A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Lok onyo nyig lok ma ki dwoko dwir i lok ma kikwanyo ki Moyo Maleng obedo cal pa kwena pa malaika me aryo.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
I mwaka mariyo me timo rwot pa Nebukadneza, Nebukadneza oneno i nino; cwinya pa en oswaca, kede nino ogol ki iye. Dong rwot ocwoko me gamo lamagi, ki lajweng me kicaŋ, ki balogi, ki Kaladiin, me ginyutu rwot gin ma oneno i nino. Omiyo gibino gicongo i anyim rwot. Rwot owaco botgi ni, An oneno i nino, kede cwinya pa an oswaca me angeyo gin ma aneno i nino. Daniel 2:1-3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
I "ocel" pa otum, Nebukadneza oneno cal i apoya, ento pe onongo romo omako apoya. I apoya pa otum, oneno cal, ento apoya pa cal obedo ocel i paro ne calo ocel pa otum ka con oneno apoya.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Ci Jo-Kaldea onongo owaco bot Rwot i leb Siriak ni, “O Rwot, bed ki kare weng; wac latici mii gin ma ineno i nindo, ento wa wabinyutu teŋ pa gin ne.” Rwot onongo odwoko owaco bot Jo-Kaldea ni, “Gin ne owuo ki wic an; ka pe unyutu bot an gin ma ineno i nindo, kede teŋ pa gin ne, binokikwanyo inu i tutuno, ki ot megi bidwoko obed bur me kumu. Ento ka unyutu gin ma ineno i nindo, ki teŋ pa gin ne, binocoko bot an curu ki apoko, ki yabo madwong; ka en aye, nyutu an gin ma ineno i nindo, ki teŋ pa gin ne.” Daniel 2:4-7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Tem me nino me cal pa Nebukaduneeza obedo tem ma ki yubo me nyutu ngat ma twero miyo lube me lagam ma atir pa cal ma ki yiko i otur, ka kede lube me gin ma i nino. Wac pa malaika me aryo, ma ki rwate kwede wac me goyo dwon i otum me abicel i gin matime pa Millerite, kitye dong kiketo calo Elija i rwom ma i Got Karmeel. En bende, obedo tem ma bino nyutu, pe keken ngo ma obedo Lubanga ma atir, ento bende ngo ma obedo nabi ma atir. William Miller, ma Sister White owaco atir ni kiketo calo Elija, orwate cal pa Elija i Got Karmeel. Ento pe obedo William Miller keken ma gicweyo ne cal; ento kun, obedo cik me tito me lagam ma kigamo ne me niang. I Got Karmeel, nabi pa Lubanga pa dichuo, Baal, ki nabi pa Lubanga pa dako, Ashtaroth, ginyutne ni gin nabi ma pe atir. I gin matime pa Millerite, kanisa pa Protestant ginyutne ni gin nabi ma pe atir, calo gin ma kiketo calo i Got Karmeel.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Ka kanisa me Protestant onyutu ginywero cik me tito poropheti pa William Miller, gibedo nyith nyako pa Roma. I poropheti, nyako obedo cal pa minne. Tem ma jo Protestant pe ginywako maber i kare me Millerite, en aye tem ma ocimo ki ocweyo cal pa lec (nyako). I kany ni, lak pa Protestant ma kakare onyutu pire keken i mede ki lak pa Protestant ma okwero woko. Nebukaduneza onwongo okwayo tito; ka otimo kamano, ki yore pa Lubanga, onwongo tye ka cweyo nyutu pa jo janabi abicel: ma pe kakare ki ma kakare.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Gi dok odwoko waci ni, “Wek Rwot owaco bot latic pa en nino, ci wa bin nyutu ngec pa ne.” Rwot odwoko waci ni, “An angeyo atir ni un tye ka gono cawa, pien un neno ni gin otyeko woko ki an. Ento ka pe ubino miyo angeyo nino bot an, cik acel keken tye pi un; pien uyubu lok me bwoc ki lok ma obale me waco bot an, nyaka cawa opoko; eka waco nino bot an, ci an bina angeyo ni ubino nyutu bot an ngec pa ne.” Daniel 2:7-9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
