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# Rome Establishes the Vision - Number Eleven

Ruma Miyo Atir Rweny - Namba Apar Acel

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Ngec ikom keto kwede me adek pa nyutu pa laco nyutu: September 11, 2001, ki yore me tem ma agiki pi Adventism me Laodikea

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Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Calo 11 August 1840 oketo atir cik ma Miller o yero, lacen ki 11 September 2001 jo ma mito neno onwongo oneno ni kite me poropheti ma Future for America o yee, obedo yore me tic me Bibul ma atir pa Kudho me agiki, calo ma kityeko tito i Aisaia 28. Keto i tic me rek me yubo odoco, rek ki rek, calo ma kityeko tito i lok matime con ma lalingo oketo atir ni 11 September 2001 onwongo otime odoco calo 11 August 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Gin oneno ni, ka malaika ma tye ki twero madwong’ me Buk me Revelation chapta apar obii i piny i 1840, En oketo cal me obii piny pa En i 2001. Malaika aryo duto obii i piny ka poropheti me Islam ocung’. Ci muvimenti odwong’ ka dichwo ki dako odwoko bot kit me tic ma tiyo maber. I cawa me agiki i 1989, latic-lalo pa Laodicean Seventh-day Adventism pe ki yero gi, ci kombedi kanisa meno odonyo i temo ma agiki pa en, ka Rwot ocako yero muvimenti pa malaika me adek me obed lunyutu pa En pi cawa me agiki.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Cik madito i cikke ma kigiweko pi higni agiki obedo keto porofesi i yore adek. Pien keken i cawa ango eni, obedo keto pa ‘yubo’ adek, ma onyutu atir maber gin matime me Seputemba 11, 2001. Ka ada eni kinyutu kwede cwiny maleng, jo ma i cawa ango kitero gi ii “yore macon” pa Jeremia, ki cwinya ma tye ka yeny ada, kede pong pa porofesi, kacel ki bedo atir pa cikke me yabo porofesi ma kiyaro ki dul pa lamiŋel ma adek.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Onongo kineno ni tami ma tye atir pa jo me acaki ikom kare me gin matime pa ‘peko me acel’ i dul aboro me Revelation, onongo nyutu Islam. Lanabi ma pe atir, Mohammed, onongo kineno ni en obedo rwot pa kare meno. I kare meno Islam obayo Lwak pa Roma, ki yo gi me lweny kiketo matut ni obedo kedo ki otum-otum ki pe ki geno. I iye meno, kigeno ni yo me lweny keken pa Islam omiyo tung pa nying “assassin.” I kare meno, Islam oyiko jolweny pa Roma, ci kare onongo otyeko i yo me lagam me kare pi cawa 150. Ka lagam me kare meno otyeko i July 27, 1449, lagam me kare kacel ki kare me gin matime pa peko me aryo ocako.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Ocako lapor me kare mapat me mwaka 391 ki ceng 15, ma ogiko i 11 August 1840. I kit ma gutime meno, rwot ma onongo nyutu tic me lapor pa Islam en obedo Ottman, ma onongo ki cwalo ne calo Mohammed i kit pa woe me acel. Chapta 9 owaco ni, i kit pa woe me aryo, Islam binokelo lwak pa Loma i tho. Gin dong binoteko kit me lweny, konyo ki tung’ acel ki pe giparo; ento i kit meno baruti onongo kiyubo me acel ki katico kwede, omiyo woe me aryo onongo nyutu kit me lweny ma cwalo calo konyo pa lacwee ma cako ki tung’ acel, ki mede tye ki baruti.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

I ceng 11 dwe me September, mwaka 2001, woe ma adek me Islam kigen ogoyo lwak me tipu me Ruma ki bom. Gamo man oneyo acaki pa rek mapol me adwogi me porobheti, entono dong ocungo maber iwi jami aryo ma con ma oyaro pi woe ma acel ki pi woe ma aryo. Gamo man oneyo maber ni, calo ka miyo teko i lok ma con pa Millerite i ceng 11 dwe me August, 1840, ka porobheti me Islam pa woe ma aryo ocuke, ki malak me Nyutu pa Yowani 10 obino piny, ni ka porobheti me Islam pa woe ma adek obino, omako bino piny pa malak me Nyutu pa Yowani 18 i ceng no.

