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# The Book of Daniel - Number Ninety-Two

Buk pa Daniel - Namba 92

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Kweyo i wang Poropheti: Keto i tic ma adek i lok ma agiki abicel ki acel pa Danyel kede ler ma medo yaro anyim pa Malak ma adek

Author

Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

I wot me Millerite, medo ngec kigolo, ki onongo otemo madwong jo ma giwaco ni gin Protestanti i United States me Amerika, ento pe gi keken. Sardis, bung pa Lubanga ma ocako aa ki i atura me laco madit pa Papa, onongo ki lwayo ne wot i ngec ma opong mapol pi Lok Maber, ma onongo bino yaro ka Ot Maleng me Polo kigolo. I wot me Malaika me adek, medo ngec kigolo i nino 11, dwe me September, 2001, ki onongo otemo Adventism pa Laodicea i wang lobo weng. Pien mano, adwogi ma kiporo i rek abicel me agiki me Daniel 11, ma aye kama medo ngec oaa iye, kigengo ne ki Adventism pa Laodicea.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> Joyengo ma romo manok, ma tye ki yie matir i tutwal ma kare (1 Corinthians 3:10, 11), gicwiny ocoke, pien lupur me kwena me bwola ogengo tic. Macalo jo yengo i omer pa Jerusalem i cawa pa Nehemiah, jo mogo onongo tye ki mwete me waco ni: ‘Twero pa jopako twolo ocwer, ki lupur obedo mapol; omiyo wa pe twero yengo.’ Nehemiah 4:10. Gikeyo tutwal i lweny ma pe kato ki kweko, yeyi, tim marac, ki gin mukene weng me gengo ma Satani yubo ki wii me gengo wot-gi anyim, jo mogo ma onongo gin joyengo ma tye ki yie matir, gicwinya opoto; ki pi kuc ki gwoko ber pa jami gi ki kwo gi, gi weko woko tutwal ma kare. Ento jo mukene, pe gicwerre ki geng pa jarawi-gi, giyaro pe ki bwogo waco ni: ‘Pe ibwogo gi; poyo wii ikom Rwot, ma obedo madwong ki matek’ (verse 14); ci gimedo ki tic, ngat acel acel ki ligor onyutu i cingegi. Ephesians 6:17.

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> Mwoyo acel keken me mir ki kwalo adier en aye otyeko ywayo jo ma kwalo Lubanga i kare weng; kede bene, bedo keni acel acel ki geno maler bene otyeko kimito bot lami pa En. Lok pa Kristo ma owaco bot laremo me acaki rwate bot jo malubo En nyo i giko kare: ‘Gin ma an awaco bot wun, an awaco bot gi weng: bedu keni.’ Mak 13:37. Lweny Madit, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Yaro wac pa nyiriri abicel ma agiki i buk Daniel ocako i piny me minisitri ma gikonye kene pa Adventism pa Laodikea. Ci lacen, ka cawa omede, lalaro me ngec pa Nyasaye ma rwom (gi mapwony) pa Adventism pa Laodikea gicamo kwede. Gin lweny ma gigamo kwede i temo me giyubu wac, kare keken, gikwanyo wang le ma adwong ki cwec maler pa nyiriri ma gityeko puro kwede ki lwenyo kwede. Giyubu magi i agiki gikelo bot ngec me lanen ma con pe giyero, ento dong gicwec, ki gineno ni gin but wang le ma tye ka wot anyim pa malaika ma adek.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Millerites gicwako keken kingdom angwen me poropheti me Bible, ento pe acel pi 1844 onwongo ki ngec ni United States obedo beast ma oa ki piny me Revelation 13, ci ngec man oyero cing ni papacy pe obedo keken but pa kingdom me Roma, ento ma atir obedo kingdom ma abic me poropheti me Bible.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> Ki i cal pa draagon madongo ma mit calo rem, le calo leopard, kacel ki le ma tye ki tungu calo me lamb, gavumenti me piny ma loyo matek i tic me cwalo piny cik pa Lubanga kede me cwer jo pa En, ginyutu bot John. Lweny mede nyo wa i agiki me cawa. Jo pa Lubanga, ma gicwalo gi cal pa dako maleng kacel ki lutino pa en, ginyutu calo gitye manok tutwal. I cawa agiki, otogo manok keken obinongo tye. I komgi, John owaco ni ‘gin ma gi gwoko cikke pa Lubanga, kede gitye ki laro pa Yesu Kristo.’

