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# Rome Establishes the Vision - Number Twelve

Roma oketo piny Vijon - Namba apar aryo

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Yore adek me tic pa lok me lanabi: mono me opoto ki wec pa cawa agiki me wot woko

Author

Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Gino marac ma kelo bedo piny, ma Daniel nabi owaco pi yo ne, en cal ma omiyo Kristiani i kare adek mapat myero giwot dwogi. Kristiani i Yerusalem gidwogo dwogi ka gineno bendera me lwak pa Roma ma giketogi i tung Yerusalem i higa 66 AD. Kristiani i agiki me cawa 5 ki i acake me cawa 6 gidwogo i pango ka gineno ngat me richo i kac pa Lubanga, ka nyuto ni en aye Lubanga. I 1888, ne tye dul me bil pa Sande ma Seneta Blair oketo i Kongres me Amerika. Bil meno giyaro nyinggi ni bil pa Blair, ki gin ne tem me keto Sande calo Nino me Lamo pa naciol. Lamo me Sande en cal pa le, cal pa teko pa Papa, ki Cik madito me Amerika gengo maber woko cweko lamo pa naciol obed calo tem pi jo Amerika.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Ada man en aye ma kityeko weko woko i keto ma orac ma okube ki nyutu ni United States obedo Rome me kare manyen. Keto me lok poropheti ma otime ka adek tye ki cik mapek ma lwayo keto ne. Cikgo nyutu ni kit poropheti me tyeko macek myero kiketo kacel ki kit poropheti me tyeko me aryo pi cweyo kit poropheti me tyeko me adek.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Cik ni myero wot woko obedo cik me wot woko ki peko ma obino. I kare pa Kristo peko eno obedo obalo woko Jerusalem ki ot pa Lubanga i mwaka 70. Alama me cik pi peko ma obino kiketo i mwaka 66 A.D. I laceni pa miya angwen ki i acaki pa miya abic, cik me wot woko kinyutu ne ki Paulo calo nyutu pi golo yie pa Pergamos me janabi, ma kicwako calo Loma ma pe yie. Myero golo yie obed anyim con, pi dano me kec ma bikwaco pire keken ni obedo Lubanga onongone. I kare ma rwate 538, Loma ma pe yie ma onongo ogengo—calo Paulo owaco ‘gengo’—kikwanyo woko; ci ka Pergamos ogolo yie, alama me wot woko obino, omiyo jo yie ocobo woko ki komunyo pa kanisa pa Pope. Ci i 538, i Kaunsil pa Orleans, twero pa Pope oketo cik me Sande, ki mwaka 1,260 me tim peko pa Pope ocake.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Jonyutu aryo ma acaki nyutu maber tutwal ni tyeko ma adek me waco me ciko me okwanyo ma Kristo omiyo onongo otime pinyim yubo ma adaa. Gobo woko pa Jerusalemu obino kakare higa adek ki abar bang’ cako me oko pa Cestius i higa 66 AD; mano omiyo Jo-Kristo gi romo okwanyo pinyim i lworo marac pa yonge me oko ma aryo, ma Titus omiyo ocako, ma otyeko ki gobo woko pa tempe ki bur. Pinyim higa 538, Jo-Kristo gigolo woko piny ki kanisa pa Roma me Papa, ki poropheti gi okwanyo i piny ma pe tye joo, ma nyutu gobo woko pa Jerusalemu me Lamo.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ento diiro ma tye i woko pa tempu weki woko, pe ipimo; pien kicweyo bot jo ma pe Jew. Boma maler gibiro duny piny ki tianggi pi dwe 42. An abiro mi lajeno pa an aryo teko, kede gibiro waco porofeti pi ceng 1,260, kun girwako lat me gunia. Revelation 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

I i ranyisi aryo me ciko me cito woko, ciko dong tye anyim me kweyo; ci Roma—pe-lamo onyo pa Papa—obedo cal me kweyo me goyo Jerusalem i wi cing, bed adwogi onyo me cwiny. Ciko me cito woko pi Seventh-day Adventist ne obedo bilo me Blair i 1888. I tyeko me acel i gin matime me Rome ma pe-lamo, Jo Kristo onego gicito woko ki Jerusalem; ci i tyeko me Rome pa Papa Jo Kristo gicito i thim. Pi Adventism, ciko ne obedo me cito i gweng.

