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# The Book of Daniel - Number Ninety-Six

Buk pa Daniel - Namba 96

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Keto i tic pa lok pa lanabi i yo adek: Yabo kit pa lok pa lanabi pi cawa me agiki

Author

Jeff Pippenger

Published

February 29, 2024

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The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Rwom me kwena me porofesi pa William Miller obedo teko me ogoro aryo: me paganism ma lubo papalism; ento rwom me kwena me porofesi pa Future for America obedo teko me ogoro adek: me paganism, ma lubo papalism, ma lubo Protestantism ma apostate, ento weng gubedo tye kace acel i lacen. Lagwok me porofesi mapire tek pi ngeno me porofesi pa Miller obedo ni “the daily” i buk pa Daniel obedo cal me paganism, pien en oketo kube me teko me ogoro aryo ma obedo rwom pa ngeno me porofesi pa Miller. Lagwok me porofesi mapire tek pi ngeno me porofesi pa Future for America bende obedo ni “the daily” i buk pa Daniel obedo cal me paganism, pien timo ne ma otime pa paganism oketo yar me gin ma time i Daniel 11:40-41, ma obedo rwom pa ngeno me porofesi pa Future for America.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Macalo kit ma kare weng tye kwede liec manyen, dwogo anyim me adiera ma oyabu woko i 1989 ka Soviet Union opoto woko, gicweyo lweny ikom ne ki dwon mapol mapat. Kare weng, dog cen ma gicweyo ikom adiera okelo poyo me ngec ma cane ikom adiera. I jami me acaki magi me lwenyo ikom adiera ma ononge i lok abicel ma agiki i Daniel apar acel, cike mapol me poropheci matye i Biblia gityeko ngolo ne calo rweko ma tek me konyo medo me ngec ma otime ka Buk Daniel oyabu woko i 1989. Kombedi wa tye ka paro cik acel ikom gi, ma wawuoko nying ne "tic me adek me poropheci".

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Wa ocako kuneno jami aryo me keto i rwome adek, ma i rwom acel gubedo i rek acel keken, ento i rwom mukene gibedo mapat. Nyutu aryo me Rome (pagan ki papal) omiyo obed nyutu adek me Rome me kare ma tin. Nyutu aryo me Babilon (Babel ki Babilon) omiyo obed nyutu adek me Babilon me kare ma tin. Rome me kare ma tin obedo le marac me Revelation apar abicel, ma Babilon me kare ma tin otur iyie ki loyo iye. Gin mapat calo laco me ng’ombe ki faraasi ne, ento bene gi timo lupo me lamo gi gi, omiyo i rwom meno gubedo acel. Tye mukene aryo me keto i rwome adek me poropheti ma tye ki kore maromo.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Nyutu aryo mokwongo pa Eriya (Eriya kede Yohana Batisita) gimoko cing pa Eriya me adek pa kare me agiki. Ka kede mano, lami aryo mokwongo ma yiko yo pi Lami me Kare (Yohana Batisita kede William Miller), gimoko cing pa lami ma yiko yo pi Lami me Kare i kare me agiki. Tye lok adek madit ma mito neno i rek aryo man me katic me adek pa lok me poro.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Ma acel en ni: lami pa kare me mukato pa rek aryo me tiyo ne adek-adek pa lok me lanen, gin en jo pa mukato atir acel keken; ento kica megi i cal aryo magi pe acel. Ma aryo en ngeno yube ma tye i kin rek aryo me tiyo ne adek-adek pa lok me lanen ma rwate tutwal. Yube en ni, Elija nyutu tic me woko i nino me agiki; ento lami ma yubu yoo pi Lami me Cik, nyutu tic me iye i nino me agiki.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