> “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 movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

I kare kono, jo ma tye ki cwiny me neno ne gineno yore pa Future for America calo rwate ki yore me Millerite. Islam me peko madwong me adek otyeko bedo gin madwong i lok ki kare ma kono dok anyim. Inspiration opwonye maber atir ni, ka malaika pa Revelation opono piny, kot me agiki bi aa.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Ka Le me kaka Yuda ocako yabo ngec ma madwong ikom kot me agiki, En okelo jo pa En bot buk Joel, ma obedo kit makwongo ma gimako cing kwede ikom kot me agiki. I kare meno, jo mo ma gubedo odonyo bot dul man bang 11 September, 2001, gicimo ni ywaya me Joel ma gubalo pye me zabibu pa Lubanga, ma gicano ringo bot dwogo cako pa “Midnight Cry”, tye calo Islam. Pe ginyeno, onyo pe gubedo mito neno, ni ywaya tye calo Loma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Ler madwong ma obedo oko ki cweno ni porofeci tye ki tic me keto gin adek i kom keco madwong adek, omedo kony me tam ma pe lyer i waco gi ni ogweng yaro Islam. Macalo kare ducu, ka kigeno nyutu lok i tung keken, kiyubu Makwalo me Buk pa Lubanga me temo gwoko tung pa lok ma pe atir. I ticgi me gwoko tamgi, ginyutu ni pe gicoyo cik me taipu ki antitaipu.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

I poro me diyo pa Lubanga ki poro me Bibul, lok me nyinge "type" ki "antitype" kitiyo kwede me loko ngec ikom kub ma tye ikom gin aryo, ka ma acel nyutu anyim onyo nyutu macalo pa en mukene. Tam man pol kare gicako keto iye i dul mapol me "shadow" ki "substance".

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Taip obedo gin ma otimore, ngat, onyo dul me tic i Cik Macon, ma nyutu cen ki cal pa gin ma rwate ki en i Cik Manyen. En tye kit me cal ma tye anyim. Antitaip obedo tyeko onyo miyo bedo atir pa taip. En obedo adwong atir ma taip ocen nyutu cen. Lok me tam pa “shadow” ki “substance” rwate ki kobo ma tye ikom taip ki antitaip. “Shadow” tye cal pa (taip), ento “substance” tye cal pa (antitaip).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Kum eno, pe weko dano moro pimo botu i kom gin me chiemo onyo gin me nyweno, onyo i kom kare me lamo, onyo i kom dwe manyen, onyo i kom nino me Sabiiti; ma gin calo laling me gin ma bino; ento rwom en pa Kereisto. Kolosai 2:16-17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Pien cik tye ki oboyo pa gin maber ma bi bino, ento pe kit pa gin keken, pe twero ki misango ma gi miyo i mwaka ka mwaka pire tek miyo jo ma bino iye obed opore. Heberu 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

I kare ma gonyo ma otyeko bedo inyim 11 me dwe abicel, 2001, ikom Joel, ki ikom nyutu ma tye kakare me yaro Rome pa Papa, ma kicwalo calo nyono angwen, kun kinyutu kamaloyo wang ma balo kacel-kacel Adventism me Laodicea, gin ma gonyo ni nyono eni obedo Islam pe keken ki keto dwong ma pe loyo i “tito me adek” pa “keca adek,” ento bene gi nyuto i taipi ma nyuto i antitaip pa Rome, kede gikwanyo ni taipi eni kwede kinyutu Islam. I timo mano, gicwako dwoko ni onyo pe gi twero ngeyo adada cik pa taip ki antitaip, onyo gi geno ni loko marac taipi obedo yo ma rwate me yubu agiki.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