> “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.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

"‘Keto cing pa lobo wa i cik ma cwalo loro Sabata pa Papa binen bedo lagam bot wa,’ ne otyeko ka ‘kwero me goro’, ki rwate ki lok pa Marko, ‘tye kacung i kabedo ma pe myero.’ I mwaka 1888, Kongres me United States tye ka paro cik ma tye i keco matwal ki rwom madit acel me Constitution, ci i kare meno jo Seventh-day Adventist myero gwen ki tauni ci dok i gweng."

> “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, 30.

> “Pe ngat acel pa Kirisitiani otho i balo ma otimore i Jerusalem. Kristo omiyo lacam pa En kwer, kede jo weng ma geno lok pa En gi tugo cal ma ki apo. . . . Pe gi dongo kare, gi loro woko i kabedo ma tye ki gwok—boma Pella, i piny Perea, icel Jordan.” The Great Controversy, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Kit pa lapor ma i alama ma acel me ciko me ceto woko, nyutu tyeko me adek ma agiki. Kare mogo, kit pa lapor magi kelo tyeko aryo i tyeko me adek. Ayera pa eni obedo Elija adek. Yore pa Elija i mede ki Jezebel, Ahab ki lapor pa Baal, kiketo kacel ki kit pa Yohana Batisita, Elija me aryo, i mede ki Herodias, Herod ki Salome, gicweyo ni i kare me agiki, pi tyeko me adek ma agiki pa keto i kit adek, ma kare ducu tye i kare me agiki, Elija ki Yohana ginyutu dul aryo pa jo pa Lubanga. Dul acel ma Elija nyutu pe githo, ento dul mukene ma Yohana nyutu githo. Dul aryo magi bene ginyutu i Yabo pa Yohana kapita abiro, calo 144,000 ma pe githo, ki lwak madwong ma githo.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

I Babilon adek, gin acel ma rwate i kwena pa nabii en ni: Babilon ma acel kityeko ketone atir ki Nimrod; ento Babilon ma aryo kityeko ketone atir ki rwot ma acaki ki rwot ma agiki, Nebukadneza ki Belishaza. Nebukadneza nyutu jo ma i Babilon ma bi gwokore, ento Belishaza nyutu jo ma i Babilon ma bi loro.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

I kare me agiki, tye cik me Sande aryo ma obedo gin me porofesi me Bibul. Cik acel obedo cik me Sande ma bino con i United States, ci cik aryo obedo cik me Sande ma kigoyo tek ikom lobo weng. Cik me Sande aryo magi gityepo kwede cik me Sande pa Roma ma pe yalo Nyasaye; kun i mwaka 321 Constantine omiyo cik me Sande acel rwome, ci i mwaka 538, bene Roma pa Papa omiyo cik me Sande rwome. Roma ma pe yalo Nyasaye en acel ikin tyepo me porofesi mapol ma ginyutu United States, ci cik me Sande me mwaka 321 kityepo cik me Sande ma bino con i United States. Cik me Sande pa Papa me mwaka 538 kityepo cik me Sande ma kiketo rwome ikom lobo weng. Neno ma bal ni United States kityepo kwede gi lacoo i Daniel apar acel, tye ka temo tic kwede cik me Sande ma bino con i United States calo buk me waco ni cik me Sande i United States nyuto ni United States en Roma manyen, ci pe tero wii ni tye bene cik me Sande mukene ma kigoyo tek ikom piny keken i lobo weng ki rwom pa adek pa the dragon, the beast, ki porofet me bul.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Ka cik me Ceng Acel i United States nyutu ni United States en aye Roma me Kombedi, ento cik me Ceng Acel me i lobo weng nyutu ngo? Roma adek nyutu ni Roma me Kombedi, ma gityeko poro ne i tung adek, obicwalo cik me Ceng Acel aryo mapat pat. Ma acel tye i United States, onongo kitye ki taipu me cik me Ceng Acel pa Constantine i mwaka 321; ento ma aryo en me lobo weng, onongo kitye ki taipu me cik me Ceng Acel me papali i mwaka 538. Me tic ki cik me Ceng Acel i United States i kontekste me keto porofesi i kit me adek me waco ni cik me Ceng Acel nyutu ngat ma en Roma me Kombedi, obedo golo woko kit me porofesi ma kityeko keto ne ki Roma me pagani kacel ki Roma me papali. Tye cik me Ceng Acel aryo mapat pat i kare me agiki, kacel pe keken obedo boc atir me nyutu ni ‘gicayo jo’ en obedo United States. Ka lagam pa Roma me pagani kacel ki Roma me papali kityeko giketo pire marac pi cwako atir yik pa dano keken, calo kit ma tye katimo kombedi, mano nyutu atir ni gi ma tye ka temo cwako atir yik pa gi keken pe gi ngeyo taipu ki antitaipu.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

