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# Rome Establishes the Vision - Number Sixteen

Ruma oketo lamal me neno pire tek - Namba apar abicel

The Final Test: Understanding the Symbolism of Rome and the Triple Application of Prophecy

Tem ma agiki: Ngec me kit me cal pa Roma ki tic me keto pa porofesi ma it adek

Author

Jeff Pippenger

Published

September 4, 2024

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Those on the wrong side of this final controversy of the symbol of Rome lean upon a flawed application of a triple application of prophecy as they suggest that the three Rome’s are defined by the three Sunday laws of the years 321, 538 and the soon-coming Sunday law in the United States. In doing so they place an incorrect slant upon the rule and the prophetic history they select, as was also done in the controversy over the four insects of Joel. The four generations followed by four devouring insects in the first six verses of Joel address how God’s people are progressively decimated over four generations, and that the decimation was accomplished by Adventism’s acceptance of the theology of Rome and apostate Protestantism.

Jogi ma tye i but marac i kontroversi me agiki ikom cal pa Loma, gicengo ikom keto ma opoto me lok pa janabi i kit adek, pien gi yaro ni Loma adek gicwako nyinggi ki cik pa Sande adek me mwaka 321, 538, kede cik pa Sande ma bino macok coki i United States pa Amerika. I timo kamano, gibolo cik kede histori pa lok pa janabi ma gi yero i wang ma pe atir, kaka bene otimo i kontroversi ikom gik me camo angwen pa Yoel. Jenereson angwen, ma dong gik me camo angwen malubo gi, ma kicoyo i gere abicel me caki i buk Yoel, nyutu kit ma jo pa Lubanga gikwanyo piny cok ki cok i jenereson angwen; kendo balo-gi otimore pi cwako pa Adventism me thioloji pa Loma kede Protestantism ma oweko adwogi.

In the current controversy those who attempt to employ the Sunday law to define the three Rome’s, avoid the truth that there are actually four Sunday laws that are identified in God’s prophetic word, and that the year 321 represents the soon-coming Sunday law in the United States, and the Sunday law of 538 typifies the Sunday law which is enforced upon all the nations of the world. Four Sunday laws does not identify three Sunday laws, especially when the third manifestation in a triple application of prophecy represents the final fulfillment. The soon-coming Sunday law in the United States is not the final Sunday law, it actually marks the beginning of a series of Sunday laws as each nation on the globe progressively accepts the mark of papal authority.

I kom lweny me lok ma tye kombedi, gin ma temo cwalo cik pa Sande i yaro Ruma adek, gi yweyo ada ni adada tye cik pa Sande angwen ma ki nyutu iye i lok pa poropheti pa Lubanga, kede ni mwaka 321 tye calo nyutu cik pa Sande ma bino cok coki i United States, kede ni cik pa Sande me mwaka 538 twer calo cik pa Sande ma kicako miyo obed i piny weng pa lobo. Cik pa Sande angwen pe nyutu cik pa Sande adek, labongo ka nyutu ma adek i tic me adek pa poropheti tye calo nyutu otum ma agiki. Cik pa Sande ma bino cok coki i United States pe en cik pa Sande me agiki; en adada nyutu cako pa rwom me cik pa Sande, ka piny acel acel i lobo, pire keken, gi gamo cal me twero pa Papa.

Those who were awakened in July 2023 are required to understand that the prophetic test that confronts them occurs during the outpouring of the Holy Spirit, and that during that outpouring one class is receiving the “oil,” and the other class is receiving “strong delusion.” The primary representation of those who receive strong delusion is represented in the very chapter where the expression strong delusion is located, and in that chapter the truth that is either loved or rejected is the truth which defines the prophetic relationship between pagan Rome and papal Rome.

Jogi ma gu gonyo i dwe me July 2023 myero gi ngeno ni tem pa porofeti ma tye ka yubo gi obedo ikare me cwalo woko Tyen Maleng, kede ni, ikare pa cwalo woko eno, dul acel tye ka cwako “mafuta”, ento dul mukene tye ka cwako “strong delusion”. Nyutu mapire tek pa jo ma tye ka cwako “strong delusion” ononge i dyer keken ma lok “strong delusion” tye iye, kede i dyer eno, adwogi ma gimito onyo gikwanyo obedo adwogi ma teto rek me porofeti i kom Rome ma “pagan” kede Rome ma “papal”.