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> Ki kom kwene cal, ci dok ki kom Kit pa Paapa, Setani ogamo twero pa iye pi mwaka mapol mapol me temo kwanyo woko ki i lobo jo ma nyutu adwogi pa Lubanga ma atir. Jo me kwene cal ki jo pa Paapa gityeko bedo kwede cwinya acel keken pa nino madit. Gi lutino lok nono ni: Kit pa Paapa, kun tero calo ni tye ka timo tic pa Lubanga, obedo luru ma goro loyo ki kica madit. Ki kit pa Kanisa pa Roma, Setani okungo lobo weng. Kanisa ma gicayo ni obedo pa Lubanga ocweyo gi i dul pa lup man, ci pi mwaka maloyo alufu acel jo pa Lubanga gigamo peko i bwo cwiny marac pa nino madit. Ci ka Kit pa Paapa gikiweyo twero pa iye, kigiweyo me cweyo woko lugoro, Yohanna oneno twero manyen ma obino me dwogo dwon pa nino madit, ci me mede ka timo tic acel acel ma kica ki ma cwanyo nying Lubanga. Twero man, ma obino me bedo agiki me lweny ikom kanisa ki cik pa Lubanga, kimaro nininge ki le me gweng ma tye ki yang calo me otino me lare.

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> Ento coyo rek ma pire tek pa kalamu me lanabi nyutu ni tye aloka i tung’ man ma kuc. Lewic ma tye ki cing calo me lam owaco ki dwon me drakon, ki “otimo lwak weng pa lewic me acel i anyim mere.” Lok me lanabi owaco ni obiwaco bot jo ma bedo i piny ni myero gitim cal pi lewic, ki ni “ogamo weng, tin ki madit, jarwate ki lacem, libere ki jigi, me ywako alama i lubanga gi ma ceke, onyo i lacocgi; ki ni pe ngat mo twero cato onyo ceno, gudo ngat ma tye ki alama, onyo nying pa lewic, onyo namba me nyingne.” Makato ni, Protestantism tye ka rwate i rek pa Papasi. Signs of the Times, November 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Ka lacim pa tyen lok abicel ma agiki i pot buk Daniel 11 kigolo, kineyo ni yore weng ma kicoyo cal iye i tyen lok abicel man, tye kicwalo kit me timo kidoko kede pa teko adek ma Sister White kombedi ocwalo nyinggi ni "paganism," "Papacy" ki "Protestantism". Lado lweny ogamo ni "glorious land" me tyen lok 41 obedo cal me Protestantism onyo Kanisa Seventh-day Adventist; ento "glorious land" en United States, ki i tyen lok 41 rwot me tung maloyo (Papacy) oloyo United States i cawa me cik me Sande ma bino cok. Bal me Satan ma cwalo nying "glorious land" ni gin mo makoki ki United States, kiketo pi gengo laco ki dako pi pegi ngeyo ni gin matime me poropeti ma odonyo lacen ki poto pa Soviet Union i 1989, i kare ma ki coyo cal iye i tyen lok abicel ma agiki me Daniel 11, en cik me Sande ma bino cok.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Pi Seventh-day Adventists, mano nyutu ni verse forty-one tye ka nyutu giko me kare me temo pa Kanisa pa Lubanga, kadong gin ma agiki ma Adventism me Laodicea mito winyo, en ni kare me temo gi tye ka giko! Rwot odogu lok i kabedo ma kineyo ni, ka Roma ma pe tye ka yot ki Lubanga ocako lony piny weng i Lweny me Actium i 31 BC, myero con oloyo twero adek me kabedo me piny macalo ma kiweyo calo i Daniel sapita aboro.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Ki bot acel me gi o aa woko lawot matin, ma odoko madwong tutwal, i tung South, ki i tung East, ki i tung piny maber. Daniyel 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Kiketo maber woko ni “south”, “east” ki “the pleasant land” nyutu kabedo me piny adek ma Roma ma pe Kikristo omako twero iye, ka o rweyo kom pa piny calo pinyruoth ma angwen me poropesii me Bibul. Rwate ki gin man, Roma pa Papa bene myero oloyo twero pa kabedo me piny adek, ka o rweyo kom pa piny calo pinyruoth ma abicel me poropesii me Bibul, calo kit ma ki nyutu i Daniel dirica abicel aryo.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Onongo a paro tunge, to, nen, tung matin acel mapat ocako aa i iyegi; ma i anyim ne tung adek me acaki okweyo woko ki i gungu: to, nen, i tung man onongo tye wang macalo wang pa dano, ki lube ma tye ka waco lok madit. Daniel 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

