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# The Book of Daniel - Number Ninety-Five

Buk pa Daniel - Namba 95

Unveiling the Prophetic Significance of the Second Angel’s Message

Nyutu pire tek me lanabi pa ngec pa malaika me aryo

Author

Jeff Pippenger

Published

February 28, 2024

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In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.

I mukato pa wot pa malaika me acel ki me adek, lok romo kiweyo i cing macok ki lok pa malaika me ariyo.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Ci malaika mamoko odito, kowaco ni, “Babilon opoto, opoto, buru madit eno; pien omiyo jo piny weng ometh waini me cwiny marac me bwenzi pa en.” Revelation 14:8.

The second angel identifies the triple application of prophecy, for those who wish to see. The second angel is presenting a prophetic message, and the message is that Babylon has twice fallen. It identifies Babylon as that “great city” which is identified in chapters seventeen and eighteen as Modern Babylon. Modern Babylon has twice fallen, and her fall was produced because she made all nations “drink of the wrath of her fornication.” Her fornication was accomplished with the kings of the earth. That relationship allowed her to employ the strength of the kings she committed fornication with to carry out her “wrath,” which is the persecution she brings upon God’s faithful people.

Malaika ma aryo nyutu keto me adek pa porofesi, pi jo ma mito neno. Malaika ma aryo tye ka cwalo lok pa lanen, ki lok en ni Babilon obur aryo. En nyutu Babilon calo “kom madit” ma i dyer 17 ki 18 gityeko nyutu calo Babilon me kombedi. Babilon me kombedi obur aryo, ki bur ne otime pien omiyo piny weng gipito kwac pa fornikesyon ne. Fornikesyon ne gityeko timo ki rwodi me piny. Rwate ma obedo kwede eno omiyo en twero tic ki dung pa rwodi ma otimo kwede fornikesyon me timo kwac ne, ma obedo tuwo ma okelo i jo pa Lubanga ma atir.

Wine is a doctrine, and the doctrine that she leads all nations to drink of, is the false doctrine that claims that worshipping the sun will produce peace. All nations accept the “mark” of her authority, which is the worship of the sun, as represented by Sunday worship. The acceptance of all nations of that “mark,” is brought about by the power of the United States, but it is done so in the time of the escalating warfare being brought upon planet earth by the third Woe of Islam. The nations accept the “wine” of her wrath, based upon a promise of “peace and safety.”

Waini obedo lok me pwonyo, ci lok me pwonyo ma en lora jo me lobo weng me cam iye, obedo lok me pwonyo marac ma waco ni lamo ceng bino kel kuc. Jo me lobo weng giyero "alama" pa twero pa en, ma obedo lamo pa ceng, ma kityeko yaro kwede lamo me Sande. Yero pa jo me lobo weng ikom "alama" en, ki time ki twero pa United States, ento en otime i cawa ma lweny tye ka medo, ma "Woe" me adek pa Islam tye ka kelo i lobo. Jo me lobo weng giyero "waini" pa twon pa en, kun bedo piny ki kica me "kuc ki bedo maber."

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.

The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.

Ngec pa malaika me aryo otime dok i nino me 11 me dwe me September, 2001, ka ot madit me New York City opoto piny ki keto cing pa Lubanga.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Lanabi owaco ni, “Anen malayika mukene obuto ki polo, ki twero madwong; kede piny ocane ki dwong’ pa iye. Kede okok ki dwon ma tek, waci ni, Babilon ma madit oboto, oboto, kede obedo ot pa lajok” (Yabo pa Yohana 18:1, 2). Man en ngec acel keken ma kimiyo ki malayika marom aryo. Babilon oboto, “pien omiyo piny weng omak waini me kwer pa yo marac me coyo pa iye” (Yabo pa Yohana 14:8). Waini man ngo?—Pwony ma pe adieri pa iye. Omiyo piny Sabati ma pe adieri i kabedo me Sabati me cik ma angwen, kede odwogo lok ma pe adieri ma Satan en ma acel owaco bot Eva i Eden—bedo pe tho ma mapore tek pa cwinya. Lok me bal mapol ma rwate en oyabo maber loyo i kabedo ducu, “kun opwonyo calo pwony cik me dano” (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Ka Yesu ocako tic pa iye i lwak, ocweyo Kac pa Lubanga ki yubu marac ma gigonyo iye. I kare me agiki me tic pa iye, ocweyo Kac pa Lubanga odoco. En aye, i tic me agiki me ciko lobo, gigolo kwac ariyo ma tye keken bot kanisa. Ngec pa malaika me ariyo en ni, ‘Babilon opoto piny, opoto piny, boma maduong’ en; pien en omiyo oganda weng kinywogo mwenge me cungi pa yarone’ (Revelation 14:8). Ka i dwon madwong’ me ngec pa malaika me adek, ginweno dwon ki polo ma waco ni, ‘Wuti ki iye, jo ma an, wek pe obed luteyo kede i balone, ka wek pe oyud ki i cobone. Pien balone odugi i polo, ka Lubanga oparo maracone’ (Revelation 18:4, 5). Selected Messages, book 2, 118.

Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.

I kin ceng 11 me September 2001, ki cik me Sunday ma peya tye ka bino i United States, rek adek me anyim me Revelation apar aboro otime piny; pien i kare me cik me Sunday, lwongo me wuo ki Babulon ocake.

> “Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6–12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that ‘believed not the truth, but had pleasure in unrighteousness’ (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: ‘Come out of her, My people’ (Revelation 18:4).” The Great Controversy, 389, 390.

> Poc pa Yohana 18 nyutu cawa ma, ka ngec me ciko adek ma i Poc pa Yohana 14:6-12 gicayo woko, kanisa obino otyeko neno kit ma malaika me aryo owaco anyim, kede jo pa Lubanga ma pod tye i Babilon bikwaco gi wek gipoko gi woko ki rwomi kwede. Ngec man obedo ngec ma agiki ma obino cwalo bot piny; kede bityeko tic ne. Ka gin ma ‘pe gigeno atir, entit gimaro tim ma pe atir’ (2 Tesalonika 2:12), bikweyo gi woko wek ginongo rweny ma matek ki geno bwola, eka ler me atir biwira bot gin weng ma cwinye oyabe me nongo ne, kede lutino pa Rwot weng ma pod tye i Babilon biconye kwac: ‘Wek u yabo ki iye, jo me an’ (Poc pa Yohana 18:4). The Great Controversy, 389, 390.

At the soon-coming Sunday law the former covenant people will receive strong delusion. From September 11, 2001, until the strong delusion is poured out at the Sunday law the second angel’s message is repeated, and the rejection represents the rejection of “the threefold warning of Revelation fourteen, verses six through twelve.” In this sense, the three angels are represented by the message of the second angel. The second angel’s message is Babylon is fallen, is fallen, and the second angel’s message is placed between the first and third message.

I kare me cik me Nino ma bino coki, jo me dogi ki Lubanga ma con gibigamo bwogi ma tek. Cak ki September 11, 2001, nyaka kare ma bwogi ma tek bicwalo piny i cik me Nino, wac pa malaika ma aryo gicoyo piny, kede weko ne nyutu weko ‘kworo me adek me Yabo pa Yohana apar angwen, cer abicel nyaka apar aryo.’ I kit man, malaika adek ginyutu ki wac pa malaika ma aryo. Wac pa malaika ma aryo eni ni, “Babilon oboto piny, oboto piny,” kede wac pa malaika ma aryo kikete i tung wac ma acel ki wac ma adek.

The pronouncement of the first voice in Revelation chapter eighteen, is a repetition of the second angel’s message, but it represents a rejection of all three angels of Revelation fourteen. The second angel’s message represents all three messages, and it possesses the signature of Alpha and Omega, for it was proclaimed in the history of the movement of the first angel, and then will be again in the movement of the third angel. The message identifies that Babylon has twice fallen, and in this prophetic sense it is identifying a “triple application of prophecy.”

Wac pa dwon ma acel i Buk me Apokarip pot buk apar aboro, obedo dwogo me lok pa malaika aryo; ento tye calo kwanyo woko malaika adek weng i Buk me Apokarip pot buk apar angwen. Lok pa malaika aryo obedo calo lok adek weng, kede tye ki kite me Alpha ki Omega, pien onongo oyaro i kare me wot pa malaika acel, ci dok bino oyaro dok i wot pa malaika adek. Lok no nyutu ni Babilon opoto aryo, ci i kit man me poropheti tye ka nyutu "keto me poropheti i yore adek."

