We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

我們已開始藉著辨明但以理乃是上帝末日聖約子民的表號，來思考但以理最後的異象；並且我們已將第一節與最後一章一同加以運用，開始辨識那些由伯提沙撒所代表之末日子民的先知性特徵。上帝末日的聖約子民，乃是第一位天使運動中的米勒派，以及第三位天使運動中的十四萬四千人。米勒派應驗了十個童女的比喻，而那個比喻在末後的日子必一字不差地重演。

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Gin ma yore aryo pa cawa agiki gi obedo kwede, en aye gin ma Adventism obedo kwede.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Jo Millerite gibedo calo tur pa malaika ma acel, kacel gin ma gicako kwede bene kinyutu ki Kanisa pa Philadelphia. I 1856, tur pa Jo Millerite pa Philadelphia oloko pire odoko tur pa Laodicea; kacel, i lweny me ngolo tegi pa 1863, oloko pire dok odoko Kanisa pa Seventh-day Adventist ma Laodicea.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Gin 144,000 gi nyutu Movimenti pa Lacam ma Adek, ki lareme pa gi bene kinyutu ki Kanisa pa Philadelphia. I mwaka 1989, Buk Daniel kiyabo woko bot Kanisa me Seventh-day Adventist ma Laodicea, ki i 11 me September, 2001, Movimenti me Adventist ma Laodicea ocake, ki i July, 2023, dwogo cen bot Movimenti me Philadelphia obino.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, onyo Daniel, nyutu wot pa Philadelphia i kare me agiki, ma golo dok wot pa Philadelphia pa jo Millerite, ka i leb weng. Nyig lok mukwongo me laje ma agiki nyutu jo pa kare me agiki, ki lagam ma agiki me laje ma agiki myero rwate ki lagam mukwongo me laje ma agiki. Kit me yweyo ma i chapta apar abicel pa Daniel nyutu medo pa ngec, kede dul aryo ma pi en gicweyo. Belteshazzar obedo nyutu ma pire tek pa jo ma tye ki wic maber i kare me agiki. I chapta apar abicel pa Daniel tye gin ada me porofetik piny pe abic, ma ne obedo it pa wot pa Millerite, ma myero golo dok i wot pa Malaika Adek.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Ma kwongo en tic me yweyo ma cwalo kit aryo me lami pa Lubanga, ci opongo lok me tam pa nyako apar ma pe gicako, i wot me cako ki i wot me agiki.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:4, 9, 10.

Ento in, O Daniel, geng lokgi, ki ket cing i buk, nyo i cawa me agiki: jo mapol bi oro kany ki kany, ki ngec bimedo dok madwong.... En owaco, “Wot i yoo ni, Daniel: pien lokgi kigengo, ki kiketo cing nyo i cawa me agiki. Jo mapol bi piyi, bibedo macwer, ki bitemi; ento jo marac bitimo marac; ki pe ngat acel i jo marac bin ngeyo; ento jo ma ngec bin ngeyo.” Daniel 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Bed mapat i tung jo ngeyo ber ki jo marac (jo pe ngeyo) tye i kom ngiyogi me yiko i wii medo pa ngec ma oyabo i cawa me agiki, ento ka 1798 pi Millerites onyo ka 1989 pi jo 144,000. Jo Lubanga myero ngiye ni Adventism en rwom me lok me tam pa nyako maleng apar, pien ka pe tye ki ngiyo eni, pe gibitemo ngiyo kare ma “cawa me agiki” pi dul ma agiki obino, onyo ngo ne en lok ma oyab woko i kare eno. Ka pe tye ki ngiyo ni rwom me Adventist en tic me temo i cat adek, ma otime i yubo ma medo-odoño me adiera, ma kelo i gin ma otum me “bedo onyo tho,” pe romo ngero lwongo ma malo pa Seventh-day Adventist keken. Belteshazzar nyutu jo ma ngiye ni gi ocato i yo me yweyo ma kinyutu calo “gipiyo, gicwero, gitemogi.” Kit me yweyo man, ma i cat adek, kityeko nyutu atir calo tic pa Tip me Maleng.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