I kom rweny ma otime pi “Piny ma Lamal” i vasi 41, Rwot onyuto ni tye kit adek me Roma i poroc: Roma ma pe yaro Lubanga, ento con Roma me Paapa oyore, dok lacen tye Roma me kare agiki, ma wan okwaco ni “Roma manyen”. Makwako adwogi aryo me ada me poroc ma tye ki rwom ki ma ocanyone piny—acel obedo ni Lubanga pe loko mo, ki acel mukene ni ada kicono i wi cwal me lanyut aryo—wa otyeko woko, pe ki diro, ni gin adek ma ogengo Rwot me bor i vasi 6 agiki me kako 11 me buk me Daniel myero gibedo calo twero me piny me kare manyen adek.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Kristo en aye acel kawot, kombedi, ki pi kare ducu. Hebru 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> Kicoyo bene i cik mamegi ni, wac pa dano aryo tye atir. Yohana 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Yie man omoko ada ki tam ma wa con dong ocweyo, pien wa tye ka nyutu ni ‘piny ma lamal’ obedo teko me piny (United States), kede wa oweyo woko par ma pe tye ki ywec ni en obedo kanisa, ma obedo teko me tipu. Wa ocweyo kabedo me tam man i kom geno ma pol kare omoko ada, ni pe tye kica i Lok pa Lubanga. Obedo terang, ki lami atir mapol, ni kanisa pa Lubanga i kare me agiki obedo got.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> I kare me agiki obedo ni, got me ot pa Rwot bi kete tek i wi got, ci bi malo maloyo got; ci kabila weng gibilor bot en. Jo mapol gibiwot ci gibiwaco ni, “Bin, wot wa malo i got pa Rwot, i ot pa Lubanga pa Yakobo; en obimiyo wa ngeyo i yore pa en, ci wabiwot i yo pa en; pien cik bi aa ki Ziyon, ci lok pa Rwot bi aa ki Yerusalemu.” Yesaya 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Jogi ma gimiyo tam ni ‘piny ma loyo dwong’ obedo kanisa, mapol ikom pe gi waco ni en Kanisa Seventh-day Adventist, gimedo mano pien Daniel coyo piny ni ‘ma loyo dwong’, ki paro mamegi ma pe tek gibot ni, pien ‘got maler ma loyo dwong’ i verse 45 atir atir obedo kanisa pa Lubanga me nino agiki, ka mano ‘piny ma loyo dwong’ myero bene obed kanisa. En aye, gin aryo tye ki lok me yaro ‘ma loyo dwong’.