I agiki pa kare me tem, lakedo ma kityeko nyutu i Got Karamel, kacel ki 22 me dwe October, 1844, kityeko nyutu bende i chapta aryo pa Daniel. I nyutu me porofeti adek—Got Karamel, gin mo ma otime con pa Millerite, ki neno pa Nebugadneza ikom cal—kigamo piny tye ikom pwonya me porofeti ma tye kakare, cal ma kinyutu kwede Elija, Miller ki Daniel. Pwonya ikom neno en aye ngec ma kityeko yabo i gin mo ma otime con, ka dul aryo pa lacar kinyutu piny.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Jo Kaladeya gi gamo i nono pa rwot, gi waco ni, Pe tye dano mo i piny ma twero anyutu kom rwot; omiyo pe tye rwot mo, onyo ladit mo, onyo lalo lobo mo, ma openyo gin macalo man bot ajwaka mo keken, onyo la welo lacim, onyo Jo Kaladeya. Gin ma rwot mito en gin matek tutwal; kede pe tye mo keken ma twero anyutu i nono pa rwot, ka dong jogi kende, ma ganggi pe tye ki rwome. Pien meno rwot obedo ki cwinya marac tutwal, kede ociko ni obale weng jo ngec pa Babilon.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
I Got Karmel, Elija oketo tem; tem ma oketo ne omyero onyutu Lubanga ma atir, ka bene onyutu lanabi ma atir. I Daniel i pot aryo, Kaldayo gin ma giyubo tem ma onyuto golo ikom ma atir gi ma pe atir. Giyaro ni poko lok ma Nebukadneza tye ka yeny romo nyutu ki Lubanga keken, pe ki dano. Gibalo bene ni kube ma tye ikom Nebukadneza ki lunyodo pa dini ne en kube ma pe atir, ka giyaro ni, "en gin manok ma rwot mito." Gi mito ni rwot, ma tye calo Gavumenti, obed woko ki kabedo me dini, ma iye gi tye kigeno ni gi tye ki lanyit. Pe gi tye ka geco cikke me moko Kanisa ki Gavumenti kacel; ento gi tye ka geco ni Nebukadneza, ma tye calo Gavumenti, tye ka mito bedo i tung pa Kanisa. Gibedo ceke kede kube me Kanisa ki Gavumenti, ka ladit pa dini gi loyo i kom Gavumenti. Tem me cal pa lela obedo kama wayo gamo wa pi kare ma pe giko—as calo nino pa Nebukadneza me cal—en tem me bedo onyo tho.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Cik owuoko ni myero golo kwo pa jo me ngec; ci gi ogamo Daniel ki ocelagi me golo gi kwo. En ci Daniel odwoko ki kwena kacel ki ngec bot Arioch, laco madit me gwoko rwot, ma owuoko me golo kwo pa jo me ngec i Babilon. En odwoko owaco bot Arioch, laco madit pa rwot, ‘Pingo cik ma ki rwot owuoko ka wot matek?’ Ci Arioch oketo bot Daniel ngec pa gin man. Daniel 2:13-15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Ka kiyabo bot Daniel ngec me kom me kwo ki tho matime i rweny pa cal ma pe ngene, en tye calo nyutu lacim me jo 144,000 pi twero ni gitye i gin pa kare me tem me tung aryo, ma en tem me neno, i yore me temo ma tye i tung adek. Pe keken Daniel nyutu jone ma oyero chamo kakare ki cik me cham, eka gicako ogamo tem me tung acel, ento kadi bene en tye calo lamaloc pa dano ma Lubanga omiyo ngec mamer pi poropheti pa Baibul.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
I kom lutino anyen man, Lubanga omiyo gi ngec ki twero i pwony weng ki paro maber; Daniyeli bene ne tye ki ngec me poko neno weng ki nino weng. Daniyeli 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Ka bene jo-Hebru angwen ma gidwoko cik maber gi tyeko tem me chiemo weng, Daniel oyero ne me bedo lami lok me neno ki kwene. Daniel tye nyutu lami lok ma porofetik, macalo kit ma ginyutu kode Elijah, John the Baptist, John the Revelator, William Miller ki Future for America. Lami lok ma porofetik pe obaro woko ki tem ma porofetik peke.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
I cawa pa Kristo, gin ma gi kweyo woko lagam pa Yohana, pe gi onongo romo nongo ber ki Yesu. I cawa pa jo Millerite, gin ma gi kweyo woko ngec me acel (ma ki nyutu kwede William Miller), pe gi onongo romo nongo ber ki ngec me aryo. I gin aryo magi, jo ma tye gi geno pe ginen kama yore me tem tye ka ceto iye. Lacar pe gin aye neno kom cal, kata obedo ni kiwaco gi atir atir ni obin time. Jo Millerite pe gineno goro cwiny madwong’. Daniel, ka Arioch owaco bot en ikom kit me kwo ki tho ma orwate kwede tami me cal pa Nebukaduneza, pe onongo ngen ngo ma obedo i iye tami en, onyo kama tem me cal tye ka ceto iye. Gin keken ma onongo ngen ni, obedo kit me kwo ki tho. Omiyo Daniel myero nongo cawa me ngeyo lok me tami.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
