The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.
Neno me agiki pa Daniel obedo i chapta adek ma agiki. Chapta me acel i magi, kede bende chapta me agiki ikin gin adek magi, ginyuto kit bedo pa Daniel; ento chapta ma i katikati nyuto gin mukato me lok pa lanen ma cwalo lok pi pyeo ki godo ma agiki pa Ladit me Bor mape adada. Chapta me acel obedo calo chapta me agiki, ento chapta ma i katikati nyuto jwang pa Ladit me Bor mape adada. Neno me agiki pa Daniel, neno me Aora Hiddekel, tye ki tam pa Alpha ki Omega, ma en Adal. Ka watye ka cako cwalo lok pi neno me agiki pa Daniel, wa bi cako ki rek me acel.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.
There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.
I rek man tye gin adier mapol. Ma acel obedo nying pa Daniel, "Belteshazzar".
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.
Ladit pa eunuk omiyo gi nying: pien omiyo Daniel nying Belteshazzar; ki omiyo Hananiah nying Shadrach; ki omiyo Mishael nying Meshach; ki omiyo Azariah nying Abednego. Daniel 1:7.
Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.
I chapta acel, gi mii Daniel nyinge “Belteshazzar”, ki pe dong giyar nyinge calo “Belteshazzar” doki, nyaka ka nyutu me agiki pa en ocake. Erwako, “Belteshazzar” obedo nyinge i wac me acaki ki i wac me agiki pa en. Loko nying i porofesi nyutu alama me rwom me lagam ma tye kin Lubanga ki jo pa En. Ka Rwot oketo lagam kwede Abram ki Sarai, oloko nyinggi obed Abraham ki Sarah. Oloko nying Jacob obed Israel, ki bene opoko wac ni bini mii jo me lagam pa En i kare agiki nying manyen.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.
Pi Siyoon pe abi bedo ki cobo, ki pi Yerusalem pe abi rweny, nyaka rwom pa ne oyab calo liel, ki rweyo pa ne calo lamac ma tweng. Jo mape jo Isirayel bine neno rwom pa in, ki rwodi weng bine neno lagony pa in; in bin wongo ki nying manyen, ma dwon pa Rwot obi wongo. Isaiah 61:1, 2.
To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.
Bot jo Philadelphia, ma gin 144,000 me nino ma agiki, En bene opromisi man.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Ngat ma ogoyo, abi miyo en obed yang me ot i ot pa Lubanga pa an, kede pe dong obi aa oko; kede abi cono i iye nying pa Lubanga pa an, kede nying pa poto pa Lubanga pa an, ma en Jerusalem Manyen, ma obino aa ki polo ki bot Lubanga pa an; kede abi cono i iye nying pa an manyen. Ngat ma tye ki wii, winy gin ma Lamo owaco bot kanisa. Revelation 3:12, 13.
The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.
Lanabi nyutu jo pa Lubanga me cawa agiki, ento pe calo Abraham, Sara ki Israel, tiend nying Belteshazzar pe ngene matut. Nying ma Lubanga omii jo pa Lubanga me cawa agiki me nyutu kuc ma obedo kwede gi, obedo nying ma pe ngene nyaka cawa ma omii gi nying eno. Nying Belteshazzar nyutu Daniel calo jo pa kuc pa Lubanga me Philadelphia i cawa agiki, ento nying ma matut ocano nyaka goyo deg, pien nying ocoyo i cwecgi, kede kany aye ka deg bene ocoyo.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.
Aneno, iye, Lambu ocung i tung Got Siyon, en tye kwede 144,000, ma ocoyo nying pa Wone i wii-gi me anyim. Revelation 14:1.
Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.