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Pe tye bal mo i Lok pa Lubanga, ki ka Daniel oketo nyig "lobo" kacako kwede nyig "ma tye ki dwong", ki anyim i nyig-lok angwen, oketo "got maleng" kacako kwede "ma tye ki dwong"; Daniel onongo tye ka nyutu pobo ma kigeno atir i kom lobo ki got. I kite ma malac, "lobo ma tye ki dwong" en Yuda, ki En aye i poto pa Yerusalem ka kicweyo Hekalu pa Lubanga. Yerusalem, onyo Hekalu, kitwero poyo ne calo Kanisa pa Lubanga, ento lobo ma Yerusalem tye iye en lobo pa Yuda. Ka ngec medo i ler ma tye ka woto anyim pa Malaika ma adek, kicweyo atir adwogi mapol, ento kany wa tye keken ka keto piny me poropheti ma nyutu yore adek ma Roma oyaro pire kene.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Ka wan wanyuto ni Roma pa jo pe yot pa Lubanga, kacel ki Roma pa Papa, gicweyo janyutu aryo ma giketo kit me porofesi pa Roma pa kombedi, wan bene wanyuto cik me yik ma an alwongo ni “tic porofesi ma iyore adek.” Ne bene tye jo mukene ma gitye katic ki paro ma rwate calo, pa dwoko porofesi mogo iyore adek; ento lok me yubu ma wan wanyuto en aye lok ma wan pud watiyo kwede. Tye rwate madit me ngeyo ni cik me porofesi pa tic ma iyore adek — ma Future for America otiyo kwede mapol — wan onongo wanyuto ne i kare ma ginywaro lok ikom goc abicel ma agiki me Daniel apar acel; ento ma tye rwate marwate kaka bene en ni nywaro lok eno okwato wa nyutu me acel ni tic porofesi ma iyore adek tye ikom Roma. I gin pa jo Millerite, acel ki lok ma ginywaro ne en ni ka Antiochus Epiphanes obedo “Jolim” pa jo Daniel, onyo “Jolim” ne obedo Roma, macalo jo Millerite giyero ne. Pingo ma man tye rwate en ni, Roma, calo “Jolim” pa jo Daniel, gin ma bi “keto lamal” i Daniel apar acel, goc apar ki angwen.

> 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 first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Cawa me acel ma wan onongo owango ni keto lok me anabi i yoo adek, kigamo ne peka ni tye nyute adek pa Rooma i lok me anabi pa Bibilia. Rooma oketo bedo atir vijon pa lwak ma wot anyim me malaika me adek, macalo ma otim bene i kit matime pa Millerite. I kit matime pa Millerite, ngec ma onongo tye obedo ni 'paganism' ki 'papalism' gi obedo twero ma giywoyo piny 'sanctuary' ki 'host'; en ma obedo kikome me ada ma i iye Miller ocweyo weng ngec ne me lok me anabi. Lok matindo abic me agiki pa Daniel apar acel, gi oketo kikome me ada ma Future for America ocweyo weng tic ne me keto lok me anabi i iye. Kikome eni obedo twero adek me golo piny: 'dragon', 'beast' ki 'false prophet', ma gicwalo piny weng bot Armageddon.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Kit man obedo piny i ngec ni Ruma pa lajok, ma luwo ne Ruma pa Papa, gicweyo laneno aryo ma kitye ka keto Ruma me kombedi; kede ni Ruma me kombedi en rwomruok me adek pa nyoka madongo me spiritualism (United Nations), le lobo me Katoliki (paapasi), ki lanen ma pe adier pa Protestantism ma oweko yore me adwogi (United States). Kit man en gin ma wa lwongo ne calo tiyo lunyodo i rwom adek. I coc ma bino anyim, wa bi yubo ikom yore mapol pa tiyo lunyodo i rwom adek ma dong gineno, ki ma gicweyo kit pa ler ma tye ka ywayo anyim pa lapiang adek.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Wa bi neno keto ma romo adek pa nyutu adek me Rome, ma tito nying kit me politiiko ki dini me Rome manyen, ma Sister White omiyo nying 'churchcraft' ki 'statecraft'. Kit en ki ngene ka kikobo kacel kit me lok pa lanen me Rome ma pe tye ki dini ki kit me lok pa lanen me Rome pa Papa, pi tito nying ki keto maber kit en i Rome manyen.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Wan abi neno tiyo-kwede ma adek pa yore adek ma Babulon onyutu kwede, ma kinyuto calo Nimrod, Nebukadnezzar ki Belshazzar; yore magi ginyutu tyen ma malo pa dano me richo ma ocobo i hekalu pa Lubanga, kacel ki lwongo kene Lubanga—ma Aisaia onongo ocoyo pire ni ‘Asuria ma tyen malo’. Tyen ma malo pa Papa, ma obedo gin ma poropheti me Baibul tito kwede, gineno kun kelo piny kit me poropheti pa Babel kacel ki kit me poropheti pa Babulon, pi nyutu ki tuko kit pa Babulon me kare ma kombedi.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Wabicako neno keto me kit adek pa nyutu adek pa Elia, i cal pa Elia kede Yohana Bapatisita, ma ginyutu 'dwon ma yaro i lacer' i kare me agiki. Dwon ma yaro i lacer i kare me agiki nyutu lacung acel keken ma obedo dul; kede nyutu lami aryo i dul ma rwate i cako kede i agiki. Kikwanyo wa ni pe romo bedo malaika me adek ka peke malaika me acel kede me aryo; omiyo i rwom acel pe romo golo woko dul pa malaika me acel ki dul pa malaika me adek, kede dul aryo eni gicoyo gi cal pa lacung, lacung ma kicoyo ne i cal pa Elia kede Yohana Bapatisita.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> Ki kalamu ki dwon wa, wa myero coyo apur, kun yuto yoregi, ki kit me tic pa lok me poropheti ma kelo wa i kwena me malayika me adek. Pe twero bedo me adek labongo me acel ki me aryo. Kwena man wa myero miyo bot piny i coc, i waci, kun yuto i rek me tar me poropheti gin ma obedo con ki gin ma bino bedo. Selected Messages, buk 2, pot 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Wa bi neno timo ma i kit adek me yaro adek pa Lakwena ma tye ka yiko yo pi Lakwena me Covenant me bino kaceke i hekalu pa en, calo ma ki yaro kwede Yowana Batisita kacel ki William Miller. Lagwoko ma agiki en gin me lok pa Nabii, ma ki ngeyo ne ka ki keto kacel kit me Nabii pa Yowana Batisita kacel ki William Miller me nyutu atir opong ma agiki me Malaki chapita adek.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Nen, abi cwalo jawac na, en obi yubo yo i anyim an: ki Rwot, ma un tye ka yaro, obino kican i ot pa en, en aye jawac me muma, ma un imito maber: nen, obino, aye Rwot pa jolweny weng owaco. Malaki 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Wa bi neno keto i tung adek pa yaro adek me Islam, calo kit ma poropeta tito i kom Islam i apoya me acel ki me aryo i pot buk me Revelation aboro ki abongwen, ma ginyutu kit ma poropeta tito i kom Islam i apoya me adek ma kinyutu i pot buk me Revelation apar ki apar acel.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> Pe i weko ngat mo bedo wic i komi; pe i weko ngat mo paro i komi, yaro i komi, ki limo i komi. Man en cik ma myero wa keto i cwinya kombedi. In mapol tye ki yie madit ni duk ma rwom maber me piny pa Lubanga ki pa Yesu Kiristo tye i Baibul ma imako i lwete. In i ngec ni duk me piny pe romo kicako labongo tic ma tek. Pingo myero itam ni ibino ngeyo maber gin marwom maber me Lok pa Lubanga ka pe iyaro ki pire tek i coc me Baibul?