I lweny me lok ma tye kombedi ikom Roma, tye dok gin ma nyutu ni jo ma gwoko tek i paro ma tye ki bal ni “jokwalo” ma i buk Daniel, kit apar acel, rek apar angwen, obedo United States, pe gi ngeyo atir maber gin aryo: apilikesen ma adek me lok me nabi, kede cik me “type” ki “antitype”.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Ka jo ma tye ka mako tami ni “robbers” obedo United States gitemo gwoko kitgi, gikwanyo cik me keto me adek ikom Roma adek, me nyutu ni Roma me kare ma kombedi, yaro me adek pa Roma, obedo United States. Kun wa geno ni pe gitye ka timo ki con me dwoko lok pe atir, ki ni ginyuto keken pe ki ngec labang ikom cik me keto me adek pa porofeci, gin gikwanyo kit me porofeci pa Roma aryo me con ka giwaco ni kit i lok me con pa Roma nyutu Roma me kare ma kombedi.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Rome me pagani en aye makwongo i gin adek mag tim ma kelo i piny lok me porofeti pa Rome. I chapta 8 me Daniel, Rome me pagani en aye lawi matidi ma me dichwo. I chapta 2 me Daniel, Rome me pagani en aye lonyo me lwak. I chapta 7 me Daniel, Rome me pagani oyubu woko i piny pa rwot ma i gin apar.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Nyutu ma aryo me Rome obedo Rome pa Pope, ma i pot buk 8 en cok matidi me dako, ki ma i pot buk 2 en lalo pa kanisa, ki ma i pot buk 7 en cok ma tedo kwanyo Nying Lubanga ki okwanyo woko cok adek. Rome pa Pagani obedo twero acel, ento Rome pa Pope obedo twero me aryo, me nyutu ni kanisa pa Pope tye lalo i kit me gamente me politiki ma niere con i Rome pa Pagani. I 1798, twero pa Pope oywako lwe ma kelo tho, ento pe ojuko bedo kanisa; ojuko bedo lebi me poropesi pa Bibil keken, pien twero me lobo ma onongo olongo iye con kikwanyo woko.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Ruma me aryo obedo Ruma pa Paapa, ki otimo tic calo twero (lam) me loka pa lami me Bibilia keken ka onongo romo limo twero pa gament me timo paro ma kwalo Nying Lubanga. Ruma me acel obedo twero acel keken; Ruma me aryo obedo twero aryo; ki Ruma me adek obedo twero adek. Kit adek ma Ruma onenone kwede gin bene gitye ki cikke acel keken, calo yore adek weng me keto piny me loka pa lami. I wii loka pa lami, tye peko adek, Babilon adek, Ruma adek, ki Elija adek. I kit pa taip ki antitaip, kit ma acel ki ma aryo i keto piny adek mo keken gin taip, ma gimi twic pa tyeko ma adek; ma en antitaip ki gin madwong pa keto piny adek me loka pa lami.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

I kom Rome, kit pa Rome aryo me acaki nyutu ni, Rome ma pe wero Lubanga ki Rome pa Paapa duto gimiyo rwotgi nying Pontifex Maximus. Ci, nying me rwot pa Rome me kare kombedi tyen obed Pontifex Maximus, nying ma pe onongo gityeko miyo bot Pirisidant mo keken pa United States. Rome aryo me acaki tyen golo bar me piny adek me keto twero i kom rwot pa karegi me gin matime ma pire tek. Pe tye adwogi ni United States otyeko golo bar me piny adek otum i 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Pi Roma ariyo me acaki, kiketo maber kare ma i iye gi bitelo i loyo weng. I Daniel 11:24, kimiyo ngec ni Roma pa lajwok obitele pi "cawa" acel, onyo pi mwaka 360, ma obedo aa ki lweny me Actium i 31 BC nyaka i mwaka 330 AD. Odok odok, kimiyo ngec ni Roma pa Papa obitele pi mwaka 1,260 bang ma kikwanyo woko rieny adek, cako ki 538 nyaka 1798. I Isaiah gwen 23, kimiyo ngec ni United States obitele pi mwaka me cal 70, macalo nino pa rwot acel, ento pe con okwanyo woko geng adek me piny con pa kitele ne pi mwaka me cal 70.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