The prophetic relationship between 321 and 538 is shown by the prophetic relationship between the church of Pergamos and the church of Thyatira. In the last days, pagan Rome, represented by 321 and Pergamos, is a symbol of the United States, and papal Rome, represented by 538 and Thyatira, is a symbol of Modern Rome.

Rwom me porofesi ma tye icake 321 ki 538 ki nyutu ne ki rwom me porofesi ma tye icake kanisa pa Pergamos ki kanisa pa Thyatira. I cawa me agiki, Rome ma pe yaro Lubanga, ma ki nyutu ne ki 321 ki Pergamos, obedo cal pa United States; ki Rome pa Pope, ma ki nyutu ne ki 538 ki Thyatira, obedo cal pa Rome me kombedi.

The first Rome of 321 was a singular power state, and the second Rome of 538 was a dual power representing a combination of church and state with the church in control of the relationship. The third and final Rome, which is modern Rome, is a threefold power that consists of the dragon, the beast and the false prophet.

Rome me mukwongo i higa 321 obedo gamente ma twero ma pire rom acel keken, ki Rome me aryo i higa 538 obedo twero ma pire rom aryo ma nyutu kato pa kanisa ki gamente, kun kanisa omako twero me lubo lare megi. Rome me adek ki me agiki, ma en Rome me kombedi, obedo twero ma pire rom adek ma tye ki nyoka madwong, lec madwong ki lanabi ma pe adieri.

Paul taught that to not understand the prophetic and historic relationship of pagan Rome (the dragon) and papal Rome (the beast) was to manifest a hatred of the truth which brought about strong delusion. All the prophets, including Paul were more specifically addressing the last days, so the relationship between the two powers in Paul’s history represents the relationship between the three powers of Modern Rome in the last days. To reject the prophetic relationship that “forms” the threefold union of the dragon, the beast and the false prophet in the last days is to secure strong delusion for yourself.

Paulo onongo opwonyo ni pe ngeyo kube me porofetik ki me hitori ikom Ruma ma pe yaro Lubanga (draakon) ki Ruma pa Popi (lewic) en nyutu pe imaro adiera, ma cweyo keca me bwok ma tek. Janabi weng, kacel ki Paulo, onongo gicoyo lok pire tek pi cawa pa agiki; ento kube ma tye ikom twero aryo i hitori pa Paulo nyuto kube ma tye ikom twero adek pa Ruma me kombedi i cawa pa agiki. Kwanyo woko kube me porofetik ma cweyo rwom adek pa draakon, lewic, ki janabi me bur i cawa pa agiki en keto i keni keca me bwok ma tek.

Uriah Smith’s private interpretation of the king of the north represented a “cause” that produced an “effect.” But the class that is on the wrong side of the controversies about Rome is specifically identified as being unable to reason from cause to effect. Smith did not see that his flawed application of the king of the north would produce a prophetic platform which would lead him to also misrepresent the sixth plague, where there is a warning to keep or lose the garment of Christ’s righteousness.

Poko lok pa keken pa Uriah Smith ikom Rwot me tung bor onongo nyutu kite ma okelo adwogi. Ento dul ma tye i tung marac ikom lweny me lok ikom Roma kityeko keto ngec kakare ni pe gi twero paro ki kite dok i adwogi. Smith pe oneno ni keto lok pa en ma marac ikom Rwot me tung bor bino yubo twolo me lok pa nabi, ma bino miyo en bene opoko marac lakwo ma abicel, ka tye ciko me gwoko onyo rwenyo goye me bedo kakare pa Kricito.

As with Paul’s emphasis in Second Thessalonians, John in chapter sixteen of Revelation and the sixth plague emphasizes the necessity of understanding who the three powers who lead the world to Armageddon are. Smith’s flawed application of the king of the north provides witness to an inability to rightly apply types and antitypes.

Macalo kwede gony ma Paul omiyo i Second Thessalonians, John i gatek apar abicel me Revelation ki i cobo ma abicel bende ogonyo ni myero ngene ngo gin twero adek ma gilako piny weng bot Armageddon. Keto mape atir ma Smith otime kwede ‘king of the north’ omiyo lami ni pe tye twero me keto atir types ki antitypes.

