rwate, pwonya marac bibino ikin gi, ma gibikweyo gi, gicwako ogweng woko ki ngano. Rwot kwayo jo weng ma gineno lok pa en me cuke ki nino. Ler ma wel obino, ma rwate pi cawa man. Obedo adwogi me Baibul, ma nyuto peko ma tye i kom wa. Ler man myero oyobo wa i kwano matek me Cik pa Lubanga, kacel ki teme ma pire tek ikom kabedo ma wa tye kwede. Lubanga mito ni yore weng ki kabedo weng me adwogi myero giyeny piny matek ki mwon, ki lamo ki diit. Jo geno pe myero gibedo i yub ki i tam ma pe ocero maber ikom ngo ma en adwogi. Gospel Workers, 299.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

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