Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Daniel chapta aryo nyutu malaika ma aryo me Revelation apar angwen. Kamano, nyutu tem ma me aryo i kin tem adek, ma ki nyutu calo tem me chiemo, ci mede ki tem me neno, ci giko ki tem me litimas. Tem magi adek weng, ma bene obedo alama me yoo me porofetik, tye i ngec pa malaika ma acel me Revelation apar angwen. Caloko kwede malaika ma acel me Revelation apar angwen, Daniel chapta acel bene tye kwede tem magi adek keken.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Tem me aryo, onyo kwena pa malaika me aryo, cako i agiki pa tem me acel. Chapta aryo lubo chapta acel. Agiki pa tem me aryo kelo cako pa tem me adek, pe ki golo kare. Kare ma tem me aryo nyutu kwede, oyaro ki cawa 70 me cobo pa Daniel, ma ocake ka kigoyo Jehoiakim, kendo ogiki i cik pa Cyrus. Ka agiki pa cawa 70 meno okube, Daniel nonge ngec ki Leb Poropheti pa Lubanga ni agiki ocake bino.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
I mwaka me acel pa Darius, nyathi pa Ahasuerus, ma en jo Mede, ma kiketo ne rwot i piny pa jo Kaldea; I mwaka me acel pa kit rwotone, an Daniel, angeyo i buk lim me higni ma iye lok pa Rwot obino bot Jeremia lanen, ni obi opongo higni 70 i yubu pa Jerusalem. Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniel tye cwalo cal pa jo Lubanga i cawa me agiki, jo ma gi ngeyo lok pa cal me higa 70 pa otongo; ki ngeyo man tye katime piny con manok higa 70 ma pa cal otum. Jo Lubanga gi tye ki ngeyo maber pa higa 70 pa otongo, ento gin ma Daniel tye cwalo calo en aye ngeyo ni higa 70 meno tye cal pa kare me porofeti kacako ki September 11, 2001, paka i Cik me Sunday. Bot Daniel, higa meno otum ka Cyrus oweko cik, ma i cawa me agiki tye calo Cik me Sunday i United States.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
I kare mo matin mapud pe otyeko keto cik pa Sande, jo pa Lubanga kigi golo cwinygi woko i ngec me porofesii ma kinyutu kwede i higa 70 me alama. Higa 70 me alama eno cako ki Jehoiakim, ma nyutu September 11, 2001, ka ki bino pa Islam me Woe me adek, Malaika ma tek me Revelation 18 obito piny, omiyo ngec ni Babulon oboto. Boto pa Babulon nyutu kwena me Malaika me aryo, ci i September 11, 2001, kare me temo me aryo ocako pi jo ma onye buk ma ki cwire piny ma tye i lwete pa Malaika. Kare eno, ma kinyutu kwede i higa 70 me alama, omede nyaka i cik pa Sande.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Ka agiki dong o aa cing, macalo kit ma otime ki Daniel i omwaka me acel pa Darius, jogi pa Lubanga gicweyo i cwiny me tem me cal pa le. Con, gityeko ngeno adier mogo ma rwate ki tem me cal pa le; ento pyem ma gubino ngeyo piny aa ki agiki pa kare me poropheti pa lacak me aryo, kityeko kano i muc. Ka Daniel otyeko okayo Lok pa Lubanga ma poropheti, ci onwongo ngec ikom tiyo pa omwaka 70, kikelo ne i malamo, calo kit ma kikelo ne i malamo con ka onongo otyeko nongo ngec ikom cik me kwo onyo tho pa Nebukadneza makwako ikom loto me cal ne. I gin me Daniel 9, calo i gin 2, ka Daniel onongo tye ka malamo, onongo o nongo lieny me poropheti.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Eyo, ka an obedo waco i lamo, dano ma nyinge Gabriel, ma an nenone i wang cema i acaki, ma oywayo maber loyo, onyut an i cawa me miyo misango me otum. En omiyi ngec, owaco ki an, owaco ni, ‘O Daniel, kombedi abino aa me miyi twero ki poyo me wi.’ Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Rieko ki ng’eyo” ma kimiyo Daniel ka otye ka kwayo rwate kwede lamo ne i dyer aryo.
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 2:17–19.