Daniel ki loro ne Belteshazzar i pot buk acel, ci i pot buk apar; ki nyutu pire ni en cal me wot pa Malaika acel, kede cal me wot pa Malaika adek; pien pot buk acel yaro kwena me Malaika acel, macalo ma ki nyutu maber con i gin acoya ma con. Kumeno, pot buk apar yaro wot pa Malaika adek, kacel ki jo me kica pi cawa me agiki. Lok me pot buk dong nyutu Belteshazzar calo cal me jone ma gi ngeyo medo me ngec ma ki yawo woko i wot me yubo ma ocako i 1989. En yaro ni ki keto meco i gin ma Daniel (Belteshazzar) onongo ngeyo.
Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.
Daniel onongo tye ma ngeyo 'gin' ma 'onyutu bot Daniel,' 'kede ni 'gin' en atir, ento kare ma kicimo obedo matwal; kede onongo ongeyo 'gin', kede obedo ki ngec pa 'yaro'. Daniel ongeyo 'gin', kede 'yaro' bene. Leb Ebru 'dabar' kiloko calo 'gin' i dirica man; en aye 'Lok'. Ki kit pa porofeti, 'Lok' rwako alama pa 'yaro' pa 'kare abiro'; ento bene rwako alama pa Kristo, ma En aye Lok. 'Kare abiro' kede Kristo gin Kidi ma jo me yiko gubalo, kede Daniel rwako alama pa jo ma ngeyo dul aryo pa alama pa Lok.
In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”
I Daniel 9:23 wanongo lok acel me madwong loyo ma orwate ki porofesi me cawa pa higa 2,300 ki higa 2,520, ma kicoyo calo lapeny i Daniel 8:13, ki dwoko i 14. Lapeny eno penyo ni, “Obedo cawa adice ‘chazon’ me neno ma kinyutu goyo piny Ka Maleng ki lwak ma ki timo ne ki peganizim, ci lacen ki papalizim?” Goyo piny eno okato higa 2,520, me poko lok pa Leviticus 26 me “kare abic aryo.”
The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.
Dwoko pa penyo ma i coc apar adek en ni: nyaka higa 2300; ci ot malube ma gityeko woto kwede i wi cing obiyweyo; ci neno “mareh” me higa 2300 oketo poropheti me kare aryo kacel; ci i coc 23 me Daniyeli 9, Gabrieel tye ka miyo Daniyeli ongeno kube pa neno aryo.
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
I cako me kwayo me in, cik o aa woko, ki abino me nyutu in; pien in giheroni tutwal; eka ngeyo lok man, ki paro nining. Daniel 9:23.
The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.
Leb ma gicalo calo "ngeyo" kacel ki "paro" i vasi man, en aye leb Ebiru "biyn", ki kite me en obedo "yero gi ki weko gi i wic". Gabriel ocik Daniel me yero gi ki weko gi i wic piri i ka "lok" ki "gin ma oneno". "Gin ma oneno" i vasi man en aye leb Ebiru "mareh", ki en aye neno me kare me mwaka 2300 ma otum i 22 me dwe Okotoba, 1844. Leb Ebiru ma gicalo calo "lok", en aye leb acel kene ma gicalo calo "gin" i vasi acel me chapta apar. En aye leb Ebiru "dabar", ki en tito neno me kare me mwaka 2520 ma bene otum i 22 me dwe Okotoba, 1844.
In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).
I vesi acel me kapita apar, jogi me cik pa Lubanga i kare me agiki kityeko nyutu gi ki Belteshazzar, ki gi angeo medo me ngec ma obino i kare me agiki i 1989, ma omiyo gi angeo kube me neno aryo, ma Millerites me tic pa malaika me acel gi angeo matidi keken. I vesi eni, neno ma kiketo ne calo “thing” kityeko miyo ngec ni en obedo ma nining loyo i poropheti aryo, pien i tung me nyutu aryo me “thing” ma i vesi, Daniel nyutu ni kare ma kikwano pi “thing” (dabar) obedo “nining”, ka ki pimo kwede neno (mareh).
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.
The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.