Ruma ma kombedi ki nyutu ni obedo loyo kegengo me kabedo adek—Ladit me tung acam, Piny ma Lamal, ki Misiri—i Daniyeli chapta 11, cind 40–42; ci ka gin kegengo adek eni gicayo gi kicwalo gi i cing pa Ruma, ento gubedo kacel me adek pa Drakoni, Le, ki Lanabi me kwena. Yohana bende opongo wac ni lac ma gono kwo pa Le pa Papa kicero kede ci odoko maber, ci dong otelo pi dwe 42 me yik.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Aneno wi pa en acel calo ma kilwate i tho; kede lwat pa en me tho ocobo; piny weng oyamo, gi lubo lam eno. Kede gi yweyo nyoka madwong ma omiyo lam eno teko; kede gi yweyo lam eno, ginywako ni, “Nga calo lam eno? Ng’a ma twero cako lweny ki en?” Kede kimiyo ne dho ma waco gin madwong ki makufuru; kede kimiyo ne teko me mede dwe 42. Revelation 13:3-5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Nyonyo ma tye ka mako cing pi dwe 42 me alama, ci ka lony ma kelo tho pa en osugo, obedo twero pa Loma.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Lok pa lanen me Apokalip 13 onyuto ni twero ma kikato kede lewic ma tye ki tung ma calo pa lamb bino miyo ‘piny ki jo ma bedo iye’ opako Papasi, kun kany kicoyo en ki lewic ‘ma calo leopard’. I Piny macon ki i Piny manyen, Papasi bino nongo yeyi i yeyi ma kimumiyo i cik me Ceng Acel, ma tye keken ikom twero pa Kaniisa pa Roma. The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Ruma ma pe otamo Nyasaye, Ruma mukwongo, olonyo piny maloyo weng pi higa 360 me tyeko lok me Daniel chapta 11, vesi 24; kadong otimo mano bango ocweyo woko gin me kagoro me piny adek me tyeko lok me Daniel chapta 8, vesi 9.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Roma me Paapa, en Roma ma aryo, orwote ki teko madit loyo weng pi higa 1,260 ka tyeko lok mapol me Buk Maleng; otimo mano ka isekwanyo woko gengo adek me lobo, ka tyeko lok me Daniel, pot buk 7, dul 8 ki 20.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Ruma ma kombedi oloyo Rwot me South i vas 40 me Daniel 11, ci i vas 41 oloyo piny ma rwate, ci i vas 42 oloyo Misiri. Ruma ma kombedi en Rwot me North i Daniel kapita 11.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Roma ma pe geno Nyasaye, ma en Roma me acel, obedo teko ma gonyo jo, kede Roma me Paapa, ma en Roma me aryo, obedo teko ma gonyo jo, eka Roma ma kombedi bino obed teko ma gonyo jo.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Amerika ma kitye kacel bi tiyo kacel i cobo ma adek ma bin timo ki Roma me kombedi, ento man pe nyutu ni Amerika ma kitye kacel obedo twero pa Pope; en keken nyutu kit acel me rwate pa Amerika ma kitye kacel bot twero pa Pope i cawa agiki.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Jogi ma mito waco ni United States obedo “lagoro pa jo in” i cawa me agiki, gi tiyo ki keto i kit me adek pa Rome adek me poko United States marac. Kit me bal ma gi tiyo kwede i kit me keto ma adek, oketo cing i nyutu kit pa Rome aryo me acaki; ci gi tye ka goyo tek ni kit ma lamal pa Rome, to pe Rome keken, obedo Rome ma adek.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Gin nyutu cik pa Sande me Constantine i 321 AD, dok bene nyutu cik pa Sande me Rome me Papa i 538 AD, me waco ni cik pa Sande ma bino cok-cok i United States tye ka nyutu United States calo Rome me kombedi; kadok, giyubu kacel yiko ma pe tye kakare, kun giyiko kwer pa Yesu me oro woko ka ‘gin ma pe imito ma kelo opoto’ ma Daniel owaco kwede, calo cik pa Sande. ‘Gin ma pe imito ma kelo opoto’ ma Yesu owaco kwede nyuto i cik pa Sande aryo i kare me agiki; ento kite me cal ne mapat tutwal, pingo obedo kwer me oro woko, pe kwer me weko cal me lela. Tamgi ma pe tye kakare pe bene nyutu ni tye cik pa Sande aryo ma kiketo maber i kare me agiki.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Ka dong uneno gin marac ma kelo opoto, ma lanabi Daniyel owaco iye, kacungi i kabedo ma maleng, (ngat mo keken ma kwano, obed ongeno:) Dong jo ma tye i Yudeya, wal i gotgot. En ma tye i wi ot, pe obed oaa piny me golo gin mo ki i ote. En ma tye i pur, pe obed odwogo me kwanyo lep pa iye. Pire tek obedo bot jo ma tye ki lacic, ki bot min ma nyithinigi tye kiningi i cawa ginen! Ento kwayu ni walo wunu pe obedo i kare me otum, nyo i cawa me Sabat. Matayo 24:15-20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Kica ma kelo opoto,” ma nabi Daniel owaco kwede, obedo lameny ma Yesu omiyo jogi me nyutu kare ma myero gi wot woko ka opoto obino i Yerusalem, ka Rome ma pe gi yeko Lubanga obeco ne, ci dok otyeko okwanyo Tempol ki paco Yerusalem, ki cako i higni 66, ci otyeko i higni 70 AD.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> Yesu owaco bot luticne ma tye ka winyo ikom kobo ma bi donyo i wi Israel ma ocweyo Lubanga, kendo, pacen, ikom kobo me dwogo ma bi donyo botgi pi yubo gi ki keto Mesiya i lacar. Cal ma pe twero gibal bi dako anyim me tung madit me peko; cawa ma lamal bi bino mapol pe kineno, kede oyoto. En ma Waro ogaco jolubone ni: ‘Erwate ka unoneno rapek me opoto, ma Daniel lanabi owaco kom en, ocung i kabedo maler, (ngat mo keken ma okwano, obed ngeyo:) dong joma tye i Yudea myero gibalo i got.’ Matayo 24:15, 16; Luka 21:20, 21. Ka cal pa lweny pa Loma ma tye ki lujwoki kiketo i piny maler, ma rwate mo oko ki cuk me gang, dong jolub pa Kiristo myero gineno kuc i balo. Ka cal me ciko onen, joma bino balo myero pe gicako otum. . ..