Kit me adek ma myero watek en ni Yesu, calo Alfa ki Omega, nyutu Elija me adek, kede lakwena me adek ma yubu yo, kacel ki lakwena me Elija me acel ki me agiki, ki lakwena me acel ki me agiki ma yubu yo pi Lakwena me Lagam. Lakwena me Elija pa malaika me acel ki lakwena me Elija pa malaika me adek gicweyo tyeko me adek pa Elija; kede lakwena ma yubu yo nongo pire calo lakwena me yore tic pa malaika me acel ki me adek.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Elija, laloc pa Lubanga, ma i guro ma otime i Got Karmel, mino cal me guro me cawa me agiki i tung jo pa Lubanga ki rwom ma maromo adek pa Roma manyen.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

Got Carmel tye i wi me Israel, macok-ki wang nam Mediterranean. Opoto ki iyore me wi-ki-lacam bot piny-ki-lacuc, kede ogero wii got ma loyo malac, ma omede i riyamo maromo mail 39 (kilomita 63). Valley of Megiddo, ma bikwanyo bota ni Jezreel Valley, tye i piny-ki-lacuc me Got Carmel. I kom riyamo, Got Carmel ki Valley of Megiddo tye macok-ki kacel. Riyamo ma i tunggi, i rek peke (calo wot pa winyo), obedo maromo mail 20 bot 25 (kilomita 32 bot 40). I lacam me Got Carmel tye Nam Mediterranean, kede i lacuc me Valley of Megiddo ki Jezreel Valley tye Nam Galilee, ma bikwanyo bota ni Lake Tiberias onyo Lake Kinneret.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

I Puk me Apokor, lweny ma gicano Armagedon tye ka nyutu piny me Megiddo ma tye i atinga pa got; ento Lamo ma omiyo ngec pe onongo mito ni lajuko lok me poropheti gibed ka paro ni Puk me Apokor tye ka nyutu lok pa eni i lok me cal keken. Kono, ka otyeko nyutu Armagedon (Megiddo) calo Armagedon, otyeko tic ki lok “har,” ma nyutu “got,” me miyo poyo piny ni lweny en obedo cal me Lamo pa lweny me agiki ma drakon, lewic, ki poropheti marac gitero lobo iye.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Ka John owaco ni Megiddo obedo Armageddon, onongo omoko ada ni pe myero iparo en calo kabedo me piny atir atir; pien Megiddo en kabedo ma piny otye mabur ki pe tye ki got. I macok coki tye Got Karamel, ka eni aye kabedo ma mede pa Elija kwede Ahab ki lanabi pa Jezebel onongo otime; ci Megiddo ki Got Karamel gin cal me nyutu lweny agiki pa Armageddon.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Ka iromo pimo triangul ki Yerusalem, Got Karamel, kede Butu me Megiddo, Yerusalem obedo i kor me South-East pa triangul meno, Got Karamel i kor me North-West, kede Butu me Megiddo i kor me North-East. Piny ma kiyaro kwede cal me lweny me Amagedon kicungu ne ki pi madit aryo, kede Rwot me tung cen (nyako me madoyo pa Babilon manyen) omete agiki i tung pi aryo ki got maler ma ocwer. I kare meno, kare me temo pa dano ogiko.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.