En dong Daniel odonyo bot Rwot, ci okwayo Rwot ni omiyo kare, ki ni onyuto Rwot lok me tito.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Daniel onongo otye ka nyuto yie i kit me amino (yore me tic) ma onongo ocimo amino i tem me acel. Kono kimiyo iye kare, macalo kityeko kimiyo ludito kare i cawa pa Kiristo. Kare ma kimiyo ludito obedo kare pa tho pa Kiristo, gwegone i piny, odwogone ki tho, kacel ki yaro ne ma con con i polo, ka pud pe ocone gi i yo ma ceto bot Emmaus, ci dok ocone gi i ot me tung wi. Ci i agiki pa kare, omwotu i botgi Roho Maleng.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ka otyeko waco man, opuro botgi, owaco botgi ni, "Kaw Roho Maleng." Yohana 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Ezekiel owaco lok me lanabi, ci cogi pa jo ma otho gicoko botgi. Eka Ezekiel dok owaco lok me lanabi, ci Lamo Maleng opum i wi dano ma ki cweyo manyen, ci gicungo calo lwak madit ma matek. Ka Kristo opumogi i wi jo me pwonyo pa En, En oyabo cwinygi me ngeyo.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Eka en oyabo wii gi, me gubed ngeyo coc pa Lubanga. Luka 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Jo nabii weng tye ka waco ikom agiki pa piny, ki Daniel pe obedo mapat. Cawa ma okwayo obedo kare me cawa ma pi oywako lum me ngec. Cawa me kuro pa jo Millerite ocako ki bal ma acel ma ginyutone, nyaka ginyange ni gibedo i cawa me kuro, kakube kwede lunabii me Matayo goc abicel abich ki me Habakkuk goc aryo. Gin matime pa cawa me kuro i kit pa jo Millerite otum i cawa me lok pa malayika aryo. Daniel goc aryo tye ka cwalo cal pa gin matime acel eni; kwayo cawa pa en i tung lunabii ocake kwede cawa me kuro pa jo Millerite. En dong, kwayo cawa pa Daniel ki cawa me kuro pa jo Millerite kitimo cal pa cawa me kuro pa 144,000, ma ocake i 18 July 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Kwayo kare pa Daniel me ngeyo nindo me cal pa Nebukaduneeza, kicimo i Buk me Apokalipso lut apar acel calo ceng adek ki but ma jo aryo ma giyaro gubedo otho i yo. I gin mukato me ceng adek ki but me Apokalipso lut apar acel—ceng adek ki but ma gicimo calo thim me por lok—tye dwol ma tye ka oyo. Dwol pa dano ma Lami Conyo otyeko tic kwede me yabo ki miyo chok ma otho ma ojuko dwogo i kwo, ki kiyaro i Daniel, ma kityeko miyo ne nyutu me por lok pi ngo ma nindo ne en kede ngo ma ne cimo. Dwol ma tye ka oyo i thim, kityeko miyo ne ngec me por lok pi nindo ki neno, calo ma kiyaro i Daniel. Dwol tye ka oyo, kanyono nyutu ni kityeko miyo ne lok me Oyo me i tung odii, ki oyo ne kimiyo i tung odii, ma cimo mudho.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
I otum ma maloyo loyo i cawa abicel me otum, kicweyo dwon (Daniel) ne ngec pa lok ma kigoyo iye otum. Cik ma kigi miyo i dwon (Ezekiel) en ni: poro bot okang ma otho. Ka timo kamano, Lacoyo opup i gin ma githo i yore, ci "gudwogo bedo." Ento dwogo bedo eni kityeko ki lamo keken. Lamo obedo aler me yoo i gin me kare pa dwogo bedo pa okang ma otho ma giyeko i yore. Daniel, ki poro, onongo nyuto aler me yoo eni, i kabedo matir ma kinwongo aler me yoo.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
Dwogo manyen me bedo maleng ma adier pa Lubanga i wa en aye ma madit loyo jami weng ma wa mito, ki ma okoko kare loyo weng. Yenyone myero obed tic wa me acel. Myero watimo teko ma pire tek me yudo kica pa Rwot, pe pien Lubanga pe mito me miyo kica ne bot wa, entono pien wa pe wa yabo maber me cwako ne. Ladit wa me i polo mito loyo me miyo Roho Maleng ne bot jo ma penyo bot en, loyo bedo ma ludito pa piny mito me miyo jami maber bot lutino gi. Ento aye tic wa, ki kwena, ki poko wa piny, ki dwogo cwinya, ki lamo ma pire tek, me timo cik ma i komgi Lubanga owaco ni obimiyo wa kica ne. Dwogo manyen romo bino kende calo dwoko me lamo. Ka jo pe tye ki Roho Maleng pa Lubanga, pe gi twero neno ber i cwalo Lok pa Lubanga; ento ka twero pa Roho otuki i cwinya gi, dong lok ma kicwalo pe gibed pire kene. Kitye kigi rwate ki pwonyo me Lok pa Lubanga, kede nyutu pa Roho ne, i tic me paro ma ber, jo ma bino i tung wa gibino nongo ngec ma wel, ki ka gidwogo i gang, gibed ki yabo me timo yiko maber.