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Pe bene acel pa joKristo otho i kwanyo pa Jerusalem. Kirisito ociko latic pa En, kede jo weng ma geno lok pa En gibedo i kuro pi alama ma kiwaco ni obino. ... Pe kiworo, gicobo woko i kabedo ma kigwoko gi—bung Pella, i piny Perea, i tung’ Jordan.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Ka mwaka 538 ocako aa, Jokristo me kare meno gityeko ngec ni Kanisa otyeko goko pire kene ki kompromais kwede dini pa lamal, gi mako iye goc pa Kristo, kacel ki can ma omiyo ki kom dwoko waci pa Apostol Paulo i Buk me Thessalonika me aryo, chapta aryo, gicayo woko i aer pa poropheti me mwaka 1260.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> Ento pud pe bino pa Kristo, yubu ma dit i lobo me dini, ma kiwaco con i lok me lanabi, myero obotime. Apwostol ocimo ni: “Pe piri ibed i cwinya ma okeng, onyo icokor; pe ki tipu, pe ki lok, pe ki barua ma calo oa wa, ni nino pa Kristo dong obiko woko. Wek keken ngat mo pe akwanyoi wunu ki kit mo keken: pien nino eno pe obino, mapwod obed kwanyo woko, kede kiginongo piny ngat me richo, otino me ogoro; ma orwate ki gin weng, kede oyiko wiye maloyo gin weng ma kikwongo ni Lubanga, onyo ma ki lamo; me weko ni, calo Lubanga, obedo i ot pa Lubanga, ka onyuto pire ni en Lubanga.”