> Ento ngec ma oa ki tung me otur kede ki tung me bor bipuro cwinyne; omiyo obin wot ki kica madwong me balo, kede me golo ducu jo mapol. En obin tero kambi pa ot pa rwotne i tung nam aryo, i got maleng ma lamal; ento obin aa i agikine, ki pe bed ngat mo ma bikonyo en. Kede i cawa en, Michael, lacoo madit ma ocito pi nyithin pa jo mamegi, obin cito; kede bin bedo cawa me lacer ma pire tek, macalo pe obedo kare mo ko i kare ma jo piny obedo dogi, okato i cawa en; kede i cawa en jo mamegi bikwany woko, ngat acel acel ma kibinongo nyingne kicoo i buk. Daniel 11:44-12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Yore adek me tic pa Elijah nyutu cobo ma i woko ma jo pa Lubanga tye kwede Rwot me bor, ma obedo wi pa rwom ma pire adek me nyoka madit, nyama marac, ki lanabi ma pe adier, ma kelo piny weng i Armagedon. Lajogi adek ma gicako lweny ki Elijah, ma otito rwom ma pire adek, obedo Ahab, ma ne obedo Rwot pa dul apar me bor, ma nyutu rwot apar me Buk me Nyuto 17, ma gicweyo tim me kwo ma pe atir kwede dako macweyo pa Babilon, kacel ki ma gicono wic me mino twero pa gi i cing pa dako macweyo pi “sa acel”, ma obedo “sa” me peko pa cik me Ceng Sande. Dako macweyo pa Babilon onongo tiyo calo Jezebel, ki lanabi pa Jezebel pa Baal, kacel ki ladolo pa yago, ginyutu lanabi ma pe adier.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Pire tek pa cik pa Sande cako ki cik pa Sande ma bino lacen i United States me Amerika, ci tyeko ka Mikael ocung. Ka cik pa Sande eno obino, dwon ma aryo i Kit apar aboro me Yohana ma Nyiso lwaka kwer mukene pa Lubanga ki Babilon woko. Kare ki lwako ki Babilon woko nyaka giko me temo, en aye kare me guro pa mich pa Babilon. En bende kare ma Laro Maleng gicwalo piny labongo pimo. En aye "cawa," ma rwodi apar gibedo wii acel me loyo kwede mich pa Tiro, ma pe dong gilal. En aye "cawa," me "kop me piny madit" i Kit apar acel me Yohana ma Nyiso, ka jo 144,000 gikwanyo malo macalo cal me lweny.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Rwote pa piny, gin ma gitimo lupok ki en, kede gibedo kwo ma lagam maber ki en, gibiro loro pi iye, kede gibiro royo pi iye, ka gineno cwe me guro ne; gubedo ki kure pi bwoc me peko ne, gi waco ni, “Aii, aii, dul maduong’ Babilon, dul ma tek! Pien i cawa acel keken gwen pa in obino.” Revelation 18:9, 10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Macalo kaka Yohana onongo onyuto Megiddo calo got ("har") pa Megiddo me nyutu adwogi me jwii, ento pe adwogi ma lube keken, buc pa dako malaya pa Babilon ki Tiro kityeko nyutu ni otime i "saa", ki bende i "nino".

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> Kany ni, bal pa en gibino i nino acel: tho, ki kwer pa tho, ki keno; ci obituro woko ki mac: pien Rwot Lubanga tye matek, ma tye ka poyo lok i kom en. Revelation 18:8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

Bang 22 me Otober, 1844, kare me porofeta pe dong myero ki tic kwede calo me porofeta; eka kwero pa twero pa Papa tye yaro calo ni obedo i "cawa" acel, ki bende calo ni obedo i "dye" acel. "Cawa" me kwero pa iye obedo kare me porofeta macek ki cik me Sande i United States of America oko i kare ma purobeson otyeko. Obedo matek ni myero kiketo i ngec kare man ka kiketo wic ki Elija me dye me agiki; pien lweny pa Elija i Got Karmel mede bang temo ma i iye pa jo Lubanga me dye me agiki, kede kare me temo pa kanisa ki pa lobo tye ki caki kede gik me porofeta ma romo acel.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

Dwon aryo me Revelation 18 ginyutu calo lwongo aryo mapat bot kanisa aryo. Kanisa me acel obedo 144,000 ma i Revelation chapta 7, ki kanisa me aryo ma kilwongo obedo lwak madwong ma i Revelation chapta 7. Lwongo bot 144,000 kitimo ka Roho Maleng tye ka poyo ki pimo; ki lwongo bot lwak madwong kitimo ka Roho Maleng tye ka poyo labongo pimo.

