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# Rome Establishes the Vision - Number Two

Ruma oketo vizoni - Namba Aryo

Identifying Modern Rome and the Prophetic Vision in the Last Days

Ngiyo Roma ma tye kombedi ki neno pa lawi i cawa me agiki

Author

Jeff Pippenger

Published

July 5, 2024

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

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

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Nyutu maber pa tek ma i kare me agiki, ma ki yar calo Roma me kombedi, ci ka weko tek ma “keto piny ‘vision’” obedo ma pire tek kede ma tye pi waro kwo. En nyutu but acel i kit me temo ma agiki pa jo 144,000. Nyig lok “vision” i rek eno obedo acel keken ki nyig Leb Ebirayo ma Solomon oyero ka onyutu pingo jo Obanga gibalo kwo.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Jo lajul weng tye ka waco malube mapol ikom cawa me agiki, loyo cawa mo keken i rek ma maleng. Ciko pa Solomon ikom mito bedo ki 'nyutu' obedo gin me kwo onyo tho. Atir piny ka piny yiko ki yubo yot aryo pa jo malamo. I lok me coc man, tye yot acel ma tho piny, ki yot acel ma kica lubo cik. Ento myero minye ni, tam pa Solomon kiketo iyie kit me tongo lok ikom 'Atir'. En bende tye iyie kit me puny me nyiri apar, pien puny me nyiri apar obedo lalingi madit me tem pa jo Lubanga i cawa me agiki.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Ngat ma pe ngeyo waco tam wii ne weng; ento ngat ma ngeyo kano iye nyo kare me anyim. Ka rwot winyo lok me bur, latigi weng bedo marac. Ngat ma pe tye ki jami ki ngat ma tur i bur gimonye; Lubanga Rwot lero wangegi ducu. Rwot ma ki adieri kwero ngat ma pe tye ki jami; kom mere obedo odong pi kare ducu. Latiang ki nyono miyo ngec; ento otino ma kigwoko peke kelo kwero bot minone. Ka jo marac bedo mapol, gin me kwalo cik medo; ento jo ma tye ki adieri guneno poto gi. Pogo wodin, en obi miyo in kuc; ee, obi miyo cwinyni obedo ma ber. Ka pe tye kwone, jo gibale; ento ngat ma gwoko cik, en obed ber. Lok me Loro 29:11-18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Pe an mito nyutu cing bot jo ma twero bedo ki yaro mapat pi Rome me kombedi maloyo yaro ma an tye kede. Gin ma an mito obedo me nyutu ni Solomon tye cwalo lok pi dul aryo pa jo me yub, ma olwongo gi calo “ngat ma tye ki ngec” ki “ngat ma pe tye ki ngec.” “Ngat ma pe tye ki ngec” bene olwongo ne calo “ngat marac.” Nyako ma pe onwongo obedo ki laki ma tye ki ngec ki ma pe tye ki ngec i lok me alama bene gityeko lwongo gi i rek me poropheti me Daniel i chapta abicel calo jo ma tye ki ngec ki jo marac.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Jo mapol gibicweyo, gibibedo opucu, kede gibipimo; ento jo marac gibitimo marac; kede jo marac pe gibinongo ngec; ento jo ma tye ki ngec gibinongo ngec. Daniel 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Solomon ki Daniel gitye ki wic acel, pien lok pa lanen weng gicung ki acel i kare me agiki. Jo ma ber i wic gi ngeyo 'medo pa ngec'.

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Gin ma tye ki ngec bibi leyo calo leyo me polo; ki gin ma gwenyo jo mapol bot kare ma ber, bibi leyo calo lacang i polo nyaka kare pa kare. Ento in, Daniel, gweng lokgi, ki mii cing i buk nyaka cawa pa agiki: jo mapol bi woto anyim ki cen, ki ngec bi medo. Daniel 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Rek me apar nyutu yo me temo ma tye i yo adek, ma peta virgins, gin ma ki lwongo me bedo i tung 144,000. I gin me aryo weng, tic me peta ki temo tye piny i ka virgins gityeko ngeyo medo ngec (yaro) ma kityweyo lacim woko i cawa me agiki i 1989.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“Cawa me Agiki” i nino me agiki obedo mwaka 1989, ka nyig lok 40-45 me Daniel 11 giyabo woko. Ki cawa en, gicoyo ni gin ma nyig lok man tito kwede obedo malo ma agiki ki woto piny pa ‘king of the north’. Ki cawa en, bene gicoyo ni ‘king of the north’ ma i nyig lok en obedo twero pa Papa me nino me agiki. Inspiration pe mo keken itiyo kwede lok “Modern Rome.” Lok en ame yubo keken, me yero twero pa Papa me nino me agiki, pien i kit pa lok pa lacoc, “modern” nyuto nino me agiki. Ellen White pe mo keken itiyo kwede lok “Modern Rome.”