Smith could not, or would not, apply the principle so strongly set forth in the writings of Paul that the literal before the time-period of the cross represented the spiritual after the time-period of the cross. When this principle is carefully and correctly followed it is easily demonstrated that the “king of the north” is one of many symbols that represent the spiritual “king of the north” in the last days. Seventh-day Adventists above any other people should know that one of the primary structures that prophecy is based upon is the controversy between Christ and Satan. Christ is the true King of the north, and Satan has been attempting to manifest himself as the counterfeit king of the north.

Smith pe onwongo twero, onyo pe onwongo mito, me tic ki kitema ma kiketo ki rwom madit i gony pa Paulo ni gin ma onongo tye kama pire tek i kare macon me Lawi onongo nyutu gin me Jwii i kare malubo me Lawi. Ka ki lubo kitema man ki ngwec maber kacel ki atir, ki tyeko yaro maber ni "king of the north" obedo acel ki cal mapol ma ginyutu "king of the north" ma me Jwii i cawa me agiki. Seventh-day Adventists, maloyo jo mukene weng, myero ngeyo ni acel i poto madit ma poro tye iye, obedo lweny i tung Kristo ki Setan. Kristo en Rwot atir pa "king of the north", ento Setan dong tye ka temo nyutu pire calo "king of the north" mape atir.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalms 48:1–3.

> Wer ki Zaburi pi wodi Korah. Rwot en madit, ki me pak madit i paco pa Lubanga wa, i got pa lamaleng ne. Maber i kabedo ne, mor pa piny weng, obedo Got Siyon, i tung pa bor, paco pa Rwot madit. Lubanga ng’eyo i ot pa rwot me iye calo kabedo me gwoko.

Satan’s efforts to counterfeit the true King of the north, includes employing the pope of Rome as his earthly representative. Satan is antichrist, and so is the pope of Rome, who is Satan’s proxy in his work of deception.

Rwate pa Satan me nyepo Rwot ma tye ada pa bor, mede kwede keto Papa pa Roma calo lami pa ne i lobo. Satan obedo Antikristo, ka Papa pa Roma kadi bene obedo Antikristo, ma en lami pa Satan i tic pa ne me rwenyo.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> "Me gwoko lonyo kede luor pa piny, Kanisa onwong'o me yaro kica ki kony pa jogi madwong i piny; ci kamano, ka en ojwero Kristo, onwong'o cweyo luor ki geno bot laloc pa Lakworo—Episikopo pa Ruma." The Great Controversy, 50.

In the breakup of Alexander the Great’s kingdom, Seleucus Nicator became the first king of the north in the history represented in Daniel chapter eleven. His father, Antiochus, had been an influential leader in Alexander’s kingdom, and his son, Seleucus, was made the satrap of Babylon. A “satrap” is a governor, and when Seleucus had secured three of the four geographical areas that Alexander’s kingdom divided into, he became the king of the north.

I kare me bolo piny pa Alexander Maduong, Seleucus Nicator obedo Rwot me Bor ma acel i ngec me gin matime ma kicwalo i Buk pa Daniel, gede apar acel. Won ne, Antiochus, obedo laloc ma tye ki twero madwong i piny pa Alexander, ci wod ne, Seleucus, kicoyo ne satrap pa Babulon. Satrap en laloc pa piny; ci ka Seleucus otyeko cwako dul adek i dul angwen ma piny pa Alexander obolo iye, obedo Rwot me Bor.

Smith’s private interpretation and avoidance of grammatical rules led him to assume the final powers that made up Satan’s confederacy of evil in the last days were represented in prophecy as literal powers, not spiritual powers. Thus, he could not see that Seleucus Nicator as the first king of the north, the governor of Babylon, would of prophetic necessity represent the final spiritual king of the north who was the power that controlled modern spiritual Babylon.

Nyutu pa Smith ma pa iye keken, kacel ki weko cik me leb, omiyo oketo iye ni twero agiki ma otunge rwom marac pa Satan i kare agiki, kiyaro i laporoc calo twero me lobo ma romo neno, pe calo twero me lamalamo. Kica, pe onongo onen ni Seleucus Nicator, rwot me tung maloyo ma acel, lacoo pa Babilon, i cing me laporoc myero oyaro calo rwot me lamalamo ma tung maloyo ma agiki, ma obedo twero ma otelo Babilon me lamalamo me kombedi.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:1-6.