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

> Lanabi owaco ni, "An aneno malaika mukene obino ki i polo, ki twero madwong; piny ocwalo leero ki dwong pa ne. Kede en owaco ki dwon madwong loyo, waco ni, Babilon madwong obur, obur, kede otyeko bedo kabedo pa dayimoni" (Revelation 18:1, 2). Man obedo kwena acel keken ma omiyo malayika marom aryo. Babilon obur, "pien omiyo lobo weng miny i waini pa kwec me keca ne" (Revelation 14:8). Waini mane en ngo?—Pwonye mape adwong pa en. Omiyo piny Sabat mape adwong, kun ocoko Sabat ma i cik ma apar, me angwen; kede odito dok cen lok mape adwong ma Labol con owaco bot Eva i Eden—bedo mape tho pa cwinya, mapire keken. Bal mapol ma rwate kwede en oyabe piny weng, "kun apwonya cik pa dano calo pwonye" (Matthew 15:9).

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

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

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Malak madwong obino piny i poko pa Revelation kabedo apar aboro, ka i dwe September 11, 2001, ot madwong pa New York City gicweyo piny ki bino pa “yamo pa tung anyim” me Islam. En ci ogamo ki dwol ma tye ki teko madwong, waco ni, “Babilon madwong o oro, o oro, kede obedo kabedo pa lacam.” Kede i rek angwen dwol mukene kiwinyo ki bot polo waco ni, “Wuok ki iye, jo na.” Dwol aryo magi gin yaro aryo ma pe rwate ma kicwalo bot kanisa. Kanisa aryo ma pe rwate pa Lubanga i cawa magiko gilwongo ni 144,000 kede rwom madwong.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Kare me temo pi jo 144,000 cako ki Islam me “Woe” ma adek, ma Aisaia nyuto calo “nino me yamo me cam.” Kare me temo man tyeko ki cik me Sande ma bino con i United States me Amerika, kede cweyo keto alama me leero. Leero en ruoth mape atir me tung’ bor, wi Babilon me kombedi. Babilon en “leon” i Daniel chapta me abicel aryo, kede lanabi ma pe ogamo ma oa ki Juda, ma nyutu Laodicean Adventism, ma tho i kare ma cako ki “punda” me Islam (September 11, 2001), kede tyeko ki “leon,” (Babilon me kombedi).

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

I kare ma ki nyutu calo "kome" pa lanen ma pe winyo me Adventism pa Laodikea, "koth me agiki" ki pimo woko, kacce "kwac ma pe kacel" omiyo bot kanisa pa 144,000. Ka kare meno otumore, i "cawa" me "pur piny madit", ma nyutu "cik me Sunday" i United States; kare pa "dwon aryo" me Yabo 18 obino, ki keto "alama" pa "beast", ma obedo "alama" pa "rwot me tung bor". Ka ceke acel, Islam me "Woe ma adek" kitiyo kwede me kelo kom ma medo ki medo i lobo ma odonyo woko ki yie. Kwena ma "ensign" pa 144,000 oyaro i kare pa "kwac ma aryo ma pe kacel" bot kanisa pa "dul madit" nyutu "alama" pa "rwot me tung bor", kede tic pa Islam me "Woe ma adek", ma ki nyutu calo "nyithindo me anyim ceng".

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Kwena ma keto cwiny marac pa teko pa Papa i Daniel 11:44, ki kwena ma cako cayo rem me agiki pa Papa, kimiyo calo "kwena ma obino ki tung me ka ceng yaro" (Islam) ki "tung me wi polo" (cal pa le). I kare meno, calo i kare ma con, Islam me "yamo ma oa ki tung me ka ceng yaro" kelo cweko bot Potu marwat pa Amerika me cako kare, ki kare otum ka Rwot pa tung me wi polo obedo i agiki, "i tung pi madit ki Got Maler ma Lamal ma Loyo", i kot piny pa Megiddo ki i Got Carmel.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Kare me kwer pa Babilon me kombedi, ma yiko kom me tho pa ne (kabur), cako ki cal me tung ceng kendo otum ki cal me tung bor, macalo kom me tho pa lati me Laodikea ma pe winyo otum i lwak me acaki ma nyute loyo bot kanisa. Kabur (kom me tho) ma tye kigolone iye gi aryo—lati me Betel ma mer kacel ki lati me Juuda ma pe winyo—, kiyiko ne i tere i "dok" ki "lawot".