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Tye neno ma pe atir pi eni ma ‘Rwot me Boro’ tito i coc motwe me agiki me Daniel apar acel, ento nongo ma atir obedo acel keken. Ngec ma atir ni ‘Rwot me Boro’ i coc meno en twero pa Papa me Roma, kikweyo ki i dwogo me lagam mapol. Coc 40 cako ki nyuto ni twero pa Papa me Roma otyeko nongo bal ma kelo tho i 1798, ci coc 41 oko ikom 43 nyutu yore ma tye i dwogo bal ma kelo tho. Coc 44 nyutu lok ma miyo cwiny pa twero pa Papa rac, ci kelo i coc 45 ka twero pa Papa obedo gikone ma agiki weng. Nining ma ki yabo gonyone i 1989 en nining me cako malo dok pobo pa twero pa Papa i cawa me agiki. Nining eno en medo me ngec ma cweyo ki nyuto duli aryo pa jo me woro, ma kube i yie gi onyo kwero gi pa ngec ma tye i coc meno.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

I dyer acel keken ma iye kityeko yabo woko medo me ngec i 1989, “joloko jami pa jo pa in,” ma “goyo gi iye malo” ci i agiki “poto”, gi obedo ranyisi ma cwalo atir “vision”. I kwanyo ma agiki, lapeny me tem ma acel obedo eni: ngat mane ki ranyiso calo “joloko jami pa jo pa in,” pien gi obedo ranyisi me poro ma cwalo atir “vision”. Joloko gin twero pa Papa onyo United States?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Buk pa Daniel ki pa Revelation gin obuk acel keken, gi nyutu witines aryo ma tye i rek acel me lunabi. Daniel obedo acaki, ki Revelation obedo agiki; kacel gi nyutu witines aryo pi gin ma atir ma kiyabo i cawa me agiki i mwaka 1989.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Daniel tero lok ikom kit me yweyo ma ocweyo ka Leona pa dul Juda oyabo rek 40–45 ma kityeko galo i 1989. I kare eno ocako kit me temo pi moko angeo ki nyutu jogi ma binen bedo “jadolo” i jo me lagam, jo ma gin 144,000 i kare me agiki. Hosea omedo waco ni, gin ma gigoyo woko medo me ngec pa kare me agiki pe gibedo acel ki “jadolo” i jo 144,000.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. Hosea 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Buk me Adyero nyutu ni ngec ma kikwanyo kan woko, ma dul acel otyeko yweyo woko, kityeko miyo atir yweyo pa gi kun pud pe mapir kare me temo okato woko.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Rek pa jo Millerite nyuto rek pa jo 144,000, kacel jo Millerite ki jo 144,000 gibedo cako ki giko me lok kede tic pa lawiŋ adek ma i buk me Apokarip but 14. Rek ma rwate nyutu jami ma rwate kwede giko me temo. Tic pa rek aryo weng otime ki cal me Elija ki Yowani Batisita.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> Ki luoro madwong’, William Miller ocake me cweyo bot dano kimuk me lo pa Rwot Lubanga, kelo jo ma owinyo ne otuk ki lok pa lanen iyoo bino me aryo pa Kristo. Keken ma otimo, teko ne omede. Macalo Yowana Baptiisita onwongo bino mokwongo pa Yesu kede ocweko yo pi bino ne, kamako bene William Miller kacel ki joma obedo kacel kwede onwongo bino me aryo pa Wod Lubanga. Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Kwena pa Millerite onyutu “gik matime” ma rwate ki ogiko me tem, macalo ma Elija ki Jowani Batisita pire kene otyeko nyutu.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> "Ne myero ni dano gicwak woko i neno peko ma tye botgi; myero gi ocungo me yubu pi gintic ma lamal ma rwate ki giko pa kare me tem." The Great Controversy, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

I mwaka 1989, ka Lwak Soviet opor woko, buto me buk Daniel ma rwate ki kare me agiki kigweyo ogim woko ki iye, ki tem ocake. Tem eni otur ikom twero onyo pe twero pa jo Lubanga me ngeyo onyo cayo medo ngec ma tito i lok abicel acel ma agiki i pot apar acel pa Daniel; lok ma kelo bot lok acel me pot apar aryo, ma tito “giko me kare me temo.” Kwena me “gin ma rwate kwede giko me kare me temo” dong bene kigweyo ogim woko ki iye, ki tic pa jo ma kiyerogi pi bedo “jadolo” pa 144,000 ocake. Ticgi obedo me “ngeyo” ki nyutu kwena ma tito i coc eni. Kwena ki tic pa 144,000 en me nyutu kwena ma kigweyo ogim woko me yubo cwiny pa jo “me bedo atera pi gin matek ma rwate ki giko me kare me temo.”