The first two times Babylon fell, as represented by Babel and Babylon, represent the final fall of modern Babylon. The twofold pronouncement of Babylon’s fall is bookended by the first and last message of the three angels. The structure of the three angels possesses the signature of Alpha and Omega, for the first message is identified as the “everlasting gospel,” which by definition means it is the eternal gospel, or the same gospel message for all time. The message of the third angel is the gospel message that warns against receiving the mark of the beast, so the first message and the third message, which are the first and the last messages, are the same messages, for both are the gospel.

Kare aryo me acaki ma Babilon opoto, ma giyaro ne ki Babel ki Babilon, gicoyo poto pa agiki pa Babilon me kare man. Waco aryo me poto pa Babilon gitye kagalo ki wac me acaki ki wac me agiki pa lacar adek. Kit pa lacar adek tye ki cing pa Alfa ki Omega, pien wac me acaki kiwaco kwede nying “Lok pa Apwoyo ma pe kato,” matye kinyutu ni en Lok pa Apwoyo me kare weng, onyo wac acel keken pa Lok pa Apwoyo pi kare weng. Wac pa lacar adek en Lok pa Apwoyo ma kobo ni pe ocwako alama pa lela, ci wac me acaki ki wac me adek, ma gin wac me acaki ki wac me agiki, gin acel keken, pien gin aryo gin Lok pa Apwoyo.

Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.

Alfa ki Omega oketo cing pa ‘Adier’ pa En i wi lok adek, pien leb pa Ebru ma gikonyo ne calo ‘Adier’ kicweyo ne ki Latic me leb ma maleng kun oyubo litera me mukwongo, me apar adek, ki me agiki i alfabet pa Ebru. ‘Apar adek’, calo alama, nyutu mwalo cik, i lok mar aryo aye kinyutu mwalo cik pa Babulon, ma kiyaro ki doktrin ma pe adier ki kwer me licit. Macalo kicoyo dong, lok mar aryo bene tye ki cing pa Alfa ki Omega, pien lok ma kigolo lwit iye i kare pa Milerait me nyutu yabo me bura kigdwogo i tic pa Malaika ma adek me nyutu agiki me bura.

The fall of Babel in Genesis chapter eleven, is the first reference of the fall of Babylon, and the witness of Nimrod’s highhanded rebellion contains the signature of the first angel’s message. As demonstrated in previous articles all three messages of the three angels are also located within the first angel. In the message of the first angel the expression, “fear God,” represents the first message, and the expression, “give Him glory,” represents the second angel’s message. The third message is found in the first, when it announces that “the hour of His judgment is come.”

Poto pa Babel i pot buk apar acel me Genesis, obedo cing macego me poto pa Babilon, a kunyo ma Nimrod otimo ki cwiny madongo tye ki cal pa lok pa malayika ma acel. Macalo ma kityeko yaro con, lok adek pa malayika adek bene tye i iye pa malayika ma acel. I lok pa malayika ma acel, lok me “luor Lubanga” nyutu lok ma acel, kede lok me “mi ne duong’” nyutu lok pa malayika ma aryo. Lok ma adek ononge i me acel, ka oyaro ni, “saa me kwero pa ne obino.”

In Nimrod’s fall, which is the first fall of Babylon, the three steps of the three angels is also identified. It is represented by the expression “go to.”

I boto piny pa Nimrod, ma obedo boto piny me acel pa Babilon, kare adek pa malaika adek bende kinyutu. En kiyaro kwede nyig lok ‘go to’.

> And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.

> Piny weng obedo ki leb acel kede lok acel. En otime ni ka gi tye ka woto ki tung ceng, gi onongo ononge piny ma poyo i lobo Shinar; ci gibedo kany. Ci gi owaco pire kede pire, ‘Wamede wacano tikidi, ka waketo gi i mac tutwal.’ Ci tikidi gi onongo bedo calo kidi, kede lula gi onongo bedo me otum me yubu. Ci gi owaco, ‘Wamede wayubu wa bungu acel kede ot ma dit keken, ma tipa ne oywako polo; kede wamede watimo nying wa, wek wa pe wabiyaro i wang piny weng.’ Ci Rwot ocok piny me neno bungu kede ot ma dit, ma lutino pa dano onongo tye ka yubu. Ci Rwot owaco ni, ‘Nen, jogi obedo acel, kede gi weng tye ki leb acel; en man gin ocako tye ka timo. Kede kombedi, pe tye gin mo ma bikwanyo gi, ma gi paro me timo.’ ‘Wamede wa ocok piny, ka kany, wamede wacany lebgi, wek pe gibipo lok pa pire kede pire.’ En cen Rwot oyaro gi ki kany i wang piny weng; ci gileko yubu bungu. En pi mano, nying ne gicoyo ni Babel; pien i kany Rwot ocanyo leb pa piny weng; ki kany cen Rwot oyaro gi i wang piny weng. Genesis 11:1-9.