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
Jolawo bendera ma macon onongo ngeyo ngo ma obedo goyo cing ki Lubanga i kwayo, kacel ki ribe i poto Lamo pa En. Ento gin eni tye ka woto woko i tung tic; ento anga ma tye ka aa me pango kabedo pa gin? En tye nining ki dul manyen ma tye ka yaro? Gin odwogo i bot Lubanga? Wan tye ngwec bot tic ma tye ka timme i ot maleng me polo, onyo wan tye ka kuro tek mo ma cwako wa me obino i wi kanisa me wa opwodho? Wan tye ka paro mito neno kanisa weng odwogo cing? Cawa man pe matwal obino.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
I kanisa tye jo ma pe giyubo cwiny, ki ma pe gicwako kube i kwac ma kikwanyo ki cwiny, ma loyo. Wan myero wacako tic keken. Wan myero wakwac mapol, ka wawaco manok. Tim marac opong piny, kede jo myero giyiko ni pe ginywero kwede kit me lonyo ma labongo tipu ki twero. Ka wa bedo ki paro madwong me yaro cwiny wa keken, kwanyo peko wa woko, ki lok maber yore wa me tim marac, tipu wa pe bi nyolo i dwong ma peke; wabi pe wageno wane, ki bedo ki ngec ma oywete ni twero wa oaa ki Lubanga. Selected Messages, book 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Kun geno ne i yore me mere ma Daniel oyero me kume, ci gikelo ne i temo me neno, ma omiyo mito ne me tic ki yore me tic ma kit mere ne otyeko nyuto: me acel, miyo ceke ni Lubanga pa en obinyutu ka obipoko lok gin ma Rwot Nebukadneza oneno i nindo; ci lacen, obigolo lok pa ginono i bot rwot. Onongo tye ki yore me mere ma kakare, onyo yore me tic ma kakare; ci lacen onongo myero onyutu me neno pa geno ne, ki golo lok pa cal ma Rwot Nebukadneza oneno i nindo, ma gin ne otyeko bur bot neno ki ducu. Tic ma otime lacen en nyutu me neno pa geno ne; pien lacen, onongo otimo yore pa Lubanga ma kimiyo jogi, ka gi bedo i bur bot neno.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
Ot pa Setan ocoyo jo ma giweko kwayo bot Obanga. Lok me poko pa lawi giyol gi i timo richo; kacel, man obedo pien gi pe tiyo ki twero ma Obanga omiyo gi i cik ma Lagoro me kwayo. Pingo nyithindo ki nyako pa Obanga gimeko kwayo, ka kwayo obedo latut i tyen me geno me yabo apoyo pa polo, ka kany kigwoko iye jami weng pa twero madwong pa Obanga ma pe tye gi agiki? Labongo kwayo ma pe kidong kacel ka kacel ki lubo maber, wan tye i peko me bedo pe ki cikke ki wuwo woko ki yo ma tye kakare. Lawi tye ka yeny kacel ka kacel me gudo yo bot kabedo me kica, pi wa pe ki kwayo ki cwiny opong ki geno romo nongo kica ki twero me dweko tem. Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Pien okuc me jami ma tye iye i nino pa Nebukaduneza me otum, Daniel, kacel ki dano adek ma obedo kwede, gicogo pire kene ci gilamo.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
En aye, Daniel odwogo i gangne, onyuto gin man bot Hananiya, Mishael ki Azariya, owetene, me bedo ni gubed gicel kica bot Lubanga me polo pi siri man; mondo Daniel ki owetene pe githo kwede lami ngec mukene pa Babilon. En aye, siri man onyuto bot Daniel i neno me otum. En aye Daniel okwayo Lubanga me polo. Daniel oduyoo owaci, “Nying Lubanga obed okwayo kare ki kare; pien ngec ki teko tye iye. En oko cawa ki kare; en okwanyo rwodi, ki ocungo rwodi; omiyo tam maber bot lami ngec, ki ngec bot jo ma ngolo-wii. Onyuto gin ma piri ki ma gin siri; en ngene gima tye i otum, ki mere obedo kwede. Agamo in, ki akwayo in, O Lubanga pa kwarona, in ma imiye an tam maber ki teko, ki inyuto an kombedi gima wamito bot in; pien in, kombedi, inyuto wa gin pa rwot.” Daniel 2:17-23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Daniel dong nonge atir i wang En ma ngeyo ngo ma tye i but. Wot me keto cik pa Sande tye woto i but, kede dano ma gipoko yie ni gi tye ka chamo kit me chamo pa Lubanga, myero gi ngeyo yubo cal pa lebi ma tye ka payo pulatifoom me lamo ki me politiki pi kelo ki cobo alama me twero pa Papa.