> Kede obino malaika acel ikin malaika abiro ma ocayo kop abiro, okwaco ki an, owaci bot an ni, Bii kany; abi nyuti kwero pa malaya madwong' ma obedo i wi pi mapol: kun ma rwodi me lobo otimo obwenzi ki en, kacel ki jo me lobo gicengo ki wayini pa obwenzi ne. Ento okwanyo an i Lamo, oketo an i coya; ci aneno dako obedo i wi le ma rangi me mac-mac, ma opong ki nying me cayo nying Lubanga, tye ki wi abiro ki iye apar. Ci dako onongo kiyiko ne i yik me puropo ki mac-mac, kicwalo ne ki dhahabu, kidi ma wel ki perolo, tye ki kop me dhahabu i lwete ma opong kwede gik me yabu marac kacel ki kwal pa obwenzi ne: ci i lub wii ne onongo kicoyo nying, MYSTERY, BABYLON MADWONG', MIN PA MALAYA KACEL KI GIK ME YABU MARAC ME LOBO. Ci aneno dako ocengo ki remo pa jo maleng, kacel ki remo pa lajul me Yesu ma gicweyo pi Yesu; ci ka aneno ne, acako lare madwong'. Revelation 17:1-6.

The power that governs Babylon in the last days is the papal church, and she is therefore also the spiritual king of the north.

Twero ma tye ka telo Babulon i kare me agiki en kanisa pa Paapa; omiyo en bende obedo rwot me roho pa tung Bor.

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4-6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome. The purple and scarlet color, the gold and precious stones and pearls, vividly picture the magnificence and more than kingly pomp affected by the haughty see of Rome. And no other power could be so truly declared ‘drunken with the blood of the saints’ as that church which has so cruelly persecuted the followers of Christ. Babylon is also charged with the sin of unlawful connection with ‘the kings of the earth.’ It was by departure from the Lord, and alliance with the heathen, that the Jewish church became a harlot; and Rome, corrupting herself in like manner by seeking the support of worldly powers, receives a like condemnation.” The Great Controversy, 382.

> Dako (Babulon) ma i Revelation 17 kicwalo ne ni, “ocwalo bire me purple ki scarlet, ki ocobo kwede gol, ki kidi ma welo, ki perolo; tye ki akom me buloro i cinge ma opong ki gin ma pe kimaro Nyasaye ki kwedo: … ki i wi-tungone kicoyo nying ma, Mystery, Babylon the Great, mino pa malaya.” Lam pa Nyasaye owaco ni: “Aneno dakoni opiw ki remo pa jo maleng, ka keken ki remo pa jo ma ogiko kwo pi Yesu.” Babulon kicwalo keken ni “ot madit ma rwako kom i wii ruwodi me piny.” Revelation 17:4-6, 18. Twero ma i kare mapol tutwal orwako kom ki teko me goro i wii ruwodi pa Cristiendom obedo Roma. Rangi me purple ki scarlet, gol, kidi ma welo ki perolo, gonyo cal maber dwong’ pa lamal ki dit pa rwot maloyo, ma kom pa Roma ma cwiny malo tye katic kwede. Pe tye twero mukene ma twero cwalo adaa calo “opiw ki remo pa jo maleng” calo dul ma okwano matek jo malubo Kristo. Babulon keken kigoyo ne bal me lony ma pe kakare kwede “ruwodi me piny.” Kit ma dul pa Juu obedo malaya en ni, gityeko golo piny ki Rwot, ka gilonyo kwede jo ma pe yaro Nyasaye; ki Roma, ka kego komye kacel keken kun okwayo kony pa twero me piny, kiketo iye kwac maromo. The Great Controversy, 382.

The governor is the king, and according to Isaiah, a king is a kingdom and is also the capital city of a kingdom.

Gavana en rwot, ci ki wac pa Aisaia, rwot en lobo pa rwot, ci bende en kabedo madit pa ne.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 7:8, 9.

According to the witness of Isaiah, a student of prophecy who awakens in July of 2023 to a prophetic testing process must recognize the prophetic symbolism of the “head” if he wishes to be established. If he doesn’t recognize and apply the symbolism of a “head” when called for, then he is not established. Those who disbelieve are not established, and therefore Isaiah is identifying two classes of worshippers in the last days who either are established or are not established. They are the same two classes who either have the “oil,” or they don’t have the “oil.”