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> Obedo maber ki rwate me kwano Baibul; ento kica mamegi pe kato kany; pien myero igeny pot-buk ne keni. Ngeyo me Lubanga pe ginongo ka pe ki tic me wii, ka pe ki lamo me kwayo ngene, pi iromo yero woko i gono ma pure me ada, laka ma dano ki Satan gityeko iyubo kwede, me balo doktrin me ada. Satan ki ludwong pa latico dano mamegi gitemo rwedo kacel laka me bal ki gono me ada. Myero wanyeny ki wec maber pi duk ma okem, ka wapenyo ngene ki i polo, pi yero woko gin me cayo pa dano ki cik me Lubanga. Laro Maleng biken konyo ngat ma yeny ada madit ki ma welo, ma rwom ki plani me waro. Apeny bot weng ni kwano ma pe ki wec me Coc Maleng pe rwate. Myero wanyeny, en mano nyutu ni myero watimo gin weng ma lok okwako. Macalo kace latic ma yeny piny yeny ki cwinyi matwal me nongo tungo me zahabu, kamano itye myero iyeny lok me Lubanga pi duk ma okem ma Satan tye ka temo, kare madit, me ocule ki bot dano. Rwot owaco ni, 'Ka ngat mo mito timo will ne, obinongo ngeyo lok me pwonyo.' Yohana 7:17. Fundamentals of Christian Education, 307.

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