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Daniel 2 tye ka yaro, pe keken kit ma otime con me malaika me aryo i kare pa Millerite; ento maber mapol tye ka nyutu kit ma otime con me malaika me aryo i yo me malaika me adek. I temo pa nino me cal pa Nebukaduneza, temo pa cal pa lewic kityeko nyutu kany. Yore tung-tung me poropheti ma jo Lubanga tye ka wuce i kit me kwo ki tho me cik me Sande ma tye ka rwate, kityeko yaro maber tutwal i buku me Daniel ki me Revelation.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Danyel obedo calo laloc me gin matime, ka ngec me bedo onyo tho pa nino me cal tye ka aa. Obedo i tung pa yore me nyom ma otyeko ngeyo, kede yie waco ni Lubanga twero nyutu nino, ento okwayo kare. Kare en aye kare me tur. I agiki pa kare me tur, gimiyo ne ngec pa ngo ma tye i nino ma ocung i liel pa Nebukadneza, ento pe mano keken. En pe keken; onongo otyeko nongo mwonya pa nino me cal, ma rwate calo cal pa le marac kacel ki temo ma ocaki kwede, ento bende, i agiki pa kare me tur, tye ka ogamo Lubanga ni, "Omiyo mwonya bot joma lamwonya, ki ngec bot joma ngeyo mwonya: en nyutu jami mapiny ki jami ma i mung; ngene ngo ma tye i liel, ki ler obedo kode."
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Daniel kany tye ka keto pako mere i kit ma tye “medo me ngec”; pien i lut 12 onongo nyutu ni “jomariek” gubino ngeyo “medo me ngec”, kede tye ka pako Lubanga ni omiyo “rieko” ki “ngec” bot “jomariek.” En tye ka wieyo cing ikom “nyiri ma riek ma pe oneno dichwo”, kede tye ka kube kare mere ki “cawa me kuro.” En tye ka keto cal ma tye i lut 2 direk i tyeko rom maber pa “cawa me kuro” me Matayo 25, i yore me malaika me adek. Maber mapol aye ni buk me Revelation nyutu ni, cokki pwod pe loro kare me kica, Yohana onongo gikweyo ni pe okid weche me poro pa buk pa Daniel ki pa Revelation, pien gin buk acel keken.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Cawa ma lagam pa Daniel kede Revelation myero kiyweyo gi ki loro, obedo i cawa me ogor i lok me parabel pa nyako apar ma pe gicako cwinya; cawa meno kiyaro ne ki kwac pa Daniel pi cawa. Kwac pa en pi cawa dong ogudo ki lamo, ma myero obed con con mapwod pe dwogo kwo pa lupur ma pe ki remo, ma otho. I cawa ma medo ngec kede poyo ngec pa cal me nindo ma kiyiko i dic oyweyo woko, Lubanga otimo mukene pi Daniel. “En nyutu gin ma piny maber kede gin me i cwiny.” Gin me i cwiny me lok me con pa Midnight Cry en lagam i Revelation ma ki yweyo ki loro mapwod pe giloro temo. Gin ma “piny kede me i cwiny” en “ada.