Eka Daniel odonyo i ot pa en, kede oporo ngec me gin bot Hananiya, Misael, ki Azariya, owete pa en: ni gi bikwanyo kica bot Lubanga me polo ikom gin man ma pe ngene; pi Daniel ki owete pa en pe gubale kwede joma ngeyo mamego me Babilon. Eka gin man ma pe ngene onyute bot Daniel i neno me otum. Eka Daniel opwoyo Lubanga me polo. Daniel 2:17-19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Rek ikom rek, lamo aryo pa Daniyeli en lamo acel keken. Gi aryo tye i kare me histori ma kinyutu calo alama me tem ma kineni pa malaika me aryo, ma otime i tung 11 me September, 2001, ki cik pa Sande ma tye ka bino pi kare manok. Kun tye ki cik me tho ma tye ka bino pa Nebukaduneza, kacel ki ngec me lanen pa Jeremia pi mwaka 70 ki gamo pa Mose me diyo 7, Daniyeli olamo lamo pa Levitiko 26, ka penyo ni myero Lubanga onyute bot ne lim ma agiki me lanen pa Baibul. Lim ma Yowani omiyo nying ne ni en Kwiyone pa Yesu Kiristo.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
I chapta 9, Daniyel tye i kom me loko pa duk aryo. Kombedi keken Babilon ocweyo piny i lwak pa Medo ki Persia, pien tye omwaka me acel pa Dario; man oketo jo Lubanga me kare me agiki i kom me loko ma kiketo cal i wot me malaika me acel kacel ki i wot me malaika me adek.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Dul me Millerite pa Filadelfia oloke i Laodikea i 1856; ki dul me Laodikea me Future for America bi loke i dul me Filadelfia i agiki pa nino adek ki nusu me bedo otho i yot, i Buk me Nyutu pa Yohana, kabedo apar acel. Tem ma pe kigiye i dul me Filadelfia pa Millerite, ki mwaka 1856 nyaka 1863, obedo ikom tito me “kare abiro.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Tem pi wot me Laodicea pa Future for America tye ikom mite me ngeyo kitgi ma kiywayo, ci dong donyo i lamo me Levitiko piero aryo abicel acel ki obedo kwede. Daniyel obedo i cawa me yiko woko i kin pinyruoth me Babilon ki me Medio-Peresia, ci con piny i anyim agiki me kare me higni piero abicel aryo ma kimiyo ranyisi gi cik pa Sairus. Higni piero abicel aryo obedo kare ma lamo pa Daniyel tye iye, kede higni piero abicel aryo tye ka nyutu 'mara abicel aryo' pa Musa. Lamo aryo pa Daniyel gitye ka rwate ki cawa me yiko woko ma kimiyo ranyisi gi 'mara abicel aryo' i wot pa malaika ma acel, kede bene i wot pa malaika ma adek.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“Siri” ma ki nyutu woko bot Daniel, obedo nyutu woko pa cal pa Nebukaduneza. “Siri” pa cal pa Nebukaduneza i cawa me agiki, obedo ni en calo lobo me ruoth aboro, pe angwen. I coc ma con i rwom ma ki yaro, “Aboro obedo me i Abiro,” adiera man dong ki nyutu woko. I iye “siri” meno, tye nyutu woko pa kabedo me loko ka aboro bino, ma obedo me i abiro. “Siri” pa cal pa Nebukaduneza, obedo moko ada pa dwogo ki tho pa oporo pa Protestantisimu ma adier, ki oporo pa Ripablikanisimu. Dwogo ki tho aryo magi nyutu ni oporo acel acel obedo aboro, ento obedo me i abiro; ki loko ki i abicel dok i aboro pa oporo aryo weng, timone i piny me poro pa tem ma rwate ki “odog abiro” pa Mose. Loko meno timone calo ma Daniel nyutu, kun pud pe ki waco cik pa Kores, ma calo cik me Sande i United States. Ka dong obedo i cik me Sande, i kit ma gin ceken ceken, lim ma kelo tho pa Paapasi odwogo, pien Paapasi bedo wii ma aboro ma obedo me i abiro, kun bene otyeko kawo loko me poro, calo ma cal pa Nebukaduneza i Daniel lut 2 nyutu.