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> Lok Paulo pe myero kipoko woko. Pe myero giwaco ni en, ki nyutu ma patpat, ogero jo Tesalonika pi bino ma rwate keken pa Kiristo. Kit macalo man bino duny yie; pien keco mapol romo kelo pe yie. Apwostol omiyo ogero owete ni pe gumako lok macalo man calo bino ki bot en; kacel, odugo me dwogo cing ni twero pa Papa, ma lanabi Daniel ocoko maber atir, pud obiro kete malo ki cwalo lweny bot jogi pa Lubanga. Nyaka twero man otyeko timo tic ma kelo tho ki ma kwero nying Lubanga, pe tye ber ni kanisa obed ka kuro bino pa Rwotgi. 'Wun pe i par,' Paulo openyo, 'ni ka an onongo tye ki wun, onongo awaco bot wun gin man?'

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> Peko matek ma onongo obino otoo bot kanisa maler. Ka bene i kare ma apostol onongo tye ka keto coc, “lalingo pa richo” onongo dong ocako timo tic. Tim me anyim ma onongo obino time en “kikare ki tic pa Satan, ki teko weng, ki alama ki tim ma lamal ma pe adier, ki kwanyo weng me bedo pe maler iye jo ma obur.”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> Matek loyo obedo lok pa Laposito ikom gin ma gubedo gicayo me yeyi ‘her pa lok atir’. ‘Pien pi man,’ en owaco ikom gin weng ma gubedo gicayo ki mito me coyo ngec pa atir, ‘Lubanga obi cwalogi bwola madwong, wek gigeno bwola: wek gicwero weng gin ma pe gigeno lok atir, ento gicwinyre i tim ma pe atir.’ Dano pe twero cayo kweyo ma Lubanga, i kica pa En, ocwalogi. Ki bot gin ma gi mede bedo ka cayo ki kweyo magi, Lubanga okwanyo Roho pa En ki botgi, okweko gi i bot bwola ma gihero. Acts of the Apostles, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Kigamo bot kit atipa ki kanisa obedo alam me ciko ma omiyo Kristiani me cawa meno ojweko woko ki Roma pa Popa, ento myero ki ngeyo ni ling ma Polo omedo i ciko pa Yesu me winyo, obedo pot lok acel keken ma William Miller oyaro ni “the daily” me i buk Daniel orwako calo Roma me atipa. Rwom me poropheti ma tye bot Roma me atipa tye ka gengo, ci lacen opoto woko pi Roma pa Popa odonyo i kom pa ruoth, obedo adwogi ma myero ki yaro, pien golo ma aa ki pe yaro rwom me poropheti meno bi kelo bolo ma tek bot jo ma pe hero adwogi meno. Sista White otamo gin acel ma otime man:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Obedo myero lweny ma matek pi jo ma goba me geno me bedo tek ikom lok ma pe atir ki gin ma rac tutwal ma kiyiko gi i gudi pa lapriest kiyabo gi i kanisa. Baibul pe kigamo calo cik me geno. Pwony me rwate me dini kiyaro ne heresia, ka jo ma gwoko ne kicemo gi ki kigengo gi.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> Bang lweny ma matek ma otyeko kare madongo, jo ma dutu manok gicimo me ngolo woko lwak weng ki kanisa ma ocako woko, ka dong en okwero yweyo keni ki bwoc ki yubu jogi. Ginene ni gikwanyo woko obedo pire tek, ka gubedo winyo lok pa Lubanga. Pe gitemo weko bal ma romo balo kwo me cwinygi, ki pe gicwako mere ma romo kelo i peko geno pa nyithingi ki pa cwergi. Me gwoko kuc ki kacel, gitye gi mito me weko gin mo