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# Rome Establishes the Vision - Number Fourteen

Roma oketo Neno - Namba apar angwen

Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Cal pa Kristo ki Yubo me Cal pa Le me But: Rwom ma me Janabi i Kare me Agiki

Author

Jeff Pippenger

Published

September 2, 2024

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The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Rek me poropesii ma nyutu kare ma Amerika ma Kacel tye ka timo cal ma calo lewi, ma kiketo pi lewi, poto ka twii pa Protesitantisimu tye ka cweyo cal pa Kirisito. Cweyo en ma kamano nyute tutwal i chapta apar pa Daniyēl, ka Daniyēl neno vijoni me kaca me neno ma kelo, "marah". Daniyēl tito calo jo ma neno Kirisito, ki kamano gi dwogo cal pa kit pa Kirisito. Jo 144,000, ma Daniyēl tito gi i chapta apar, gi cweyo cal pa Kirisito i wang cwinygi, keken ka gi neno kit pa En. Kun gi neno, gi loke.

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 and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Cal pa le marac nyutu le marac, ki cweyo cal pa le marac obedo tem maduong pi jo Lubanga, ki en kibiketo wic me bedo megi pi kare weng. Ka bal pa Kricitini me Protestanti bimeko twero me loro gavumenti pa United States, dong gibicweyo cal pa kit pa bal ki gavumenti ma nyutu kit me loro ma twero pa Papa otimo mapat ka kony me politike kikwanyo woko. I kare acel keken, cal pa Kiristo bi cweyo iye i jo me kare agiki pa En. Ento, ne tye jo mogo ma tye ki Daniel ma pe oneno vijon, pien giboro woko ki vijon. Gipoto tem pa cweyo cal pa le marac, pien giyero pe miyo cal pa Kiristo kicweyo iye gi i kare me temo.

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. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Cik me lamo pa neno ma dwogo kitime ka ngat neno i kio ma tito Kristo; pien neno “marah” obedo neno ma kelo timo, cal pa Kristo ma i kio kelo cal pa Kristo i dano. Kio pa kom nyuto cal pa ngat ma neno i iye, ento kit me tic pa lamo me cik meno tye ki gin ma opogore opogore ma rwate ki kio. Jogi ma keken “winye lok, to pe timo,” “neno en kene, dong oceto i yore pa en, ka kakare ojuki kit ngat ma en obedo.” Gin neno i kio, ento neno keken dano.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Dul mukene ma "pe winyo ma wilo, ento latic me tic" neno cik pa Lubanga; gin neno Kristo i kio me wang. Tic en me ngeno ni pire tek me dwogo cal tye ki bedo ma atir me "natural" ki bedo ma atir me Lamo. Daniel nyuto jo ma otimo "tic," pien i rwom abicel ki apar onyuto tic ma kelo pire tek me dwogo cal me Lamo.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

> I kare meno an Daniel agonya pi sabit adek ma opong. Pe acamo makati ma maleng, ring’o onyo waini pe odonyo i wok na, pe aketo yot i tung an mo keken, nyaka sabit adek ma opong otyeko. Daniel 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Gabriel con omiyo Daniel loro pa neno ma i Kit Aboro i but but, ento Daniel pe con ongeyo weng.

> And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

> An Daniel, apoto piny, ka atye ki tuo pi nino manok; piny anyim, achung, atimo tic pa Rwot; acwiny owil i neno, ento pe ngat keken ma onongo ong’eyo ne.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Mego White nyutowa ni Daniel onongo tye ka temo me ngeyo poko me kwena ma tye i cabit 8 i Buk Daniel, ma Gabriel onongo okelo bot Daniel i cabit 9.

> “With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

> Ki ciko matek manyen ma matut, Miller mede ka yaro lok pa nabi; otii weng kacel ki dye weng kiketo bot pwony me gin ma kombedi oneno calo ma rwom madit loyo ki ma omako wii weng. I pot buk me aboro pa Daniel, pe onongo onyutu kabedo me cako pa dye 2300; malaika Gabirel, ka waco ne ni omiyi Daniel ngec me neno, omiyo ne yabo manok keken. Ka peko marac ma boti Kanisa bini otime onen bot neno pa nabi, teko pa ringo ne ocopo. Pe onongo romo cano mukene, ki malaika ne oweko ne pi kare manok. Daniel ‘ocod piny, ki obedo marac i dye manok.’ ‘Ki an onongo alworo i neno,’ en owaco, ‘ento pe gin acel ma onongo oniango ne.’