The first fall of Babylon, represented as Babel, is expressed in “go to,” three times. The three angels are all represented in the first angel. Daniel chapter one also represents the first angel’s message, and as previously identified in these articles, the three-step testing process of the everlasting gospel is found in step one, when Daniel refused to eat the Babylonian diet, and chose instead to give glory to God. His first test was the test of the first angel who descended in Millerite history on August 11, 1840 with a little book, which John was commanded to eat.

Poto me acel pa Babilon, ma kityeko yubo calo “Babel”, kigamo kwede “wa wot” kare adek. Malaika adek weng kityeko yubo gi i malaika me acel. Lut me acel pa Daniel bende yubo kwena pa malaika me acel, kede calo ma kityeko nyuto dong i coc man, yore me temo adek pa Injili ma pe ogiko gineno i yor me acel, ka Daniel pe oweko cimo kume pa Babilon, ento okano miyo Lubanga dwong. Tem me acel pa iye obedo tem pa malaika me acel, ma obino i mukato pa Millerite i August 11, 1840, ki buk matin, ma kigamo John ni ocimo ne.

He was then given a visual test of ten days, which demonstrated a distinction between those who ate the Babylonian diet, and those who, like Daniel, chose to eat pulse. The second test produced two classes, just as did the arrival of the second angel in 1844. That second test was followed by the test at the end of three years, where Nebuchadnezzar manifested his judgment, as represented by the arrival of the third angel on October 22, 1844.

Ci ki miyo ne tem me wang me nino apar, ma onyuto ywec ikom gin ma gicamo kic me Babilon, ki gin ma macalo Daniel, oyerogi cam ‘pulse’. Tem me aryo en otyeko kelo dul aryo, macalo ka ocopo Malaika me aryo i 1844. Piny tem me aryo en, olworo tem ma i giko me higa adek, kun Nebukadneza oyaro kwernge, calo ma ocopo Malaika me adek i 22 me October, 1844.

After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.

Ka cawa me pi madwong otyeko, Noa onwongo ocike ni oyubo kac me rwom mapol; ka timo mano, pe myero ogol onyo oyiko kidi ma obi tic kwede, kadi pe myero otiyo ki motar i kac me rwome. Nimrod ma ocoyo cik otimo ki birika ki motar, ka omimo kac me rwom me kica pa kube ma ki ciko ni jo ma oyeyo piny odoco gitiyo kwede. "Go to" ma acel i lagam pa Nimrod nyuto "kica me tho" ma ki yubo i golo cik bot lok me acel. "Go to" ma aryo nyuto yubo goro (Kanisa) ki bur (Dul me Lobo). "Go to" ma aryo i lagam pa Nimrod obedo maco cingi pa Kanisa ki Dul me Lobo, ma obedo kwero me lok pa Malaika ma aryo. "Go to" ma adek nyuto gamo me yabo jo ki miyo lok pe rar.

The first fall of Babylon typifies the first angel’s message, and the second fall of Babylon in the two manifestations that establish the elements of modern Babylon’s fall, typifies the second angel’s message. It does so for the fall of Babylon as recorded in the book of Daniel represents a beginning and an ending, as does the second angel’s message which is proclaimed in the beginning and ending of Adventism. Sister White specifically identified that the judgment brought upon Belshazzar had been typified by the judgment that was brought upon Nebuchadnezzar.