Ki adwogi pa Aisaia, ludito me poropheti mo ma ocako i July 2023 i yo me temo me poropheti, myero ongeyo cal me poropheti pa "wi" ka obedo mito obed matut. Ka pe ongeyo, kede pe otiyo ki cal me "wi" i kare ma kikwayo, to pe obed matut. Jogi ma pe gene pe gubedo matut; ci Aisaia tye ka nyutu dul aryo pa jo me wero i cawa agiki, ma gin onyo gubedo matut onyo pe gubedo matut. Dul aryo ma Aisaia tye ka nyutu en aye gin: jo ma tye ki "mafuta", onyo jo ma pe tye ki "mafuta".

One class that is established and has oil, receives the message of the Midnight Cry that began to be opened up in July of 2023, or they receive the strong delusion of Second Thessalonians. Their test is the formation of the image of the beast, and the way in which the beast is formed, whether the papal beast of the Dark Ages, or its image that is formed by the United States, or the threefold union that leads the world to Armageddon. This includes the necessity of recognizing that the “head,” the “king” the ruler of the other two powers that make up the threefold union, is the papal power.

Dul acel ma kicweyo maber kede ma tye ki mafuta, gamo kwena me “Midnight Cry” ma ocako yabo i dwe July me 2023; onyo gi gamo yubu ma pire tek me “Second Thessalonians”. Temgi en timo cal me “beast”, kede kit ma “beast” kicweyo kwede—ka en “papal beast” me “Dark Ages”, onyo cal ne ma ki timo ki United States, onyo kube ma kato adek ma tero piny weng i “Armageddon”. Man tye kede mite me ngeyo ni “wi”, “Rwot”—ludito ma rweyo pa twero aryo mukene ma gicweyo kube ma kato adek—en twero pa Papa.

The “head,” the capital city of Judah was Jerusalem, the city that the Lord chose to place His name.

‘Wi’, kabedo me rwot pa Yuda, en obedo Jerusalem, gweng ma Rwot oyero me keto nying pa En.

> And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother’s name was Naamah an Ammonitess. 1 Kings 14:21.

> Rehoboam, wod Solomon, obedo rwot i Yuda. Rehoboam obedo i mwaka 41 ka ocako bedo rwot, ci obedo rwot pi mwaka 17 i Jerusalem, kabedo ma Rwot oyero aa ki i dul weng pa Israel, me keto nyingne iye. Nying minne obedo Naama, dako me Ammon. 1 Kings 14:21.

In the great controversy between Christ and Satan, Christ’s capital city, where He places His name, is Jerusalem, and Satan’s counterfeit was the literal city of Babylon that represents spiritual Babylon that great city in the last days. Satan places his name upon the head as a counterfeit of God’s city and capitol. The king that resides there is the mother of harlots who commits fornication with the kings of the earth. The mother of harlots is the papal power, and her daughters are the fallen Protestant churches, of which the premier fallen apostate church is the apostate Protestants of the United States.

I lweny madit i kin Kristo ki Satani, bur kapitol pa Kristo, kama en keto nyingene, obedo Jerusalem, ento me Satani me yubo pe atir obedo bur pa Babilon ma atir, ma nyuto calo Babilon me Mwoyo—bur madit i nino me agiki. Satani keto nyingene i wi, calo kiyubo me pe atir i kom bur pa Lubanga ki kapitolne. Rwot ma obedo kany en min dake me cwinyo, ma otimo cwinyo ki rwodi pa piny. Min dake me cwinyo obedo twero pa Papa, ki nyakone gin kanisa pa Protestanti ma obo; i iye, kanisa ma madit loyo i obo ki weko yore pa Lubanga obedo Protestanti ma obo pa Amerika me United States.

Those apostate Protestants represent the Protestant horn of the earth beast, and they are connected with their mother since their rejection of the prophetic message that was unsealed in 1798. Their counterpart, the Republican horn, is connected with the kings of the earth through their relationship with the United Nations, the ten kings of Revelation seventeen. The threefold union which leads the world to Armageddon is represented by its head, where its name is placed, and spiritual modern Rome is spiritual modern Babylon. Its “head” is the papal power.