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> Tin, i Roho ki teko pa Elia ki Yowana Baptiisita, jo ma Lubanga owero gi dong tye ka kwaco wii pa piny ma tye bot loko keca, pi gin ma pire tek ma bino time con i kube ki giko cawa pa kare me temo, ki bino pa Yesu Kristo calo Rwot pa rwodi ki Ladit pa laditi. Matinok, dano acel acel obi lok keca pi tic ma otimo i lich. Cawa me loko keca pa Lubanga obino, ki i kom jami pa Kanisa ne i piny oturo teko ma pire tek me ciko bot gin ma tye ka cano i wii me bal mapat-kare. Bot dano weng i piny ducu ma bige cwako wii, myero gineno maler cik ma tye i wang lweny madit ma tye ka time, cik ma i komgi tye kwo pa dano weng obalo. Prophets and Kings, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Lok me mukato pa Yohana Batisita ki Kristo, kede bene lok me mukato pa Millerites, laro lok ki tic pa jo 144,000. Onongo Yohana kede Kristo gi ngeyo ni lokgi macalo nyutu giko me kare me tem.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ento ka oneno jo Farisi ki jo Sadusi mapol gubino i yik pa iye, owaco botgi ni, “O dul me twol, ngat ma omiyo wunu ngec me oo ki keco ma obino?” Matayo 3:7.

Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Kristo onongo onyutu balo Jerusalem, balo acel acel ma Yohana onongo ogoyo ngec bot jo-Yahudi ma gidog lok ni tye ka bino. Yesu ocwako balo eno i cal me "kwech" ma cako ka en, macalo Mikael, oimo, i Daniel, dul apar aryo, coc acel.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> Kirisito neno i Yerusalem ranyisi me piny ma cwiny ogung i pe geno ki kwalo cik, ma tye ka yubu woko me nongo pene me Lubanga ma dwoko come. Can madwong pa dul pa dano mabolo woko, matye ka gito i cwinye, omiyo aa ki i dhoge ooyo ma piang tutwal. Oneno coc me bal ma kigi coyo iye i can pa dano, i pi wang, ki i remo; cwinye oboyo ki rwate ma pe tutudo pi dano ma gipeko ki ma gitye i can i piny; omito tek me cogo gi weng woko. Ento kadi i cing pa en keken pe onongo twero dwoko woko liel me can pa dano; dano manok keken gibed me yaro kome me kony mamegi keken. En omito me ywayo cwinye i tho, me kelo gwoko kwo obed i cinggi; ento dano manok keken gibino bot en pi bedo ki kwo.