Poto me acel pa Babilon tye calo cim pa kwena me malaika ma acel, ki poto me aryo pa Babilon, i nyutu aryo ma gitero jami me poto pa Babilon me kombedi, tye calo cim pa kwena me malaika ma aryo. En tye ka miyo kamano pien poto pa Babilon, macalo ma kigwoko iye i buk me Daniel, nyutu acaki ki agiki; macalo bene kwena me malaika ma aryo, ma giyaro i acaki ki agiki pa Adventism. Sister White otito ka atir atir ni kwer ma kigamo i kom Nebuchadnezzar obedo cim pa kwer ma kigamo i kom Belshazzar.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> Bot rwot me agiki pa Babulon, macalo i kite ki rwot me acaki pa iye, o bino lok me kwer pa Ngat maleng me neno pa Lubanga: "Rwot, ... bot in keken aye ki waco; lobo pa rwot o wot ki bot in." Daniel 4:31. Prophets and Kings, 533.

The second fall of Babylon has the signature of Alpha and Omega, as does the second angel’s message. The signature is represented by the fall of the first and the last kings of Babylon. Nebuchadnezzar’s judgment and fall is represented as “seven times,” which is a reference to the “seven times” of Leviticus twenty-six, and the “scattering” in Nimrod’s judgment and fall is also a reference to the “seven times” of Leviticus twenty-six. Belshazzar’s judgment and fall is represented by the fiery letters that add up to twenty-five hundred and twenty, also identifying a reference to the “seven times,” of Leviticus twenty-six.

Por me aryo pa Babilon tye ki alama pa Alfa ki Omega, macalo lok pa malaika me aryo bene. Alama man kityero ki por pa rwot me acel ki rwot me agiki pa Babilon. Kwer ki por pa Nebukadneza kityero calo ‘kare abicel,’ ma nyutu bot ‘kare abicel’ me Levitiko 26, kede ‘pobo i piny’ i kwer ki por pa Nimrod bene nyutu bot ‘kare abicel’ me Levitiko 26. Kwer ki por pa Belishaza kityero ki coc me mac ma ka gicano romo 2520, kede bende nyutu bot ‘kare abicel’ me Levitiko 26.

A “triple application of prophecy” is established by the first two witnesses that identify and establish the characteristics of the third and final fulfillment. With the three falls of Babylon, the very message that identifies the fall of Babylon, also identifies the rule which the triple application of prophecy is based upon. The first two falls of Babylon identify the prophetic characteristics of the third and final fall.

Witinesi aryo me acaki gi keto piny “yore adek me timo porofeci” kun ginyutu kede giket piny kit pa opongo pa adek, ma obedo pa agiki. Ki poto me adek pa Babilon, lok keken ma nyutu poto pa Babilon bene nyutu cik ma yore adek me timo porofeci kiketo piny ikome. Poto aryo me acaki pa Babilon ginyutu kit me porofeci pa poto pa adek ma obedo pa agiki.

The Millerite history is repeated to the very letter in the history of Future for America. In Millerite history a compilation of rules which William Miller became familiar with, and employed to establish the framework of truth he used to present the message of the first angel, was a waymark of that history. A “triple application of prophecy” is one of the rules that has been compiled in these last days to establish the framework of truth in which the message of the third angel is identified.

Kit ma otime i rek me Millerite o dwogo pire tek i rek me Future for America. I rek me Millerite, cobo me cik ma William Miller orwate kwede, kede ma otiyo kwede me yubu yore me adiera ma en otiyo kwede me waco kwena pa malaika me acel, obedo alama me yore pa rek en. Apilekeshen me poropheti ma matel adek obedo acel ki cik ma gityeko cobo i cawa me agiki magi me yubu yore me adiera ma iye ginyutu kwena pa malaika me adek.

The three manifestations of Rome, combined with the three manifestations of Babylon’s fall, are closely related, but have distinctions. The whore of Tyre, or Babylon, who commits fornication with the kings of the earth is one flesh with them, but she reigns over those kings as Jezebel reigned over king Ahab. Modern Rome is the beast of Revelation seventeen that the whore of Modern Babylon rides upon and reigns over.

Kit adek pa Roma, ka ki cweo kacel ki kit adek me bolo pa Babilon, gi rwate tutwal, ento gin tye kwede lapok kin. Lalu me Tire, onyo Babilon, ma timo tum marac kwede rwodi me piny, obedo ring acel kwede gi; ento otelo rwodi magi macalo kit ma Jezebel otelo Rwot Ahab. Roma me kare kombedi obedo le madit marac i Revelation apar abicel, ma lalu me Babilon me kare kombedi woto i wiye ka otelo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Then my eyes were taken from the glory, and I was pointed to the remnant on the earth. The angel said to them, ‘Will ye shun the seven last plagues? Will ye go to glory and enjoy all that God has prepared for those who love Him and are willing to suffer for His sake? If so, ye must die that ye may live. Get ready, get ready, get ready. Ye must have a greater preparation than ye now have, for the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate and to destroy the sinners thereof out of it. Sacrifice all to God. Lay all upon His altar—self, property, and all, a living sacrifice. It will take all to enter glory. Lay up for yourselves treasure in heaven, where no thief can approach or rust corrupt. Ye must be partakers of Christ’s sufferings here if ye would be partakers with Him of His glory hereafter.’