Ento an awaco ada botu; obedo ber pi botu ni an awoto woko: pien ka pe an awoto woko, Lakony pe bino botu; ento ka an awoto, abi cwalo ne botu. Ka obino, obino yubu piny pi richo, ki pi bedo ma ber, ki pi giko: Pi richo, pien pe gigeno i an; pi bedo ma ber, pien an awoto bot Won an, ci pe bino neno an dok; pi giko, pien rwot me piny man kigiko. An dong abedo ki lok mapol me waco botu, ento kombedi pe iromo rwako-gi. Ento ka Tipu pa ada obino, obino woyo wun i ada weng: pien pe bino waco ikom iye keken; ento ngo ma bino winyo, eni aye bino waco; ci bino nyutu botu gin ma bino. Yohana 16:7-13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Tic pa Laloc Maleng me latero nyiri mariek i “adiera weng” mito ni En ocobo piny—ma bedo calo pwonyo onyo miyo cwiny ngolo—bot richo, rwom maber ki cing; gin kacel aye jami adek manok acel ma i Daniel lamen apar aryo gicako kelo nyiri mariek onyo nyiri ma pe ki rieko. Lok ma Yesu yaro ni en tic pa Laloc Maleng, en aye “mafuta,” ma nyutu poto i kin jomariek ki jomarac i Daniel lamen apar aryo. Jo Lubanga me nino agiki myero gi ngeyo medo me ngec pi dul me karegi, kede ngec eno tye kwede yaro me gin ni gi en nyiri ma pe ki rieko onyo nyiri mariek i lok me aling-aling me Matayo lamen abicel abic.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

Yohana kinyuto ne gin eni i neno ma maleng. En oneno lwak ma kigero macalo abicel me nyako maleng ma obedo gi ngec, ki lampu gi ma kicweyo maber kede tye ka loro; ci owaco ki cwiny ma oromo maber, “Kany obedo pire tek pa jo maleng; kany gin jo ma gwoko cik pa Lubanga kede yie pa Yesu. Kede an onwongo winyo dwon ma aa ki polo ma owaco bot an, ‘Coyo: Gum maber obedo pa jo otho ma ginyotho i Rwot ki ocake kombedi; eyo,’ Lami owaco, ‘pi gubed oceto ki ticgi; kede ticgi tye ka medo gi.’”

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

Ngat mapol ma owinyo lok pa malaika ma acel ki ma aryo giparo ni gityeko con bedo ka gini neno Kristo obino i dul me polo. Ka gin weng ma giyaro ni gigeno adada onongo gitiyo kitgi calo dako ma onongo gi ngec, dong lok man onongo obedo kigoyo nyime bot piny weng, kabila weng, leb weng, ki jo weng. Ento abicel gin ma onongo gi ngec, abicel bene gin ma onongo pe gi ngec. Adada onongo myero dako apar ocwalo ne; ento abicel keken onongo gityeko yubo jami ma mite me cobo i dul ma giyore i lacer ma obino botgi. Lok pa malaika ma adek onongo mite. Cwalo lok man onongo myero kitimo. Ngat mapol ma owote me nongo laco pa nyako i kare pa lok pa malaika ma acel ki ma aryo, gikwanyo piny lok pa malaika ma adek, en lok me atema ma agiki ma myero kime i lobo weng.

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

Tic ma calo eni bi tyeko ka lacar mukene, ma ki yaro iye i Revelation 18, bi miyo kwena pa en. Kwena me lacar me acel, me aryo, ki me adek myero ki nwoyo waco gi. Kwena me lilo bi miyo bot kanisa, ‘Wut woko ki iye, jo na, wek pe ubedo lwak ki richo pa iye.’ ‘Babilon madit, obute, obute, kadi obedo kabedo pa tipu marac, ki ot me goro pa tipu marac weng, ki ot me yang pa lacwing weng ma pe maleng ki ma kibengo. Pien piny weng gi omeyo wayini me kwir pa woto pire kwo pa iye, ki rwodi me piny gi otimo woto pire kwo ki iye, ki jo me cato me piny gi odoko rwate pi mapol pa gin ma ber-ber pa iye.... Wut woko ki iye, jo na, wek pe ubedo lwak ki richo pa iye, ki wek pe uywako ki bal pa iye: pien richo pa iye oromo i polo, ki Lubanga oparo koba pa iye’ [Revelation 18:2-5].

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

Kwany gonyo acel-acel me but man, ki i kwan gi matir, labongo gonyo aryo mag agiki: ‘Wang lupur pe dok rweny woko i yin; kede dwon laco me gwen ki pa dako me gwen pe dok winyo woko i yin: pien lujayi mamegi obedo jogi madwong me piny; pien ki yub me ajwaka mamegi pinynge weng ogamore. Kede i iye kinongo remo pa lanabi, ki pa jo maleng, ki pa jo weng ma okwanyo cwinye i piny.’