Adwogi ma pe neno nining ni “kare abiro” obedo poropesia me kare ma tye mamal loyo weng ma jo Millerites giyarone, okweyo woko ki Adventism me Laodicea, piny ki lok acel ma gijaro, ma gitero gi i ogweng pa gi keken. Kun gi okweye “kare abiro” i kwer me 1863, pe gineno rwom pa poropesia aryo, ki romo neno kende, onyo gubedo neno kende, lok ma tye anyim macalo nyutu higa 2300.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.
"Gineno pa lami ma gicobo 'Lok maber pa rwode' i biro me Kiristo ma mukwongo, ne obedo tung acel ki gineno pa gin ma giyaro ngec ikom biro pa En ma aryo. Macalo ka lami ocako wot kobo, 'Kare opong, rwode pa Lubanga tye oko,' kamano bende Miller ki orwatege oyaro ni kare me poroc ma ocopo maloyo weng ki ma agiki ma kiyaro i Bibul tye ka ogiko, ni rwom tye oko, ki ni rwode ma pe giko bino. Kobo pa lami ikom kare ne obedo me cabite apar abiro me Daniyeli poth 9. Ngec ma Miller ki orwatege gimiye oyaro giko pa 2300 nino me Daniyeli 8:14, ma cabite apar abiro tye iye tung acel. Kobo pa ka acel keken ne ocero iye i opongo pa dul mapat me kare maduong acel me poroc." The Great Controversy, 351.
Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.
Pe iweko woko lore ma tye iye keken me para ma agiki man. Adventism me Laodicea pe gitiko piny ni Jo‑Miller gicaro ni ot maleng ma myero yweyo obedo ot maleng pa polo; pien gin keken, kadong dano mo keken ma mito neno rekod me kit ma otime con, gineno ni Jo‑Miller gicaro ni ot maleng ma myero yweyo obedo piny. Para ma Adventism me Laodicea giyiro woko me poto gi keken en ni, “kamano, Miller kede jo ma rwate kwede gicwalo ni kare me poropheti ma bor loyo weng kede ma agiki, ma kinyuto i Bibul, tute bene tye ka kato woko,” ma gimego matek ni en higa 2300 me Daniel 8:14.
Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.
Buk me tari pa Adventism kinyutu ni jogi me waco lok pa Millerite 300 weng gitiyo kwede cal pa pioneer me 1843 i yaro meregi; ki tye pire tek i cal en, ka i waci mukene me tari, ni “seven times” (higa 2,520) en obedo poropheti ma gityeko miyo nying ni “kare me poropheti ma idul loyo weng ki ma agiki,” ma tye tung i giko kare. Pien i 1863, ka gikwero woko kidi me te pa “seven times,” kombedi gi mako matek, pe gineno, ni Sister White tye ka doko coyo tar ma kicano piny i lwak me lok i buk The Great Controversy.
In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.
I vesi 1 pa chapta 10 me Daniel, Belteshazzar nyutu jo pa Lubanga me nino agiki, ki gin ngeyo lapeny ki lagam pa Daniel chapta 8, vesi 13 ki 14, ma Sista White oyero ni obedo twolo ki oguda me sentara pa geno me Advent. I cal me nyutu ma Daniel omiyo i vesi ne, onongo tye ka keto rib i tung jo pa laloc pa Lubanga me nino agiki ki Adventism me Laodicea, pien jo pa laloc pa Lubanga magi gin jo ma ngeyo medo me ngec i 1989.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.
Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.
Ves acel obedo acaki pa rweny ma kimiyo i wang pi Hiddekel, ma otum i chapta apar aryo. Kany wanongo yabo cim pa Buk me Daniel i cawa me agiki; pi meno yik pa Daniel ma ongiyo “gin” ki “rweny” weng obedo kube kwede jo ma ngeyo, ma kiluongo gi ni “jo luyec”; ento jo ma pe ngeyo kiluongo gi ni “jo marac”. I ves apar me chapta apar aryo, kabedo me yat pa dyer aryo man kimiyo nyutu.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Jo mapol gibicweyo, gibibedo opucu, kede gibipimo; ento jo marac gibitimo marac; kede jo marac pe gibinongo ngec; ento jo ma tye ki ngec gibinongo ngec. Daniel 12:10.