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> Rwot ma dit pa polo tye ka lwo! Wod Lubanga ma pe romo kipimo tye ki peko i cwinya, oyutu piny ki peko madit! Cal meno opoko cwinya pa jo i polo weng. Cal meno orwako wa ngec me rac madit pa richo; onyutu wa ni tek tutwal, keken bot Twero ma pe romo kipimo, me gwoko joma tye ki bal ki bang me goyo cik pa Lubanga. Yesu, ka oneno nyig ma agiki, oneno piny tye i bwola ma rom ki en ma omiyo Jerusalem obur. Richo madit pa Yahudi ne obedo kwanyo Kristo; richo madit pa piny pa joKristo bi obedo kwanyo cik pa Lubanga, ma obedo poto pa cing pa En i polo kacel ki i piny. Cike pa Jehovah bigenyogi, kityeko weko gi piny calo gin peke. Miliyoni mapol, ma gi tye i tigo pa richo, otura pa Setani, ma kigenogi me gamo tho mar aryo, bityeko weko winyo lok pa adwogi i cawa me limogi. Pe neno ma rweny! Bwola ma rweny! The Great Controversy, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Kwena me ciko ma Yohana Batisita waco, ka Kristo bene waco, obedo kwena acel keken; kadong kwena me ciko pa jo Miler bene obedo kwena acel ma nyutu jami ma okube ki giko cawa me kica, ma jo 144,000 bi waco. Jo adek—Yohana Batisita, Kristo, ki jo Miler—gimiyo caba ni tic ki kwena pa jo 144,000 obedo tem me ngima onyo tho, ma kitimo kede medo me ngec ma kinyabo woko i 1989. Kwena ma kinyabo woko i kare eno en aye maono me kare agiki, ma myero jo wii-maber oyaro ka gubedo "lapriest" ma gicoko jo 144,000. Ka jogi pe giyaro maono nì, gicano gi calo jo marac onyo jo wii-rach, ci githo. Gin ki nyithgi gikwero woko, calo kaka gikwero woko maono ma en aye medo me ngec.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Lok pa Lubanga nyutu ni Rome obedo twero ma omiyo wiye malo, ogoyo jami pa jo pa Lubanga, ci lacen obalo piny, ci oketo neno atir. Lapenyi ni ka en Roma me kombedi obedo twero pa Papa onyo Amerika ma Kacel, en aye tem ma nyutu ni jogi gin dako maleng ma jenge onyo ma pe jenge. Tem en aye tem me poropheti ma kityeko kwanyo ki buk pa Daniel; ci lacen kicono kityeko moko atir ci kimedo obedo maber tutwal i buk pa Revelation. Kom me Rome me kombedi pe obedo yero me mere keken i tung twero pa Papa onyo Amerika ma Kacel; en aye tem me agiki pi 144,000. En tem me poropheti, ci ka ki ngeyo atir, en omak weng nyutu pa kit temo me agiki ma kiketo iye i lami me poropheti pa Lubanga ma kityeko yweyo.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Yore me temo ma i cawa pa Yohana Mubatisita ki Kirisito omako ki i buk pa Daniel, calo keken yore me temo ma i cawa pa Millerites. Macalo tem me porofetik, yore me timo me keto atir obedo pire tek pi gi ma gutemo me tiyo kwede maber, calo bedo keken ki tam matir maber ikom en ma “Roma me kare pa kombedi.” Ka obalo me nyutu maber “Roma me kare pa kombedi,” onyo me keto maber yore me timo, gin aryo me temo magi tye i buk pa Daniel. I chapta acel pa Daniel, Daniel o woto i yore me temo me gin adek: cako ki temo me chiemo, ci temo me wang-neno, dong ki tem ma Nebukadneza otyeko timo—en cal pa Bayibul me “Ladit me Tung Amambuka,” twero pa Papa me cawa me agiki.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> I kom otino angwen man, Lubanga omigi ngec ki twero i gin weng me kwano ki kica; ento Daniel onongo tye ki yieko i keneno weng ki i nindo weng. I agiki me cawa ma rwot owaco ni myero okelogi, ladit pa eunuki okelogi i wang Nebukadneza. Rwot ogamo kwede gi; ki i wenggi weng pe kinongo ngat mo calo Daniel, Hananiya, Misael, ki Azariya; eka gubedo i wang rwot. I gin weng me kica ki yieko ma rwot openyo kwede gi, okineno ni gi maber apar dog maloyo lapiira weng ki lagwoko lede weng ma tye i pinyne weng. Daniel 1:17-20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

"I agiki pa cawa," ma i poroc tye agiki pa kare ka 144,000 kitemo, Daniel ki jo adek ma pire tek giningo ni "bergi obedo dok apar maloyo lajogi ki la kwano cing weng ma tye i lobo mamegi weng," ci Daniel obedo ki "ngene i neno weng ki i kwor weng." Daniel nyutu 144,000, ma i kare agiki gi ngene medo me ngec ma obino ka Kricito, calo Leona me kica pa Yuda, oyab woko "but me buk Daniel ma oromo ki agiki pa kare," i 1989.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Daniel pe keken onongo tye ki ngec mabor loyo mukene ikom apoya ki neno; ento onongo tye ki "ngec i neno weng ki apoya weng." En obedo cal pa jo ma tic kwede kit me tic me "rek i wi rek", pien kit man ocobo "neno weng ki apoya weng" i lok acel ma orwate maber. Lok ma ocobo apoya weng ki neno weng i rek acel me poropheti nyuto "gin matime ma rwate ki giko pa kare me temo." Lok eno oketo piny ki cal me poropheti ma obedo Loma me kare me tin, twero ma yweyo iye, oyako jami pa jo pa Lubanga, ka dong opor.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Twero meno obedo romo me keti piny keken ka itiyo ki yore me tic ma kakare. Jo mapol ma waco ni gitye ka pore Bibil, gialo woko yore me ‘rek i tung rek’; kadong gin mo ma waco ni gitye ka tiyo kwede, gitimo marac cik ma rwate i yore me ‘rek i tung rek’. Cik meno kicako kiceto gi i wang lwak ki jo Millerite, kadong dano pa Lubanga i nino me agiki kiciko gi con woko ni gin ma atir obedo lamal pa malaika me adek bitiyo ki cik pa William Miller me poyo poro.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> Jo ma tye i tic me waco lok pa malaika ma adek tye ka yeny i Buk pa Lubanga i yore acel keken ma Ladit Miller omako. Review and Herald, November 25, 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.