keken ma rwate ki dutu bot Lubanga; ento gineno ni kuc keken bene obedo calo gin ma ki yaro kwede cente madwong ka ki weko kit ma ber. Ka kacel onongo romo gwoke keken ka kitemo yiko adiera ki ber bedo, ci obed bedo ma pe rwate, eka lweny. The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Rwom me porofeti ma tye ikom United States of America ki lobo me Papa i kare me agiki, kicoyo calo kit ki kikwanyo matek, ki nyutu ma Paulo omiyo ikom rwom ma tye ikom Lomo me kwero kicol ki Lomo me Papa nyim 538 AD. I keto me Lomo ma abedo adek, Lomo me kwero kicol otiyo calo lok ma Yesu owaco, kun onyutu bal me opoto macalo alama ni onego gikwanyo woko; ki Lomo me Papa bende otiyo calo lok pa Yesu. Sister White bende onyutu timo mukene ma otimo calo lok pa Kirisito.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> Pe obedo kare kombedi pi jo Lubanga me keto cwinya gi i dunya, onyo me gwoko rwatte megi i dunya. Kare pe bor woko, ka, calo latic pa acaki, wa bi yubu me yaro kabedo me dugo i kabedo ma ocobo ki ma keken. Macalo ka lwak me Roma oguro Yerusalem ne obedo lanyut pi pajol bot jo Kristo ma i Yudea, kamano bene, ka piny wa opongo twero me cwalo cik me yubo Sabat pa Papa, obed ciko bot wa. En dong obedo kare me weko tauni madit, pi weko bende tauni matidi, wek wa bed i ot me coro i kabedo ma ocobo ki ma keken i tung got-got. Testimonies, volumu 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Pi jo-Kristo ma i cawa pa Kristo, ciko ne onongo nyutu kare me yweyo Yerusalem. I cawa me abic ki abicel, ciko pa jo-Kristo ne omiyo gi yweyo i piny me rugo.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> En dako obalo i piny ma pe tye jo, ka tye ka kabedo ma Lubanga ocweyo pi ne, me gicamo ne i kono pi nino 1,260. . .. Gin omiyo dako lapir aryo me ladwar madwong, me oywayo i piny ma pe tye jo, i kabedo ne, ka gicamo ne pi kare, ki care, ki kare idye acel, ki woko ki i wang twol. Ci twol ocweyo ki i wange ne pi mapol calo loth, kace okono dako, me omiyo obed okweyo ki loth. Piny okeye dako, piny oyabe wange ne, ocammo loth ma twol ocweyo ki i wange ne. Ci twol ojuki madit ki dako, obino me timo lweny ki ping ma odong pa nyithine, gin ma gikwako cik pa Lubanga, ki tye ki lagam pa Yesu Kristo. Revelation 12:6, 15-17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Yesu kare ducu yaro giko pa gin ki cako pa gin, pien En obedo Alfa kede Omega. Cik me okwero pi bal ma opoto i gin ma otime con i Rooma pa Paapa, gineno ka rwom pa Paapa tye ocung i kabedo maleng.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Lok me gwoko cwinya man ocone ki Matayo, Marko ki Luka, kede gin acel acel tye ki lunyut matin i lokgi. Matayo owaco ni, "Ka uneno tim marac ma miyo opoto, ma lanabi Daniyel owaco iye, odong i kabedo maleng"; Marko owaco ni, "Ka uneno tim marac ma miyo opoto, ma lanabi Daniyel owaco iye, odong i kama ma pe myero odong." Luka owaco ni, "Ka uneno Yerusalem gipoko ie ki lwak me lweny, ci nge ni opoto pa en dong cok. Ci gin ma tye i Yudaya obed gicuke i got."