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

Pwon pa nyako apar ma pe nywako kigamo ki Kristo kene, kede jami weng ma en tye kwede myero ki nongo ngec iye ki mite maber. Obino kare ma wang ot obi loro. Wa gin calo nyako ma pe nywako ma lanyut onyo ma lapen. Kombedi pe watwero ryemo, kede pe watye ki twero me waco ni ngat mene obedo lanyut, ki ngat mene obedo lapen. Tye ngat mo ma gikwanyo adwogi i tim marac, ki mag eni gineno i wang kom calo lanyut. Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Macalo jo Adventist ma myero wakwaco lawo kede dako wek gi wot woko ki i Babilon i kare ma cik me Sunday bino cok coki, wan “kiketo wa calo nyako ma tye ki ngec onyo nyako mapire.” Dul ma Yohan oneno, “kiketo gi calo nyako abic ma tye ki ngec, ki lampu gi kigweko maber kede tye turo,” ma Yohan dok owaco ni gin “gi tye ki kumo pa jo maleng,” kede “gikwanyo cik pa Lubanga kede yie pa Yesu,” obedo jo 144,000 ma myero gikwanyo cik pa Lubanga, gitemo yie pa Yesu, kede ginen ni gin nyako i parabul pa Matayo apar abic. Pe keken myero ginen ni gin nyako ma tye ki ngec onyo nyako mapire, ento myero gidwogo yub ma Daniel owaci ni “kikwero, kimeyo gi oyera, kacel ki kitemo gi.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Kadong gin giwero calo wer manyen i nyim kom, ki i nyim jami me bedo angwen, ki ludito; ka pe ngat mo twero kwan wer eno, ce keken jo 144,000 ma kikweyo gi ki piny. Gin aye jo ma pe gi yot ki dako; pien gin layeny. Gin aye jo ma giluwo Lamb kama obino odhi. Gin ma kikweyo gi i tung’ jo, obedo nyutu me acaki bot Lubanga ki bot Lamb. I cinggi pe kinongo bwoc; pien pe gi bal mo i nyim kom pa Lubanga. Revelation 14:3-5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Tye ok bene ada abic ma giyaro i Daniel apar aryo, ada ma kityeko rwate kwede yore pa Millerite me malaika me acel; ada magi bina nwoyo time, ki i yore pa 144,000 bina ngeyo gi maber mapol. Acel ki ada magi obedo kit me yweyo i kare adek, ma kityeko rwate kwede lapiir pa daka abic ma pe gi nino kwo. Ada me acel ma William Miller onongo otyeko ngeyo ikom cawa me porofetik, obedo “Seven Times” pa Leviticus 26; ci ada en gityeko miyo nying i Daniel apar aryo, ki en obedo ada me acel i gin matime pa Millerite ma kicoyo kany.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:4–10.

Ento in, Daniel, gwok lokgi, ki mii kiti i buk, nyo i kare me agiki; jo mapol biwot ka lacen ki ka lacim, ki ngec bimed. Dong an Daniel neno, ka nen, jo aryo mapat tye ka bedo, acel i tung man me wang pi, en mukene i tung macokcoki me wang pi. Ci acel owaco bot dichuo ma kicako ki len ma twol, ma tye i wie pi, “Kare adii wa agiki pa jami ma lamal man?” An owinyo dichuo ma kicako ki len ma twol, ma tye i wie pi, ka oyweyo cing tung acuc ki cing tung acan anyim polo, ki ogol ceke i nying En ma tye pi kare ducu ni, “Obed pi kare acel, ki kare aryo, ki abar me kare; ka obin tyeko pobo twero pa jo maleng, gin weng man bitiek.” An owinyo, ento pe angeyo; ci an owaco ni, “O Rwot na, agiki pa gin man obed ngo?” En owaco ni, “Wot i yo ni, Daniel; pien lokgi kikano ki kimii kiti i buk nyo i kare me agiki. Jo mapol bipye, ki bitwol, ki bitemo; ento jo marac bitimo marac, ki pe itye jo marac mo ma bagenyo; ento jo ma ngec bagenyo.” Daniel 12:4-10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Coc eni cako ki buk pa Daniel ma kigudo woko nyo i kare me agiki; ci con coc eni tyeko ki buk pa Daniel ma kigudo woko nyo i kare me agiki. I tung me gudo me acel ki gudo ma me agiki pa lok pa Daniel, obedo ni lok me kica pa ‘En ma tye kwo nining’ ni, ‘obi bedo pi kare, kare aryo, ki kare idiyo; ka dong otyeko kobo woko teko pa jo maleng, dong gin weng obi tyeko.’