The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.
“Joo ma ngec” gingeyo, ento joo marac pe gingeyo; ki nyig ma kigonyo calo “angeyo” en aye nyig acel keken ma wan onongo wayubo iye i nyig coc 23 me dul 9. En aye nyig pa Ebru “biyn”, ma nyutu lok ne ni en “yiko i wii”. Joo marac pe gingeyo medo me ngec, pien gin pe mito yiko i wii loka me aneno aryo ma tye ada ma kityeko nyutu ni Belteshazzar onongo angeyo i nyig coc 1, ka kikwayo nying ne me Belteshazzar, pe Daniel. I nyig coc 1, onong’o calo jo rwate pa Lubanga me kare me agiki, kacel onong’o calo joo ma angeyo loka me aneno aryo, ma jo pa Lubanga myero giyik gi i wii. Yesu yaro agiki pa gin ki cako pa gin, ci i dul 12, joo ma ngec en joo ma angeyo lok me poro pa 2300 mwaka, kacel kube ne ma diret ki “lok me kare ma tutwal loyo weng ki ma agiki”, ma obedo 2520 mwaka.
We will continue our study of Daniel’s last vision in the next article.
Wabimedo pwonye wa ikom neno ma agiki pa Daniel i coc ma bino anyim.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. Hosea 4:6.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Wun bene, macalo kidi ma tye kwo, ki yubo gang me cwinya, jo-lami ma lamal, me cwayo rwome me cwinya, ma rwate i wang Lubanga kun Yesu Kristo. Pien bene, i Lok me Kitabu tye ni: “Dii, abeto i Sion kidi me lwang ot madit, ma kiyero, ma ber loyo; ki dano mo keken ma geno iye pe binenyogi.” Pien bot wun ma gene, en ber loyo; ento bot gin ma pe winyo, kidi ma jo-yubo ot okwanyo woko, en keken obedo wi lwang ot, ki kidi me pobo, ki got me peko, bot gin ma pobo i lok, pien pe winyo; ma pi eni bene ki yero gi. Ento wun gin dul ma kiyero, jo-lami me rwot, piny ma lamal, dano ma makwongo maber; pi nyutu pak pa en ma ocojo wun ki i otum i ler pa en ma maber madwong: wun ma con onongo pe gin dano, ento kombedi gin dano pa Lubanga; ma con onongo pe tye ki kica, ento kombedi tye ki kica. 1 Petro 2:5-10.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.
Pim ni cwako peko pa Rwot wa pi kare madit obedo kony me gwoko kwo; macalo owadwa ma malito Paulo, ki ngec ma kimiyo ne, ocoyo botu; ka keken i baruwa ne weng, okwano iye ikom gin man; ma iyie tye gin mo ma tek me ongeno, ma jo mape ki ngec ki jo mape gi diri giloki iye, macalo kit ma gitimo bot coc me Lubaŋa mukene, me giko gi kene. En aye, jo ma malito, pien dong ungeno gin man coni, gwok keni, pe myero u bene kwanyo woko ki bal pa jo marac, ci upoto ki bedo mamegi ma tek. 2 Peter 3:15-17.
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.
Mi gi poyo ikom gin man; kecgi i wang Rwot Lubanga ni pe gicako lweny i lok ma pe tedo ber, ento gin tero piny jo winyo. Tim pire tek wek inyutu ni in obedo latic ma kimoko bot Lubanga, latic ma pe cuke, ma yiko lok me ada maber. Ento kwany woko lok ma pe maleng ki lok aboka; pien gin bimedo i pe pobo Lubanga mapol. 2 Timoteo 2:14-16.