> “Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

> Ento Lubanga ocwalo cik bot malaika ne: “Mii dano man obed ki ngeyo pi neno.” Cik meno myero ki poko piny. I gonyo bot cik meno, malaika, ka kare mo anyim, odwogo bot Daniel, owaco: “Kombedi abino woko me mii i paro maber ki ngeyo; dong ngeyo lok man, ka i paro maber neno.” Daniel 8:27, 16; 9:22, 23, 25-27. I neno me pot buk 8 tye ki lok acel madwong ma ki weko pe ki cweyo pi ne; en obedo lok me kare—kare me nino 2300; omiyo malaika, ka ocako dwogo cweyo lok, oketo dwong cwinye ikom lok me kare. The Great Controversy, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.

I chapta apar kityeko waco ni Daniel onongo tye ki ngec ikom “vijon” ki ikom “gin”; ento Daniel onongo mito ler mapol, omiyo oketo cwinya me nongo ngec man, kadong ociibi pi ceng abicel ki acel. Ka otimo kamano, onyutu jo me kare agiki, jo ma ginenge cik me Lamo me doko-calo, ma kityeko nyutu pire ki cik me doko-calo me kit pa lobo. Ngec man gicoyo pire ki ticgi, kadong ticgi ginyutu pire i Daniel calo yaro ngec matir maber ikom lok me porofesi pa Lubanga. Rwate ma loyo ki gigi ma ogoro woko ki vijon en aye ni pe gityeko yaro ngec matir maber ikom lok me porofesi pa Lubanga.

The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Adwogi me lok pa Lubanga me poro, ma Daniel kityeko miyo calo dano ma cwinye tye ki cono me ngeyo ne, obedo can me nino mag agiki; pien Daniel obedo cal me jo 144,000. Ci Daniel tye kato kit jo ma tye yaro me nongo ngec ikom can me lok pa Lubanga me poro, ma kityeko miyo calo tem mar agiki mapud pe kijuko Probation. I kom gin man, en obedo Nyuto pa Yesu Kiristo ma kiyabo mapud pe kijuko Probation, ento bende en tem ma kityeko miyo calo cweyo cal me leca.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Cweyo cal pa lwic tye kanyutu pire keken yore me kit ma cal pa lwic ocweyo. Ada meno pe romo gicimo maber labongo me nyutu con kom ma mapire tek me jemo: lwic. En lwic keken ma tero kede nyutu kit ma cal ocweyo.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> Ento ‘cal pi le’ obedo ngo? Kendo en myero kitim nining? Cal otime ki le ma tye ki ruc aryo, kendo obedo cal pi le. Bende kiwaco ni en cal me le. Dong me ngene ngo ma cal en calo kede kit ma en myero kitim nining, myero wa kwan kit ma le tye kwede pire kene—Papasi.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ 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.

> Ka kanisa me acaki opobo woko kun oweko yot pa Enjili ki aketo cing ki kit pa joma pe yaro Lubanga, en oweyo Lamo ki twero pa Lubanga; ci, me loyo cwinye pa jo, en otemo nongo kony pa twero pa lobo. Gamo ne obedo Papasi, kanisa ma otyeko loyo twero pa lwak, ki katico kwede me medo kom bedo pa en pire keken, pire tek pi pinyruo pa ‘heresy’. Pi Amerika ma kigwoko kacel me yubo cal pa lewic, myero twero pa dini obedo ka loyo gamente me lobo i kit ma kanisa bene bi tic kwede twero pa lwak me timo jami ma en mito, pire keken. The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

Pi me nongo ngeyo ‘kit ma cal obedo kwede ki kit ma myero kiyubu ne, wa myero kwano kit pa le pire kene — Papasi.’ En aye le ma kiceto neno ma obedo tem pa nino me agiki, ma kikelo piny kare matiti mapwod pe probation ojuko. Daniel onongo ngeyo neno ki gin.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Vijon en vijon me "mareh" me mwaka 2,300. "Thing" en leb me Hebru "dabar", ma nyutu ni "leb." Leb acel keken ("dabar") ma i vasi 1 kiyubo ne calo "thing", i chapta 9 vasi 23 kiyubo ne calo "matter."