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

En ma omiyo minyot man ma kiketo ki kwer en aye en ma onongo otye i wi pi, kicwalo i lineni. Daniel oneno malaika acel i tung acel me pi Hiddekel, ki malaika mukene i tung mukene, ki acel i malaika magi openyo lapeny, ma en ma otye i wi pi odwoko. Lapeny ne ni, “Nining?” Magi aye nyig lok aryo me acaki kacel, calo ma kipenyo i vesi apar adek me chapta aboro me Daniel.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” Daniel 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Kit me lanabi acel nonge i lok aryo, entono ni i tyen 8, Daniel nonge i tung kulo Ulai, pe i tung kulo Hiddekel. I tyen 8 malayika (saint) owaco bot “that certain saint” ma onongo tye ka waco, “kare adii?” Nyig coc me Ebru ma kiloko piny calo “that certain saint” en “Palmoni,” ma nyutu ni “Ngat ma koyo mapire tek,” onyo “Ngat ma koyo gin me mung.” I tyen 8 Yesu (Ngat ma koyo mapire tek) onongo tye ka waco, ci saint mukene openyo bot Yesu (“that certain saint”), “kare adii?”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

I kapita apar aryo, En ma tye ka turo i wi pi, kikwanyo pene ki malaika ma obedo i yub pi acel me Kwer Hiddekel, “Kare mede adaa?” Lok aryo man myero gitam kacel, rek ki rek. Peny me acel pa kapita aboro en ni, “Kare mede adaa pa neno ma ikom duwo piny pa ot maleng ki lwak, ma kityeko acaki ki jo pe gene Lubanga, ci bangi ki papalism?” Peny pa kapita apar aryo en ni, “Kare mede adaa nyo obino bot giko pa tic ma lamal man?” En dong Palmoni, Laping me pimo ma lamal, ma kicwako ki lineni ci tye ka turo i wi pi, omiyo lagam ma kigi gamo kwede ni, “Obi pi kare acel, kare aryo, ki kare adii; ci ka dong otyeko ywayo twero pa jo maleng, gin weng obityek.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Lapeny pa Ulai ki Hiddekel en ni: ‘Obedo kare adaa nyutu pa cwal jo pa Lubanga ma otimore ki paganism, ci lacen ki papalism, kun gi gobo hekalu ki lwak?’ Dwoko lapeny en ni gobo man otieke i 1798, ka tic pa Palmoni me cako yiko hekalu pa Millerite ocake; ci otieke higa 46 lacen i 1844, ka hekalu myero oyweyo.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

I dyer apar aryo Daniel owinyo waco, “kono pe anongo ngeyo.” En openyo Kirisito: “Rwot na, agiki pa gin man obedo ngo?” Kanyuto pa openyo ne nyuto dwaro me ngeyo, ma obedo calo dwaro pa nyako pe ocweyo ma witgi ber me ngeyo, pien waco weng ne kiketo iye i tung aryo me loke ma waco ni buk Daniel kigoro ne nyaka cawa pa agiki. Daniel bene ne tye calo dwaro ma ki keto bot William Miller me ngeyo adwogi ma ki woko ogoro ne i 1798; ki adwogi me acel ma kimiyo en ongiyo ne, en ne goyo piny pa cung maleng ki lwak, con ki paganism, ci dong ki papalism, i kare ma twero pa jo maleng ne opye woko, i tyeko “cawa abiro” me Levitikus 26.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Dwaro pa Miller me ngeyo adier, kiketo calo dwaro pa Daniel; ento ngeyo pa Miller pe tye opong. Daniel nyutu dwaro pa Miller, ento Belteshazzar nyutu jo ma tye ki ngeyo opong ikom gin ki ikom neno. Tye gin adier abic ma matir, ma onongo obedo but pa jo‑Miller i diro apar aryo pa Daniel, ma bino nongo rwom marwate i gin pa jo 144,000. En acel ni, gi otyeko tyeko ka gi nongo ngeyo ni gityeko loka me cal pa nyiri apar, ki yo me temo macek adek; ki mukene en ni, gi nongo ngeyo kidi me kic pa “seven times” i Leviticus diro 26.

We will continue this study in our next article.