William Miller nongo calo acaki pa lok pa malaika adek ma i Buk me Yabo chapita apar angwen, kede onwongo kityeko timo mere iye ki Yohana Batisita, ma en obedo acaki pa lok ma agiki ne obedo i Kristo. Sista White oketo rwate cing cing kit pa tem me Yohana Batisita bot Kristo ki kit pa tem me lok pa malaika adek. Yohana ocako waco lok; ento eno obedo kare ma pi anyim me Musalaba, ka Kristo okelo jopuonj pa En i Kesarea Filipi, ma Yesu kany dong omedo medo gin manok manok i lok ma Yohana ocako waco. Ada me acaki ma Yohana onongo anyuto ka oneno Kristo, obedo nyuto ni Kristo en Lam pa Lubanga ma kwanyo woko richo pa piny.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Gin magi otime i Bethabara ma i tung Yordan, ka John obedo obatisa kun. Cawa malubo, John noneno Yesu bino iye, owaco ni, “Nen! Nyathi rom pa Lubanga, ma kelo woko richo pa piny.” Man en gin ma awaco ni, “Inyima an obino dano ma kiyero maloyo an; pien obedo con anyim an.” John 1:28-30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Eka ocake kare me temo me mwaka adek ki aboro, ma otyeko i salaba. Ingec ka John ojuko pwod pe otime kit salaba, eka Yesu cako yaro lok ma me acaki acel keken ma John owaco.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Ka Yesu odonyo i dul pa Kesarea Filipo, openyo jolatic pa en ni, “Dano waco ni an, Wod Dano, an anga?” Gin owaco ni, “Jo mogo waco ni in John Batisita; jo mogo, Eliya; ki jo mukene, Jeremia, onyo acel ki jonabi.” En owaco botgi ni, “To wunu waco ni an anga?” Simon Pita odwogo woko, owaco ni, “In en Kristo, Wod Lubanga ma tye ngima.” Yesu odwogo, owaco bot en ni, “Opong maber in, Saimon Barjona; pien ring ki remo pe omiyo in ngec man, ento wonna ma i polo omiyo in. Kede, an bende awaco bot in ni, in Pita; ki i wi got man abiyubu kanisa pa an; ki bur pa piny me tho pe bitwero loyo iye. Abimi in lagam pa lwak me polo; ki gin weng ma in itako i piny, gibi tako i polo; ki gin weng ma in iweko i piny, gibi weko i polo.” Eka okec cik bot jolatic pa en ni, pe gibiwaco bot ngat mo ni en Yesu Kristo. Cawa man con, Yesu ocako nyutu jolatic pa en ni myero odonyo i Jerusalem, ki otamo peko mapol i cing pa ludito, lajoli madit, ki jocako coc; ki obale, ento i ceng adek obiro ocier. Matayo 16:13-21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

I kare me Kristo, nying Panium obedo Caesarea Philippi; ci Panium kicano i lok ma bino con i lok apar angwen i Daniel apar acel, ka kicano ‘jo ma golo jami pa jo mamegi’, ma golo wi gi malo, ento gipye piny. Lok pa Yohana Batisita, ma kicwinyone ki Roho Maleng ki maber tutwal, obedo lok me cako ma onyutu lok pa Millerite, ma kityeko ketone i wi cik pa Miller. Lok pa Kristo i agiki, ma kiketo i wi ka kimedo lok pa Yohana, omiyo calo lok me agiki pa malak adek, ma tye i wi cik pa Miller, ki jami matutok ma kimedo i lok pa Miller ka yore me ‘rek i tung rek’ obino i agiki.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Nongo ngec marac bot cal ma keto neno, kede cal pa Room ma kombedi, rwate kwede jo i gin mukato pa Kirisito ma giyabo lok pa Musalaba. Ki waco wa ni Yubu ma giyabo lok pa Yohana Batisita pe ginywako kony ki yore me lapwony pa Yesu, kacel ki ni gin mukato pa Yubu ma gutimo eni tye calo gin ma giyabo lok pa Malaika ma acel. Jo Millerite ginyutu “jokayo pa jo mamegi,” ma lacen anywako ki leb “Room ma kombedi,” macalo twero pa Papa.

We will continue these considerations in the next article.

Wa bi medo ki lok me paro magi i coc ma bino anyim.

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