Roma me Pagani obedo kit me United States, ki Roma pa Papa obedo kit me Roma me kare ma kombedi. Ka mede ki keto ma marac me keto unabi i yore adek, ki lok me yaro ni gin ma kipwonyo tye i konteksti me “type ki antitype”, bene tye bal mapat me pe miyo tero ma tek pi “abomination of desolation” ma kinyutu iye i konteksti me keto unabi i yore adek.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Ki mwaka 66 nyo i mwaka 70 AD, lacoo me lweny pa Loma aryo ogoyo lweny bot Jerusalem. Lacoo me lweny weng, Cestius ki Titus, ocako ki opungu; ento acel keken owuoko ki opungu ne pi kare macek, ma i kit pa Lubanga omiyo Jokristo onyel. En pungu madong acel i cing pa Cestius ma Jokristo onangi ciko me nyel. I kare ma Titus obino me mede lweny bot Jerusalem i mwaka 70 AD, ocako ki opungu, ki pe ocawa nyaka Jerusalem ki Ot pa Lubanga obalo piny. Ciko pa Yesu tye ki buk aryo: mambere obedo lanen me nyel; kun dong, obedo cuk. I tyeko pa ciko man i kar me apar abich ki apar abicel, Jokristo giyabo woko ki kanisa pa Loma ma ocokki anyim 538; kun dong, cuk ocake.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Paulo tye atir atir ni gin weng ma otime con i Israel ma con ma kicoyo i coc, kicoyo ne pi jo ma tye kwo i ceng agiki; kede ni gin weng ma otime con meno obedo cal. Ento leb me Girik “typos,” ma lube ni “types,” kityeko yubu ne calo “ensamples” i nyutu mamegi ma klasiki pi adwogi man.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Kombedi, gin weng eni ma otime i botgi, otime pi tito; ki kicoyo pi ciko wa, i bot wa ma tyeko me piny obino. 1 Corinthians 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Lok me con i chapta apar, ma Paulo otiyo kwede me keto kit pa gin atir man, pe gin lok pa Isirayeli me con ma tye timo atir.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Ento ki jo mapol megi, Lubanga pe ocayo kede gi maber; pien gi opoto i coya. Kombedi gin eni obedo lamal pi wa, pi wa pe wacimo matek gik marac, macalo gi bene gicimo. Pe obede jo me lamo cal, macalo jo mogo i cingegi obedo; macalo kicoyo ni, ‘Jo obedo piny pi min ki mbi, ci gi owutho me tuk.’ Pe watim nyono, macalo jo mogo i cingegi otimo, ci i ceng acel jo 23,000 opoto. Pe wateme Krisito, macalo jo mogo i cingegi bene otemo, ci gi ogiko woko ki ngec. 1 Corinthians 10:5-9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Tuk ma lamal obedo rekod pa bedo maber ki bedo marac pa jo Lubanga; ento i rekod mo keken, tuk kon dong tye calo yore pi jo Lubanga ma tye kwo i cawa magi me agiki. Tuk pa kwedo ma otime i Minneapolis i 1888, en rekod pa bedo marac, ka pien jo me tuk pa Adventist waco mapat. Kwedo kon ne obedo maduong’ tutwal, ni Ellen White ogamo weko dul; entut obedo kon pien malaika owaco bot en ni tye kom pa bedo kon, ci ocoyo rekod pa kwedo mamegi tye ki rom ki kwedo pa Kora, Dathan ki Abiram i tuk pa Musa. I dul kon, malaika madwong’ pa Buk me Ngec ma ki Roco, kit apar gaboro, o aa piny; ento lok ma okelo, gicweyo woko.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Tariik en oketo cal me Dwe me September 11, 2001, ka ot madit pa pach New York kigoyo piny. Tariik en bene nongo tye ki lok me cik me Sande ma me acel, ma onongo myero kinywako iye ki Senator Blair. Tic pa en me cako keto Sande calo Ceng me Woro pa naciŋ pe ogamo, ento en obedo but me tariik maleng ma oketo cal me ceng me agiki. Lok me cik pa Senator Blair ne obedo ciko me wot woko ki i pache. Pud pe otyeko 1888, ka Sister White owaco ikom mit me bedo i gweng, woko ki i pache, owaco i kom kare me bino. Onyutu kare ma obino macek, ka jo pa Lubanga myero gidok i gweng. Piny ki 1888, lok weng ma Sister White owaco ikom mit me bedo i gweng oketo tam pa en i kit ma nyuto ni kare me bedo i gweng dong otyeko obino. Lok me Blair i 1888 obedo alama me keto cik me Sande, macalo kit ma Luka owaco, i kabedo ma pe myero obed. Keto cik me Sande pe myero kinywako iye i Kongres pa United States, pien en obedo cayo woko kit me acaki pa Konistitueson.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