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

Elija nyutu cal pa jo pa Lubanga me kare me agiki, ma gigamo kube ki lapyem me adek, ma ginyutu calgi ki Ahab, Jezebel, ki lanabi pa Jezebel. Jezebel obedo cal pa twero pa Papa i cawa ma angwen pa Tiyatira, ki lanabi pa en i Karmel ginyutu calgi ki lanabi pa Baal ki kabona pa ogweng. Baal nyutu cal pa lubanga ma macoo, ki kabona pa ogweng ginyutu calgi ki Ashtaroth, lubanga ma dako; kono lanabi me bwoc pa Jezebel gityeko bedo macoo ki dako, ma nyutu rwom pa cawa ki dola ma ginyutu calgi ki cal pa le ma pire tek i Kitap me Moko ma ki Nyutu.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

United States keken en aye ma mokwongo me keto cal pa tin i United States, ci lacen i piny weng; kede bene United States en aye nabi ma pe atir pa lwak pa adek. Ahab, rwot pa kabila apar, lore rwot apar me Revelation apar abicel, ma aye dragon, kede Jezebel obedo tin. Elijah otye i tuko me anyim-ki lwak pa adek pa Babilon ma kombedi i Got Karmel, kun ma nyako me cidan pa Babilon obino i agiki ne, pe tye ngat mo me konyo. Kit me tic mar adek pa Elijah lore tuk me i woko ma ki keto i kom jo pa Lubanga me kare me agiki, kede Elijah bene lore nabi ma tye i tuko me anyim kwede twero adek meno.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Gin ma dit i lok pa Elijah obedo “kot”, ma nyuto kot me agiki ma obino piny i lok pa medo. Pien ma kelo bot medo i Got Carmel, Elijah oyaro maber ni kot pe bin, ka keken ki lok pa iye. Kare ma kelo bot “cawa” me kwer pa Jezebel obedo kare ma ki nyutu gi “dwon” me acaki ma ber keken ma kimiyo bot kanisa. “Dwon” meno obino i September 11, 2001; ki i kare meno, “kot” obedo “mapimo” keken, ki i kare meno, ne tye kwena aryo me kot me agiki ma gimedo, ma onongo kitiyo iye i medo pa Habakkuk. Acel ne obedo kwena me bwola me ywak pi Tammuz, ma nyuto kwena me “kuc ki ber bedo”, en mapat ne obedo kwena adier me Apoya adek me Islam.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Kwena atir me 'kot me agiki' ne obero i tici pa Islam i 'Woe' ma adek. Kwenamano ocake ki i kacako acel (ma en Future for America), ki kwena aryo oguro pi lamal, nyaka histori ogamo atir pa kwena atir, ki bende ogamo pe iye bwongo pa kwena me 'peace and safety' i cawa calo man.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> Lok me bunyuto pa Danyel ki pa Yohana myero gi ngeyo. Gin ciko pire keken. Gin mi bot piny lok adier ma ngat weng myero ngeyo. Lok me bunyuto man myero ginyutu i piny. Ki tyeko pa gin i cawa me agiki man, gin biciko pire keken. Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Tyeko makwongo i yore adek pa Elija kimoko ki Elija ma aryo, ma Yesu onyutu ni en obedo Yohana Mubatiza. Kacel, jo aryo meno ma waco adwogi giketo atir Elija ma adek.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Ka giceto woko, Yesu ocako waco bot dano mapol ikom Yohana, “Ngo ma onwongo oceto i cungu me neno? Opok ma kume otamiyo? Ento ngo ma onwongo oceto me neno? Dano ma ocwako gol malewic? Nen, gin ma gicwako gol malewic gitye i gang rwot. Ento ngo ma onwongo oceto me neno? Janabi? Eyo, acwalo botu ni, en bito maloyo janabi. Pien eni aye en ma ki coro ikom ne ni, ‘Nen, acwalo laco kica na anyim wii ni; obiyubu yoi anyim ni.’ Adier, acwalo botu ni, i botgi ma kinywolgi ki mon, onge ngat ma obedo madwong maloyo Yohana Batisita. Ento ngat ma motono i teko pa polo loyo en. Kacok ki cawa pa Yohana Batisita nyo kombedi, teko pa polo kityeko gonyo matek, ki gi ma tye ki teko matek gi kwalo ne ki teko. Pien janabi weng kacel ki Cik ginyutu nyaka i kare pa Yohana. Ka ireme me keto ne i cwiny, eni aye Eliya ma ki nyutu ni bi bino. Ngat ma tye ki wi me winyo, winye. Matayo 11:7-15.”