Jo Protestanti ma orem woko tito iye tung pa Protestanti pa lebi pa lobo, ki gitye arwata ki min gi cokki ki kare ma gi okwero lok me lanen ma kityabo woko i 1798. Gin ma arwata kwede gi, tung pa Ripobulika, tye arwata ki rwodi pa lobo kun kubo gi United Nations, rwodi apar me Revelation sapta apar abiro. Kacel me adek ma kelo piny i Armageddon tito iye ki wi ne, kama inying ne kityeko keto, ki Rome me Roho me kare kombedi obedo Babilon me Roho me kare kombedi. Wi ne obedo teko pa Papa.

The first represents the last and whether you apply Daniel chapter two as did the Millerites, as representing four kingdoms, or as has been opened up in the last days as representing eight kingdoms, the first kingdom was literal Babylon. The Millerites would inform you the last was literal Rome. Babylon and Rome are interchangeable symbols, for they are the first and the last of a prophetic line.

Ma acaki nyutu ma agiki, ki ka i keto Daniel chapta aryo macalo Millerites otime ne, calo nyutu duk me rwot angwen, onyo macalo ki luyo woko i kare me agiki calo nyutu duk me rwot aboro, ento duk me rwot ma acaki ne obedo Babulon ma pe lamal. Millerites bi mii in ngec ni ma agiki ne obedo Room ma pe lamal. Babulon ki Room tye calo lamal ma romo loko iyie, pien gin ma acaki ki gin ma agiki i rek me porofesi.

In the last days the first kingdom of literal Babylon represents the eighth and last kingdom which is spiritual modern Babylon, and is also spiritual modern Rome. Upon the two witnesses represented in Daniel chapter two Babylon and Rome are interchangeable symbols.

I kare me agiki, lobo pa rwot me acel pa Babilon ma kikome tye calo alama pa lobo pa rwot me namba 8 ki me agiki, ma en Babilon me cwinya ma kombedi, kede en bene Loma me cwinya ma kombedi. I kom jo aryo ma gimiyo waci ma kinyutu i Daniel pot me aryo, Babilon ki Loma obedo alama ma romo gicoyo botgi.

When the papal whore is portrayed with a name on her forehead that identifies “Mystery Babylon,” it is also identifying “mystery Rome.” A prophetic “mystery” represents a truth that is so profound that it is impossible to understand the depth of the truth represented therein, especially without the influence of the Holy Spirit. But a biblical “mystery” also demands that what is revealed in connection with the mystery is a required understanding for those who seek to pass the test. This is why two witnesses in Revelation emphasize the need to understand modern Rome.

Ka ki nyutu kahaba pa Paapa ki nying i tung wi ne ma nyutu ni "Misteri Babilon", mano bene nyutu ni "Misteri Roma". Misteri me porofeci nyutu lok ma atir ma piny matek i cwiny, ma pe romo nongo piny pa lok ma ki nyutu iye, pi labongo pe tye lwak pa Lamo Maleng. Ento misteri me Baibul bene mito ni gin ma ki yaro piny i kube ki misteri obed ngec ma myero pi joma temo gudo tem. En aye omiyo shahidi aryo i Yabo pa Yohana giketo pire tek i mito me nongo ngec me Roma me kombedi.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Kany tye rieko. Myero dano ma tye ki ngec okano namba pa le; pien en namba pa dano; ki namba pa en obedo 666. Revelation 13:18.

“Wisdom” understands the number of the beast, which is the number of a man whose number is six, six, six. The “man of sin” is the head of the beast. Wisdom is an attribute of the wise virgins in the last days, and it is also a symbol of those who understand the increase of knowledge in the last days. Those who do not understand are foolish virgins and are the wicked. The “wisdom” they do not understand must of prophetic necessity be in the context of the final prophetic test, for this is when the wise and foolish virgins exist. They must understand “six, six, six.” The mind that has wisdom is also located by John in the last days in Revelation chapter seventeen.