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Eyo, ka an obedo ka waco i lamo, en dano Gabriel, ma an neno i par-aneno i acaki, kicweyo ne obino oyot maber, okomo an i kare me rwatte i otir ceng. Ci onyisi an, kede owaco ki an, owaco ni, O Daniel, kombedi abino woko me miyi twero ki ngete. I acaki pa lamo mami me kwayo, lagony ocake woko, ci abino me nyisi; pien in kihero tutwal. Ka en aye, ngete gin, ka itamo par-aneno. Daniel 9:21-23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gabriel obino i bot Daniel i dwogo lamo pa Daniel, ma rwate kwede ngec ma Daniel onongo oyiko, ka onongo onege ni en obedo i lwak ma ki nyutu kwede lwayo ma i Levitiko 26.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> I mwaka macek me telo pa en, an Daniel angeyo i buk cing me mwaka ma lok pa Rwot obino bot Jeremia lanabi, ni obityeko mwaka 70 i obalo pa Jerusalem. Daniel 9:2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Cit pa wot i piny mukene ma Yeremiya onongo onyutu ocwalo Daniyeli bot cit me “nyo abiro” ma Mose onongo ocoyo, ma obedo kacel muma ki apoyo.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> En aye, Israel weng ogoyo cik pa in, ka giweko woko, wek pe gityeko winyo dwon pa in; ci kwer oobo bot wa, kacel ki lwak ma ki coyo iye i cik pa Moses, lacoo pa Lubanga, pien watimo marac bot en. En oketo tek lok pa en, ma owaco bot wa, ki bot jo ma giloko tam iwa, kun oketo bot wa tim marac madit; pien i bwo polo weng pe ki timo macalo gin ma otime i Jerusalem. Macalo ma ki coyo iye i cik pa Moses, tim marac weng man otyeko bino iwa; ento pe wacwalo lepwa i wang Rwot, Lubanga wa, wek wapuk ki balowa, ki ngeyo adwogi pa in. Daniel 9:11-13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

I kom lami aryo pa Jeremia ki Mose, Daniel oneno ni kit me ogore woko ma ocopo i Jerusalem en aye “kwer” “pa Mose” ma ooyo i wi Isirayeli me con. Dako White tito lok me lami pa Jeremia macalo “lok me lami bot kanisa,” ci i kom man eni tito Jeremia macalo Roho pa Poropheti pa cawa me agiki, pien “lok me lami bot kanisa” i cawa me agiki en aye eni keken. Jeremia nyuto Roho pa Poropheti, ki Mose nyuto Baibul.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.

Daniel nyutu jo me kare agiki ma nongo ngec ki lami aryo gin ni kityeko yabo gi, ki ma nongo ngec ki Bibul ki Laro me Poropesii ni kityeko kwanyo gi woko ki nino, calo ma Daniel nongo ngec ni en, onyo gi, onongo obedo jo ma kicwalo gi woko, ki ni tim me kicwalo gi woko onongo kinyutu ne i lok pa poropesii pa Lubanga.

The experience of God’s last-day people is the experience of the ten virgins.

Kit me bedo pa jo pa Lubanga ma i cawa agiki obedo kit me bedo pa nyako apar ma pe gitimo kwede laco.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Cawa me opoto i pach pa dako maleng apar tye calo cwak acel keken, cwak pa Daniel ma i lut abongwen. Ki kom lami aryo ma kigwoko maleng, Daniel o ngeyo ni tyen mamege weng obedo tyeko poropesia ma rwate i Lok pa Lubanga. Poropesia eno omwonye yo bot yat ma kimito, ka Daniel myero obed otuk pi gin ma bini time botone i lut ma mede anyim keken. Cal keken, ka Jo Miller otyeko pach pa dako maleng apar, gin bene myero ocwakegi ki ngec ni kweyo cwiny ma acel ki opoto gi okelo gi i nindo. Janabi weng gitye gonyo cawa me agiki.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Goyo cing pa Daniel ki goyo cing pa Jo‑Miller gin jo laneno aryo me goyo cing pa jo 144,000 i kare me agiki.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