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Omiyo Daniel odonyo bot Arioch, ma rwot ocimo ni obalo jo ngeyo me Babilon; en owaco bot en kamano: “Pe ibale jo ngeyo me Babilon; kel an i bot rwot, abinyiso bot rwot tiende pa apoya.” Eka Arioch okelo Daniel bot rwot i cawa macek, kede owaco bot en kamano: “Atyeko onongo dano acel ikin jo ma kikwanyo gi ki Yuda, ma binenyiso bot rwot tiende pa apoya.” Rwot odwoko owaco bot Daniel, ma nyinge en Belteshazzar, ni: “I twero nenyisa an apoya ma an oneno i nindo, ki tiende pa en?” Daniel 2:24-26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Ka kicwalo bot Daniel gin ma okane, nying pa en aryo kikwaco, me yaro ni en obedo lamony pa jo me kica pa Lubanga, jo ma i cawa me agiki gi ocake donyo i tic me Filadelfia pa jo 144,000. En oyaro kit pa latic pa Lubanga kun openyo ni pe kikelo tho bot dano mo pi pe gi twero ngeyo “gin ma okane.” Kit pa en rwate ki pa Arioch, latic pa Nebukaduneza, ma otemo nongo paki i wang rwot pi nongo Daniel. Eka Daniel nyutu yub ma tye ikom yaro pa pora ma adwong bot Lubanga ki pa jo‑lonyo me Babulon, ka odwoko lapeny pa Nebukaduneza ki lapeny; kadong, macalo Arioch peke, pe oti ki ngeyo pa “gin ma okane” me yilo en keken, ento opoyo nying Lubanga me Polo.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Daniel odwoko i anyim Rwot, owaco ni, Kit ma gikano ma Rwot openjo, pe twero jo ngec, joneno ceng, lajuogi, ki ajwaki nyutu bot Rwot; ento tye Lubanga i polo ma nyutu gin ma gikano, kaci bene omiyo ngec bot Rwot Nebukadenesa ikom gin ma bino bedo i kare me agiki. Nino pa in, ki kineno pa wi in i kidi me nindo, gin magi. Daniel 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel ocako nyuto ikom "siri", kun oketo ngec ni obedo "siri" ma pako ngo ma bino i kare me agiki. Siri pa histori ma kicobo pa "Seven Thunders" nyutu ngo ma bino i kare me agiki. Cal pa Nebukadneza obedo dul pa siri me kare me agiki ma kityeko yabo woko piri ki lor pa kare me kec. Ki yaro woko piri ki lor pa kare me kec i kare me loko, ka lit aryo pa lewic me piny dwogo bedo aboro ma obino ki i abiro, macalo kit ma Daniel onyute i mwaka me acel pa Dario.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
I in, Rwot, paro ma obino i wii in ikare ma in ibedo i kama nino ikom ngo ma bi time i coni; kede En ma nyutu gin me iimo omiyo in ngec ikom ngo ma bi time. Ento an, iimo man pe kimiyo an ngec pi rieko mo ma an atye kwede ma maloyo dano mo keken ma tye cing, entono pi miyo rwot ngec me yubu, kede pi in angeyo paro me cwinyi. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniel oketo adiera ni neno pa Nebukadenesa obedo pi cawa me agiki, kacel kwede lami ma aryo ka owaco ni, “En ma onyutu gin ma giciko omii in ngec pa gin ma bitime anyim.” Ci Daniel onyutu ni gin ma giciko pe omiyone pi en keken, onyo pien obedo ki ngec madwong maloyo dano mukene, ento “gin ma giciko” omiyone Nebukadenesa “pi lwakgi pa jogi ma bitime gonyutu lalar.” “Gin ma giciko” omiyo pi jogi ma gubedo gupoko “lalar” pa neno bot rwot me tipu pa Babulon i cawa me agiki. Gin ma giciko omiyo atir pi jo 144,000, pien “gin ma giciko” en pi jogi i cawa me agiki ma guboyo woko labolo me agiki pa Babulon. Ci Daniel onyutu cal me neno ma kityeko okano i otum, ma ocweyo tem me bedo onyo tho.