“Ngec me paro maber” ngeyo namba pa lamac, ma obedo namba pa ngat; namba ne obedo abicel, abicel, abicel. “Ngat me lapor” obedo wi pa lamac. Ngec me paro maber obedo kit pa dako maleng ma tye ki ngec me paro maber i cawa me agiki, ki bende obedo alama pa jo ma ngeyo medo me ngec i cawa me agiki. Jogi ma pe gi ngeyo obedo dako maleng ma lalar, ki bende gi obedo jo marac. “Ngec me paro maber” ma pe gi ngeyo myero, ma me poro, obed i kare me temo me poro ma agiki, pien en aye kare ma dako maleng ma tye ki ngec me paro maber kede dako maleng ma lalar tye. Myero gi ngeyo “abicel, abicel, abicel.” Cwiny ma tye ki ngec me paro maber bende Yohana otyeko nyutu i cawa me agiki i Buk me Revelation chapta apar abic aryo.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Kany tye wic ma tye ki ngec. Wii abicel gin got abicel, ma iye dako obedo. Kede tye rwodi abicel: abic opoto woko, acel tye, ki mukene pod pe obino; ka obino, myero omede kare manok. Kede le ma obedo con, ento kombedi pe tye, en aye aboro, ki obedo i kin abicel, ki oceto i balo woko. Revelation 17:9-11.

The “mind” that has the wisdom to understand the number “six, six, six,” is a wise virgin who has obtained the “mind of Christ.”

“Wic” ma tye ki ngwec me ngeyo namba “abicel, abicel, abicel,” en nyako cel ma tye ki ngwec ma oyudo “wic pa Kristo.”

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Pien ngat mane ma ongeyo paro pa Rwot, me omyero opwonyo en? Ento wa tye ki paro pa Kirisito. 1 Corinthians 2:16.

The class of wise virgins have the mind of Christ, and the foolish wicked virgins have the mind of Christ’s adversary.

Dul pa nyiri ma tye ki rieko tye ki paro pa Kristo, kede nyiri ma pe tye ki rieko, ma marac, tye ki paro pa lakar pa Kristo.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God.” Review and Herald, July 13, 1897.

> Cawa obino ni cal matir omwony i tung ii otum me kit marac. Kwena pa Malaika me adek kityeko cwalo woko i piny weng, me keto ngec bot jo ni pe myero gicwako alama pa lec onyo pa sanamu pa en i wang wicgi onyo i limagi. Cwako alama man romo donyo i yero acel kede lec, calo gin ma en otyeko timo; kede konyo tam wic maromo ceke, ma tye kawot atir ki Lok pa Lubanga. Review and Herald, July 13, 1897.

The formation of the image of the beast is the final test for the virgins of the parable, and the wise have the mind of Christ, for they have come to the same decision as Christ, for they have submitted their wills unto the Holy Spirit’s direction. The formation of the image of Christ in the wise virgins contrasts with the formation of the image of the beast in the foolish virgins. The foolish virgins come to the same decision as the beast, for they became confused upon the test question concerning the correct identification of the antichrist, who is the counterfeit king of the north and the head of modern Rome.

Yubu cal pa lim obedo tem pa agiki pi nyako me ger, ki nyako ma ki kica tye ki paro pa Kirisito, pien gi obino i tam acel ki Kirisito, pien gi omiyo cwinygi piny bot lwayo pa Tipu Maleng. Yubu cal pa Kirisito i nyako ma ki kica bedo macok ki yubu cal pa lim i nyako ma pe ki kica. Nyako ma pe ki kica gi bino i tam acel ki lim, pien gibunye i penyo me tem ikom nyutu atir pa Antikirisito, ma obedo rwot pa bor ma pe atir ki wi pa Ruma manyen.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> Jogi ma tye ki peko i ngec gi pa lok, ma pe gineno tiend Antikristo, atir gin bi keto pire kene i tung pa Antikristo. Kress Collection, 105.

The foolish virgins in the testing time that is represented as the formation of the image of the beast become confused in their understanding of the word. Their confusion is premised upon misunderstanding God’s prophetic word, and failing to see the correct meaning of Modern Rome, they receive strong delusion, come to the same decision as the beast, and advocate the same papal ideas in direct opposition to the word of God, and place themselves on the side of antichrist.

Nyeko ma pe ogonyo ma tye laloc i cawa me tem ma kikwayo calo cweyo cal pa lewic, gibedo ma wicgi opoyo i ngec pa lok pa Lubanga. Poyo wicgi bino ki ngeyo marac pa lok pa laneneno pa Lubanga, kede pe neno adwogi ma atir pa Roma me kombedi, gikwano poyo wic ma tye matek, gibino i tam acel kwede lewic, kede gicwako tami pa Papa acel i lwak maber kwede lok pa Lubanga, kede gicako bedo i tung pa Antikristo.

We will continue these thoughts in the next article in this category.

Wa bimedo paro magi i coc ma bino anyim ma i kit man.

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