Wa bi medo kwano man i coc wa ma bino.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

En dong, Piny pa Polo bi pim calo nyako apar ma pe omero, ma gicayo taala gi, giceto me dongre ki laco me nyomo. Abic i gi gin jo ma ngec, abic bene gin jo ma pe ngec. Jo ma pe ngec gicayo taala gi, ento pe gicayo mafuta kwede; ento jo ma ngec gicayo mafuta i agulu gi kwede taala gi. Ka laco me nyomo ogwoko kare mapol, gi weng gijwayo ka gitero. I otum me odii, guwang otyeko waci ni, ‘Nen, laco me nyomo bino; wut woko i dongre kwede.’ Ecen, nyako weng gicungo, gi cwico taala gi. Jo ma pe ngec gi waco bot jo ma ngec ni, ‘Wamii wa ki mafuta mamegi; pien taala wa otyeko.’ Ento jo ma ngec ogamo waci ni, ‘Pe; ka pe bi orumo pi wa ki in: ento wut bot jo ma kendo, u cato pi wun keken.’ Ka giceto cato, laco me nyomo obino; gi ma kitero maber gidonyo kwede i diro me nyomo: ki olok ojiko. Inyim kacel, nyako mukene bene obino, gi waco ni, ‘Rwot, Rwot, yab wa.’ Ento owaco waci ni, ‘Adada, awaco botu ni, pe aneng in.’ Omio, bed woko; pien pe uneng kare onyo otum ma Wod Dano bino.

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

Kombedi wan tye kwo i cawa ma peko madit loyo; ci pe ngat acel wa myero opoto i yilo me bino pa Kristo. Pe ka ngat mo lubo ranyisi pa ngolo ma jwang, ka par ni obedo ber me kuro kun peko madit obino mapwod pe otyeko yilo kit pa ngat me bedo tyen i kare meno. Obino bedo odiyo weng me temo nongo bedo maber pa Kristo ka lwak gicoyo iyie ki gitemgi. Kombedi en kare me cwer bedo maber pa Kristo—liba me nyom ma bi mii itwero donyo i cam me nyom pa Lawi. I ranyisi, ngolo ma jwang ginyutu calo ka gikwanyo mwony, ento pe ginywako. Man obedo ranyisi pa gin ma pe giyilo gi keni, pe gityeko yubo kit pa ngat me bedo tyen i cawa me peko madit. Obedo calo ka gicito bot luwenegi ki waco ni, Miya kit pa in; anyim, an abirweny. Jo ma gi ngec pe ginywako cwalo mwonygi i latara pa ngolo ma jwang ma tye ka puko-puko. Kit pa ngat pe gin ma itwero cwalo; pe gin me cato onyo cayo; en gin ma imako keken. Rwot omiyo bot ngat keken twero me nongo kit pa bedo maber kubo cawa me temo; ento pe ocwalo yoo ma ki yore me miyo ni ngat acel cwalo bot mukene kit ma otyeko yubo kubo tiro me peko, kun opwonyo lok ki Lami Kwano Madit, me onyutu kuc i kare me tem, ki timo geno me iromo golo got pa gik ma nen calo pe romo. Pe romo cwalo ototo ma layeny pa hera—me miyo bot ngat mukene ber ma yot, yaro ma ngec, ki goro cwiny. Pe romo ni cwiny pa ngat acel opobo i cwiny pa ngat mukene hera pa Lubanga ki hera pa dano.

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

Ento ceng tye kabino, kede obedo piny wa, ka yore weng me kit pa ngat bi nyutu ki tem ma pire tek. Jogi ma gibedo atir bot cik, ma gicako geno i agiki, obedo jogi ma ginyutu atir i temo ki poro i cawa ma okwongo me kare me kitemo pa gi, kede gicweyo kit pa gi ki cal pa Kiristo. Obedo jogi ma gityeko yubo rwom ma piny ki Kiristo, ma, ki ngec pa en ki ngwok pa en, gityeko bedo ki lwak i kit pa Luba. Ento ngat mo keken pe twero miyo bot ngat mukene rwom pa cwiny ki yore ma loyo pa paru, nyo opoko lacam pa iye ki teko pa kit maber. Wan wang acel acel twero timo tutwal pi wa ki wa, ki miyo bot dano yore me kwo ma calo Kiristo, kun wapoyo gi me odonyo bot Kiristo pi bedo ma atir, ma labongo en pe ginywako bedo i kwer. Dano myero gi paro ki lamo kit ma dwong me yubo kit pa dano, kede gi cweyo kit pa gi ki tol pa Luba. The Youth Instructor, January 16, 1896.