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31-36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Nino pa Nebukadnezar onongo nyutu pinyruoth me poropheti me Baibul, ki cawa pa iye nyaka cawa me agiki; ka 144,000, ma gityeko larenge ki Daniel i yaro ne bot Nebukadnezar, kede ki kidi ma ki kwanyo woko ki lwete peke, ma oroyo woko pinyruoth me piny ma gicwalo iye i cal, dong obedo got ma opongo piny weng. Nino en tye pi cawa me agiki, i kare me loko me poropheti, ka 144,000 gipoyone botgi misteri me poropheti ma agiki.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Macalo cal pa tung pa Protestant ma atir, ci gin kelo lok pa malaika adek bot piny ma tye ka tho. Lok meno medo i dwolo ma madit i kare me cik me Sande i United States me Amerika, ka kicwako tek i alama pa lewic. Pwod pe kicako cik meno, gin ma kinyutu gi ki Daniel i kare me agiki gibitem ki cal pa lewic. Tem meno obedo tem me neno ki wang, ci mito ni tim ma kelo cik me Sande obeneno gi bot gin ma kinyutu gi ki Daniel. Gitemo gi pi ngeyo ka gi yero yo pa Lubanga ma miyo gi neno tem pa cal ma kigiwo i otum. Tem gi tye kwede miyo wii piny pa dano keken ki yaro peko. Tye kwede bende yaro ni kimiyo Daniel ngec i oto ki kaneno; pien ka gigweyo winyo dwolo pa Daniel ma tye ka kwaco i pat, obedo calo gin ma i cawa pa Kirisito gigweyo lok pa Yowani Lami Batiso.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Dul White omiyo wa ngeyo ni buk me Daniyeli ki me Kwii gikonyo acel ki acel, ki lok “complement” ma otyeko tiyo kwede tye ka tito ni “kelo i opong piny.” I agiki me dwe Julai, 2023, Leona pa dul Juda ocako golo lacim i Kwii pa Yesu Kiristo, macalo en ogamo ni obi timo mano anyim keken mapwod probation olore. I timo mano, onyuto adwogi pa Bayibul ma con onongo gineyo maber, ento kombedi myero gineny i kit pa cawa me agiki.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Acel ki gin adier magi en joneno aryo me Apokor apar acel. Moro mapat en lok me gin matime ma tyeko maber me “goro abiriyo” me Apokor apar. En okelo woko gin adier ki i rek me yub maleng ma waco pi coyo me July 18, 2020. En otiyo ki alama me yo angwen ma tye i rek me yub maleng me acel acel, ma yaro lok me gin matime pa miyo twero me kwena me acel nyaka i bura, i kit ma kare mukato onongo pe ki ng'eyo. Daniel chapta aryo oketo lok me tam man mapol i opong maber, to gin adier ma piny magi gikano i mudho bot jo ma pe gimito chiemo yo me timo ma kiketo nying ni Alfa ki Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Ka wa tye ka tyeko kwano me Cabit Ariyo me Daniel, wa bin rumo kede ka binyono rwom ada mo mo ki lapap me yoo ma Cabit Ariyo me Daniel omoko gi maber tutwal. I timo man, wa tye ka nyutu ni misteri ma oyaro bot Daniel i neno me otum, tye calo ada magi keken.
We will set forth the summary and conclusion in the next article.
Wa bi tero anyim lok macok ki agiki i coc ma anyim.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
Rwot tye ki latic pa En ma oyer me donyo i bot dano i balgi kede i dwogo gi i piny. Lami pa En kicwalo gi me kelo cing ma oyabe maber, me cwegi ki i kit me lecgi, kede me yabo bot ngecgi lok me ngolo ma wel, Coc Maleng. Dano eni pe myero bed joma kobo lok keken, ento myero bed lamony, joma kelo ler, jogwoko ma aduk, ma gubineno peko ma kicayo kede gubiciko lwak. Myero gubed calo Khristo i cwinye ma pire tek, i ngene ma lamal me yore me timo, i tije pa gi keken; kun woko, i ticgi weng me lamony. Myero gubed ki kube ma ning ki Rwot, kede myero gubed ma gumako maber lok pa laneneno kede pwony me timo i kwo, ma i Cik me Con kede i Cik Manyen, pi gubikelo ki i ot me lanyut pa lok pa Rwot gin manyen kede gin macon. Testimonies, volume 5, 251.