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Waco adek eni tye katic ka acel. I yore ma peke, gin ma Luka owaco, ni Jerusalem kiketo lweny kakom, nyutu cik me gwoko kwo ni ka Roma pa jo mape gene ocako keto kakom i Jerusalem i mwaka 66 AD, jo Kristiani ma pud tye i Jerusalem myero rwate wire wire woto woko. Gin ma Matayo owaco ikom "the holy place," rwate ki kit ma Paulo onyutu "man of sin" ma "obedo i ot pa Lubanga, konyutu kene ni en Lubanga," dok kinyutu timo opong me Paapa pa "abomination of desolation." Marko onyutu "abomination of desolation" me obedo i kabedo ma pe myero obedo kany, kede rwate ki ngec me woto woko ma kigi mi bot Adventism i kare me agiki. Ngec aryo me cik me gwoko kwo gityeko rwate ki cik ma waco ni ngat mo keken ma kwano ngec eni myero ongeyo, kede gin weng giwaco ikom cal ma myero omi ngec bot jo Kristiani me cawa meno ni myero gibiro woto woko.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Pango marac pa pango me dong adek, ma dano ma waco ni “gi lacoro pa jo mi in” obedo United States gi wiro ne marac, nyutu ni ka “abomination of desolation” otyeko timo ikare me cik me Cawa i United States, ka dong cik me Cawa ma kono kiteno en nyutu United States macalo Roma me kare kombedi, pien Roma ma Pagan ki Roma ma Papal, gi aryo con con gi kiteno cik me Cawa.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Pire tek me keto ma pe ber eni en ni, cik me Sande pa Roma ma pe yubi Nyasaye otime i higa 321 AD; ento piro pa Roma ma pe yubi Nyasaye me "goba me ka peka" otyeko time i higa 66 AD, higa 255 ambera ki cik me Sande me higa 321 AD. Keken bene, yiko pa yie ma ocweyo "dano me richo" dong tye ka time i cawa me Paulo, ma owaco ni, "kikome pa richo dong tye ka timo," ento cik me Sande pa Pope obino kure anyim higa mia angwen ki mukene. Shahidi aryo makwongo i keto adek me poropheti gicwalo kit pa piro adek me cawa me agiki. "Goba me ka peka" i cawa me agiki, ki shahidi aryo me gin ma otime con, kede coc adek me Bibul pi lok pa Kristo, nyutu ngec me cobo, pe keto matek me cik me Sande.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

I coc ma bino, wabi yaro piny pingo kit me tiyo kwede tye ki bal i kom cik ma kiketo dong ma ocube ki kit me tiyo kwede lapor pa lanen i gin adek; kadong pingo nyutu me Cik pa Ceng Abicel i kom coyo ma Krisito omiyo en yaro marac pa rek me lapor pa lanen.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> Gonyo man i tung pa kwo me jo ma pe woro Lubanga ki kwo me Kristo ocweyo ‘ngat me bal’ ma onongo kigamo con i porofeci, ma okwedo Lubanga ki oyeto kene maloyo Lubanga. En kit madwong tutwal pa dini ma pe adana; obedo tic pa twero pa Setani ma pire tek—nyutu madwong pa temo ne me keto kene i kom pa rwot, me bedo rwot i piny ki dwaro pa en. The Great Controversy, 50.

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