> Ci wang na kityeko kwanyo woko ki lamal, ki omiyo anen jo ma osigedo i piny. Malaika owaco botgi ni, 'Binu weyo lakwo abicel ma agiki? Bin uwot i lamal ki meko jami weng ma Lubanga opoko pi jo ma oherone ki ma tye gi wii me camo peko pi nying ne? Ka kamano, myero utho, wek ubikwo. Timuru atera, timuru atera, timuru atera. Myero ute ni atera ma madwong loyo eni ma utye kwede, pien nino pa Lubanga tye ka bino, ma rac-ber, ki kec madit ki riri matek, me weko piny obedo mape ki jo, ki me balo jolubalo ma tye iye woko. Mii Lubanga weng calo misango. Cwaluru weng i altara ne—cingu, jami me u, weng—calo misango ma tye kwo. Bin mito weng me odony i lamal. Gocuru mwoc pi un i polo, kun pe tye jakwanyo ma twero ceni, onyo oro ma twero oyone. Myero ubed lubedo kwede Kirisito i peko ne kany ka ce upenyi lubedo kwede en i lamal ne anyim.'

> “Heaven will be cheap enough, if we obtain it through suffering. We must deny self all along the way, die to self daily, let Jesus alone appear, and keep His glory continually in view. I saw that those who of late have embraced the truth would have to know what it is to suffer for Christ’s sake, that they would have trials to pass through that would be keen and cutting, in order that they may be purified and fitted through suffering to receive the seal of the living God, pass through the time of trouble, see the King in His beauty, and dwell in the presence of God and of pure, holy angels.

> Polo bi bedo ma pe me goro mapol, ka wanongo en ki peko. Wa myero weko pire keni i yo weng, wa myero oto bot pire keni nino ki nino, wa myero wino ni Yesu keken obed ma onen, ci wa myero keto dwong pa en kare ducu i wang wa. Aneno ni jo ma kare manok omako ada bi myero ongeny ngo ma bedo kwo me peko pi nying Kristo, ni gibinongo tem ma myero gikadho, ma tek, macuc ki macwec, pi giyweyo maber ki giterogi ki peko me nongo lacim pa Lubanga matye ngima, gikadho cawa me peko, gineno Rwot i maleng pa en, ci gibedo bot Lubanga ki bot malaika ma macoo, ma maleng.

> “As I saw what we must be in order to inherit glory, and then saw how much Jesus had suffered to obtain for us so rich an inheritance, I prayed that we might be baptized into Christ’s sufferings, that we might not shrink at trials, but bear them with patience and joy, knowing what Jesus had suffered that we through His poverty and sufferings might be made rich. Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 67.

> Ka an oneno ngo ma wa myero bedo me omako yabo, ci ka an oneno romo ma Yesu obedo too mapol me okelo pi wa rwate ma maloyo, an ogamo ni wabatiiz i too pa Kiristo, me pe walworo tem, ento wakayo gi ki tur ki yec, ka wongo ngec i gin ma Yesu obedo too ni, ki kom can pa en ki too pa en wa obed lonyo. Malaika owaco ni, “Kweko pire keni; myero u wot ki riyo.” Mukene i wa obedo ki kare me nongo ada ki mede wot ka acel ka acel, ci lame weng ma wa otyeko woto kwede omiyo wa teko me woto i lame ma moko. Ento kombedi kare dong okato, ci gin ma wa obedo higa mapol ka wapwonyo, gin myero gipwonyo i dwe manok manok. Gibedo bene ki gin mapol me juko woko ki gin mapol me pwonyo doki. Jogi ma pe gibikwalo alama pa lebi ki calone i kare ma cik bino woko, myero gibed ki moko me cwiny kombedi me waco ni, “Pe, wa pe wagwoko cik pa lebi.” Early Writings, 67.

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