Hitori me 1888 kicono pi timo ne rwom me nyutu pa hitori porofetika ma ocake i September 11, 2001. Cik Blair me 1888 obedo rwom me nyutu pa Patriot Act me 2001. En obedo ngec me ciko ma ocelo anyim cako keto i tic tutwal laka pa le mapoto. Dano mo keken ma tye ka lubo Kristo pe myero obed tye ka bedo i poto madwong inyim September 11, 2001. En obedo guro porofetika ma omiyo cik bot jo Lubanga ni rib. Kede bene, calo kit ma tye cik me Sande aryo ma gin tem i rwome me porofetika pa cawa me agiki, ma kinyutu kwede ki cik me Sande pa Rome me pagani ki pa Rome pa Papa, cik me Sande aryo magi gineny ki anyim gi ngec me ciko me rib.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Pi gin ma tye ka nyutu ni gin Adventisti me Seventh-day, myero gi neno ki lapor pa nabi ni Patriot Act obedo alama me golo woko ki i ot madit wot i gweng mapwod pe bino cik me Sunday ma tye ka bino peya. Cik me Sunday acel acel en alama pi kwer mapat pa Lubanga ma tye kombedi i Babilon me golo woko ki Babilon mapwod pe keto yubo me Sunday ma bini keti i kom piny weng.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> "Ka Amerika, piny me twero pa yecu, obi rwate ki Paapasi i juko cwiny kacel ki miyo dano me yaro Sabat ma pe atir, jo piny weng i dunya gibiro kelo gi i lubo yore mamego." Testimonies, volumu 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Macalo kit adek me timo lok pa Eliya adek tero ni tye dul aryo me jo Lubanga i cawa me agiki, bende kit adek me tero Roma nyutu ni tye cik me Sande aryo mapat. Jo ma mito waco ni United States obedo jo ma kwalo jami pa jo ni, kede meno gitero ni tic me porofeti pa United States miyo neno obed matwol; gi waco ni cik me Sande ma bino macokcok i United States obedo tim marac madwong ma kelo opoto, ma Kraist onyutu calo ranyisi pi jo ne me wino ki pogo ma bino. Ento pe gi nyutu mapat mapat i yii okumu me acel—ma obedo ranyisi me wino—ki okumu me aryo, ma nyutu tutwal kare ma tye ka kimiyo cik me Sande teko matwal me cako pogo me cawa me agiki. Pe bende gi yaro mapat ma kiketo iye dwoko me adaa pa jo aryo ni myero obed cik me Sande aryo mapat ma gityeko lok me porofeti i cawa me agiki. Itye ka gicako waco kamano, gi waco ni cik me Sande ma bino macokcok i United States obedo ranyisi ma kiyaro calo tim marac madwong ma kelo opoto, ma Daniel porofeti owaco kwede; en tye kamano, ento pe calo kit ma gin tye keweyo.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Cik me Sande i Pot United pa Amerika obedo kica bot lwak moko pa Lubanga ma kombedi tye i Babilon, me giwoto woko ki lwak pa iye. En aye kica pi cik me Sande ma bino, ma gubiketo i piny weng.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Piny mapat bi lubo kit pa United States. Kadi bene en tye ka medo anyim, ento bal acel keken bi bino bot jo wa i but weng me piny.” Testimonies, volume 6, 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Gitye ka waco ni cik me Sande i United States tye ka nyutu United States calo rwom ma keto atir neno me lamal, ento i kit me ciko me kobo ma Kristo omiyo, cik me Sande en nyutu ciko me piny weng pi latic me cawa me apar acel me kobo ki Babilon.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Ka Sister White tero ciko me goro woko, en tero lok pi peko me cik me Sunday ma ogamo piny weng. Tic man cako ki cik me Sunday i Amerika ma kacel. En nyutu ni cik me Sunday i Amerika ma kacel obedo ciko pi lugoro ma bino.