> Yesu kacel ki lwak pa polo weng oneno gi ki rweny me cwiny ki amar i bot jo ma, ki geno mamit, gi lacwinya me neno En ma cwinye gi omaro. Malaika tye ka wonge botgi me weko gi bedo tek i cawa pa temgi. Jo ma gigeyo okwanyo Lok pa polo gikweyo gi i otum, ki kwoŋ pa Lubanga ocako kulo i komgi, pien pe gi okwanyo ler ma En ocwalo botgi ki i polo. Ento jo ma tye ki geno madwong, jo ma gi paco cwiny, ma pe ginywako pingo Rwotgi pe obino, pe gikweyo gi i otum. Doki gikedogi i Bibilo gi me yeny kare me porofeti. Lima pa Rwot ogol woko ki i namba, ki bal ocano. Gin oneno ni kare me porofeti otyeko kato i 1844, ki ni twero acel keken ma ginego kwede me yaro ni kare me porofeti otieke i 1843, omiyo oyaro nining ni obitiek i 1844. Ler pa Lok pa Lubanga ocero i bot kitgi, ki ginyutu kare me kuro—‘Kata obedo ni lanen okur, kur pi en.’ I amar ma gitye kwede pi obino pa Kristo keken kombedi, gi owiro kuro pa lanen, ma kiketo me yub jo me kuro matye ki adwong. Doki gi nongo kare ma piny. Ento an oneno ni mapol i tunggi pe ginywako wot i tung paco cwiny madwong pa gi me nongo rwom me cwiny kacel ki teko ma onongo oyaro geno gi i 1843. Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

I tyeko me lok me cal, Millerites gutyeko malo woko otar me neno; ento dok gikelogi i Bibia pa gi me yenyo kare me lok pa lagem. Lwete pa Rwot okwanyo woko ki i namba, ki bal oyiko. Daniel okellone i Bibia, ki lwete pa Rwot okwanyo woko ki i kare me lok pa lagem; ki ka Daniel, calo ngat matimo, pe winyo kende, kun yie ma tye i tic, onyiso ni ongiyo lok pa Jeremiah ki Moses, kun okobo cik ma kiketo i Leviticus 26, ka dong ki timo dwogo ki poko pa kit pa jo pa Lubanga ma gupoto piny, eka yik omiyo Daniel.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Ka jo 144,000 gityeko cawa me kuro pa methali i tyeko pa iye ma agiki ki ma opong weng i nino ma agiki, gibiro timo kamano i kare ma "yiko cal pa le" obedo tem madit pa gi.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

> ‘Ka piŋ dong ocemo, en kacel oketo lakur me yweyo, pien kare me yweyo dong obino.’ Kristo tye ka kuro, ki cwiny ma mito madwong, pi nyutu pa Kene i Kanisa pa Kene. Ka jo pa Kene gunywako kit pa bedo pa Kristo ki maber ma opong, ci obi bino me cwako gi macalo gin pa Kene. Christ's Object Lessons 69.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> En aye poth pa pe ngeyo maber pi Lubanga ma tye ka guburo piny. Dhano tye kagolo ngec pa kit pa En. Kit pa En kityeko pe ngeyo maber, ki kityeko cwalo lok pa En marac. I cawa man, lok pa Lubanga myero opobo, lok ma kelo lero i yore pa en ki ma gwoko kwo i twero pa en. Kit pa En myero kinyutu. I poth pa piny myero kicwalo lero pa dwong pa En, lero pa ber pa En, ngwono pa En, ki atir pa En.

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

> Man aye tic ma lanen Yesaya ocimo i leb ni, “I Yerusalem, in ma ipuro lok maber, yik dwon ni ki teko; yik malo, pe i luu; mi lok bot gwenge me Yuda: Nen, Lubanga pa un! Nen, Lubanga Rwot bi bino ki lwet ma tek, kede kwon pa en bi rwoto pi en; nen, apem pa en tye kode, kede tic pa en tye anyimne.” Yesaya 40:9-10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> Gin ma tye ka kuro bino pa Lacoo me nywako myero gi waci bot dano ni, "Nen Lubanga me wun." Kec agiki pa leyo me ngwono, kwena agiki me ngwono ma bi mino bot lobo, obedo yaro ni kit pa hera pa En. Lutino pa Lubanga myero gi yaro dwong pa En. I kwo gi kacel ki kitgi, myero gi yaro gima ngwono pa Lubanga otimo pi gi. Christ's Object Lessons, 415.

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