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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.

> Tin, i Roho ki teko pa Elia ki Yohana Batisita, lakwena ma Lubanga ocwero tye kwayo wii pa piny ma tye ka ceto bot kot bot gin ma ber ki luput ma pud tye ka bino time, rwate ki loro cawa me tem, ki yaro pa Yesu Kristo calo Rwot pa rwodi ki Lawo pa lawoti. I kare matin, dano weng bi lobo i kot pi tic ma otime i kom pire kene. Cawa me kot pa Lubanga otyeko obino, ki i jo Kanisa pa En i piny obedo i iye jami ma ber ki luput me ciko jo ma tye macalo ka i wang mite pa poto ma pe ogiko. Bot dano weng i piny mabor ma bi winyo, myero cik ma tye i kom lweny maduong ma tye katic ginyutu maler, cik ma iye okako bedo pa dano weng.

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> I cawa magi ma agiki me kare me temo pi nyithin me dano, ka kit me cwiny acel acel obino kitero woko pi kare weng i kare matidi, Rwot me polo ki piny tye ka kwayo ni Kanisa pa En oyeto woko ki cako timo tic macalo pe kare mo keken. Jogi ma Kristo otyeko yweyo gi woko ki ngec me adwogi ma wel, i wang Rwot Yesu gi tye jo ma oyero pa En; En oyubu gi loyo jo weng mapat i wang piny; ki En tye ka geno i gi ni ginyutu pako pa En ma olwongo gi ki i butu kelo gi i lee ma lamal. Gueng ma kimiyo tutwal myero kiyabo bot jo mukene. Lok maber me ogwoko myero ocito bot dul weng, kaka weng, leb weng, ki jo weng.

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> I gin ma lanabi pa kare macon oneno, Rwot pa kit ma lamal onongo gineno calo en ma omiyo kanisa ne ler ma pire tek i cawa me otum ki pe geno ma tye anyim dwogo ne me aryo. Calo Cing pa Rwom, myero orwenyo i wi kanisa ne, ‘ki yec i lapira ngeye.’ Malaki 4:2. Kede, ki i lupwonye keken ma adaa, myero ogwanyo teko me kwo, dwong cwinya, kony, ki yec ma adaa.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> Obino pa Kirisito bino obed i cawa ma macol pire kene i gin mukato me piny man. Nino pa Nuhu ki pa Lot gicoyo kit pa piny matidi ki obino pa Wod dano. Weche pa Kitabu Maler, ma tye ka yabo i anyim bot cawa man, gicwero ni Setani bino timo tic ki teko weng, ‘kacel ki bwola weng me gino marac.’ 2 Tesalonika 2:9, 10. Tic pa en tye ka nyutu terang ki medo maber me macol, ki bal mapol-pol, yore me yie marac, kacel ki yie me bwola i nino magi me agiki. Pe keken Setani tye ka cwako piny i rubo, ento bwola pa en tye ka piyo kanisa ma gityeko cwero ni gin pa Rwot wa Yesu Kirisito. Dwogo woko ma madwong ki yie bino medo obedo macol matek calo oturo piny. Bot jo pa Lubanga, obedo oturo me tem, oturo me ryo, oturo me lubo gi pi nying adiera. Ento ki bot oturo ma macol man, Ler pa Lubanga bino leye. Prophets and Kings, 716, 717.

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