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

> Kun kiweyo cik me tero kit pa Opapa ma oyaro cik pa Lubanga, lobo wa bimweko tutwal bedo atir. Ka Protestantism obiyar lwete i wang boro madit me mako lwete pa twero pa Roma, ka obiyaro lwete i boro madit me kong lwete ki Spiritualism, ka, piny i twero pa kacel man me adek, lobo wa obiyabo woko yore weng pa Konstituson ne, calo gamente pa Protestant ki republican, ki obigwoko yore me cwal mede lok mape atir ki bwonyo pa Opapa, eka wabin ngeyo ni cawa obino pi tic madit ma pire tek pa Satan, ki ni agiki tye mac kany.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> Macalo ka bino i kom pa lwak pa Roma obedo alama bot latici ni goyo nono pa Jerusalem tye ka bino, macalo bende, kwedo woko ki yie man obed alama bot wa ni agiki pa kica pa Lubanga otyeko dong, ni rwate me richo pa piny wa opong woko, ki ni malak me kica tye ka cako woto woko, pe bino dwogo dok cen. I kare meno, jo pa Lubanga biken giketi i kit gin me bal kede piny marac, gin ma laneneno gi mi nying ni ‘cawa me bal pa Jakobo.’ Dwogi pa gin matir, ma gibale, ceto i polo. Macalo keken ka remo pa Abel owaco ki piny, bene tye dwogi ma gicako waco bot Lubanga ki i kabur pa gi ma gicweyo kwo pi yie, ki i kabur pa pi madit, ki i kudok pa got, ki i put me konvent: ‘Kin angeo, A Rwot, Maleng ki Adier, pe itero lok ki idwoko cwer pa remowa bot jo ma bedo i piny?’ Testimonies, volume 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Sister White tye ka nyutu cik me Sande i United States, ci tero ne calo “cim” me ni kare me tem pa United States dong otyeko. Ento jo pa Lubanga i piny mapatpat me lobo bene gibino wangeyo ki tem acel keken. Tye kare acel ki bot cik me Sande i United States nyo i kare ma Mikael ocungo, ki kare me tem pa dano dong otyeko. Ka kare me tem dong otyeko, “lacam pa kica ocako balo woko.”

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