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Adiera obedo lagony me porofeti ma kiyabo ne bot lakelo lok ma ki yaro ne ki Daniel, ma weko gin matime ma kikano pa 'seven thunders' onyutu. Gin matime ma kikano en gin matime pa alama me yore adek. Ma mokwongo obedo peko me cwiny, ki ma mogik obedo peko me cwiny, calo kit ma ki yaro i gin matime pa Millerite. Nyig lok pa Lebru ma ki yiko ne calo 'truth' o cweyo ne 'Lanyut ma Maber Maloyo', ki coko awobe me nyig me alfabeta pa Lebru ma obedo me mokwongo, me apar adek, ki me mogik. Yesu en ma mokwongo ki ma mogik, ki en 'truth'. Kit me yubo pa nyig lok ma 'Lanyut ma Maber Maloyo' ocweyo nyutu alama me yore me porofeti adek, ma obedo gin matime ma kikano pa 'seven thunders', ma myero ki gubo ne woko paka Daniel o penyo pi 'time' ki ocito i lamo.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Cwinyo pa July 18, 2020, en alama me yore ma acel; ci nyuto cwinyo ma katek kwede alama me yore adek ma agiki, ma en cik pa Sande. Tar ma i tung’ cen, tar ma apar adek, en alama me golo cik; ki en bende alama me yore ma i tung’ cen me lok pa kare ma ocweke pa lionge abiro. Golo cik kiyaro ki virigini mapidi i kare me Kwac me otum ma tung’ cen, pien Kwac me otum ma tung’ cen en alama me yore ma i tung’ cen me lok pa kare me kite adek pa July 18, 2020, Kwac me otum ma tung’ cen, ki cik pa Sande ma obino oyot. Ka dong obedo otum ma tung’ cen, cawa okwako cawa ma apar adek, kun ma nyutu ma aneno pa virigini mapidi kiyaro ki gineno ni pe gi tye ki mafuta me zahabu.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
I i 'wilderness' me alama me 'three and a half days' me 'Revelation' chapter eleven, jo pa Lubanga kityero calo ni tye i lok me alama me 'lakwer' me 'seven times'. I agiki me kare meno, myero gin nongo ngec ni gi opye apye i piny, ni gityeko timo richo, ni kwarogi bende gityeko timo richo, ni gi tye ka woto kontra bot Lubanga, ki ni Lubanga bende tye ka woto kontra botgi. Ngec man myero miyo gi lamo lamo me 'Leviticus' 'twenty-six'. Ngec man ni myero gilam lamo me 'Leviticus' 'twenty-six' rwate ka porofesi ki lamo pa 'Daniel' i 'Daniel' chapter two, ki kinyutu ne ki lamo pa 'Daniel' i chapter nine. Adwogi ma omiyo Daniel olamo lamo me 'Leviticus' 'twenty-six' i chapter nine en ni onongo otyeko nongo ngec ni odonyo i agiki me 'seventy years' me porofesi pa 'Jeremiah' ikom 'kaptiwiti' pa jo pa Lubanga.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Higa 70 man nyutu mukato me keto muhuri pa Lubanga bot dano ne. Higa 70 man bene nyutu yweyo ma i Buk Malaki, kabedo adek, ki yweyo me Tempele aryo pa Kristo. Gin bene nyutu mukato me kitem pa cal pa leero. Mukato meno ocake i September 11, 2001, kadong obedo agiki i cik me Ceng Acaŋ ma bino cok. I agiki me kare ma alama me higa 70 meno, Daniel onongo yaro "kare me kuro" pi omii kwayo. Kwayo mere odwoke ka "misteri" me agiki pa porofeti kityeko nyutu bot ne. Nyutu meno obino ka, inyuma me July 18, 2020, dano Protestanti pa Lubanga ma atir bene tye kombedi i "wilderness" i kare me kwer. I cawa meno, "adiera" kityeko nyutu bot "dwon ma tye ka loro i wilderness".
We will continue Daniel chapter two in the next article.
I coc ma bino, wan bi medo chapta aryo pa Daniel.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Cwiny rac pa Rwot ocako i tung lobo man, me kelo i kom en kir weng ma gicoyo i buk man: Rwot okwanyo gi woko ki i lobo gi i cwiny rac, kede i cwiny matek, kede i cwiny marac madit, kede ogobo gi i lobo mukene, macalo kombedi. Gin me mung obedo pa Rwot Lubanga wa; ento gin ma gityeko nyutu gibedo pa wa ki pa otino wa pi kare weng, myero wa timo lok weng pa cik man. Deuteronomy 29:27-29.