We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
Wan ocako paro bot neno pa Daniel ma agiki, kun wamiyo tic ki cik ma kigeno ki Alfa ki Omega, ma tito ni En kare weng nyutu agiki ki acaki. Ka mano, Belteshazzar, ma en Daniel i rek ma acaki me neno ma agiki me Daniel, bene tye kigeno i ogiko pa neno acel acel en. Wan kinongo ni Belteshazzar tye kigeno jogi ma Lubanga ocako cakke ki gi i kare me agiki, ma gi tye ki ngec me “chazon,” neno pa poropheti me gin ma otime con, calo ma kigeno ki nyig lok “thing” i lok ma acel. Neno man pa poropheti obedo “seven times” me Leviticus 26, ma rom ki mwaka 2520. Belteshazzar bene tye ki ngec me “vision” i lok ma acel, ma obedo “mareh” neno me mwaka 2300, ma tito nyute pa Kristo ma peya.
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
I gonyo apar aryo, Daniel onyuto muvimenti pa malaika me acel, ki bene muvimenti pa malaika me adek, pien muvimenti aryo eni gutimo opong laloc me wanawali apar. I gonyo apar aryo tye pe piny loyo ada abic ma onongo obedo but i Muvimenti pa Milerait, ma ginyuto ada ma Muvimenti pa Malaika me Adek myero bene orwate ki ongeyo. Muvimenti aryo eni gutimo opong laloc me wanawali apar, ki wanawali ma loyo ngec i muvimenti aryo myero gi ngeyo ada me lapor man. Muvimenti aryo myero gi ngeyo ada me lapor ma acel ma kigwe ni Miller onongo ongeyo, calo ma kinyutu ki ‘kare abiro’ me Levitiko 26. Ada mukene adek me rwate ki me ngeyo ma rwate kwede gibedo i coc mapiny manok pa gonyo.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
Ki kare ma gikweyo woko misango me cawa ki cawa, ki gi tero tim marac ma kelo opoto, dong obedo ceng 1290. Ber ngat ma turo, ki obino i ceng 1335. Ento in, wot i yore pa in nyaka agiki obedo; pien ibiro reme, ki ibiro cing i kabedo ma kiyero pi in i agiki me ceng. Daniel 12:11-13.
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
Jo pa Lubanga ma odong keken i Buk me Nyutu tye ki kit adek me poro madit. Gigwoko cik pa Lubanga, gitye ki yie pa Yesu, kede gi juko malo Roho pa Unabi.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
En owaco bot an ni, “Coyo: ‘Ogwede gin ma kikwayo gi i gamo me nyomo pa Lamb.’” En owaco bot an ni, “Gin eni gin lok ma atir pa Lubanga.” An obar piny i tunggi ne me woro ne. En owaco bot an ni, “Nen, pe i timo man; an aye latici kede in, kacel ki owota mamegi ma tye ki lagam me Yesu. Woro Lubanga; pien lagam me Yesu en aye tipu pa porofeti.” Revelation 19:9, 10.
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
Jo Millerite gitye ki niang maber ni "the daily," i Buk pa Daniel, nyuto lamo pa joma pe yaro Lubanga, kede ni "kare ma the daily kityeko kwanyo woko" obedo mwaka 508. Kweyo adiera meno obedo kweyo twero pa "Lagam pa Yesu," ma "obedo Laloc me Poropheti," pien "Laloc me Poropheti" nyutu nining ni Jo Millerite gitye ki niang maber ikom "the daily."
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. Review and Herald, November 1, 1850.
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
Jo-Millerite gineno ni gengo me paganizim ikom ocako bedo ki teko pa Papasi i mwaka 538, kikweyo woko i mwaka 508. Jo-Millerite obedo atir, ento ngecgi obedo macok-cok. Jo pa Lubanga me cawa me agiki, ma kiloko gi calo Belteshazzar i rek acel, gibineno ni ki mwaka 508 dok cen i 538 nyutu cawa me porofetik, ma kiloko kwede calo cawa 30 me ter i lok me kwo pa Kristo, ma onongo odonyo anyim pwodho tekone i baptiiso pa Kristo. Gibineno bene ni cawa me porofetik bene nyutu cawa me porofetik ki 1776 dok i 1798, ci ni cawa adek weng magi nyutu kare me kimuhuri pa 144,000 ma ocako i 11 September 2001, ci obitumu i Cik pa Sande ma tye ka bino cok-kin.
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
I chapta apar aryo, Daniel cwalo cal pa Millerites, kacel ki gin atir abicel ma piri tek ki gin ma ginyutu kwede, ma bin dwogo time dok i jo ma ki cwalo cal kwede Belteshazzar. Gin atir me adek pa Millerites, kacel ki ginyutu mamegi, obedo ‘neno atir pa "the daily," ... Rwot omiyo ... bot jo ma gimiyo dwon me kare me kec.’ Yweyo gin atir en obedo yweyo coc pa Ellen White, ma tye ‘Laloc me Porofesi’. Gin atir me angwen pa Millerites, kacel ki jo ma gicwalo ngec pa malak me adek, obedo porofesi me mwaka 1335, ma ocake i mwaka ma "the daily," kikwanyo woko, i 508.
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
Cako i 508, mwaka 1335 omiyo i 1843; ento pe 1843 keken, pien lamal adwogi nyutu nino agiki tutwal me 1843, pien owaco ni, “Ogwede en ma tur, ki obino i nino 1335.” Lok me Leb Ebru ma kiketo calo “obino” en “naga,” ki kitgi twero “keto cing i,” onyo “med cing i.” En aye, lamal nyutu ni, “ogwede en ma tur, ki” keto cing i 1843.
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
Kica me kuro i mukato me Millerite obedo pi nyiri ma ngec, ma onwongo gityeko ngeno peko me cwiny ma acel, ento gi okuro pi rweny ma obuto kare. Ka Millerite gi okuro pi “rweny ma obuto kare” me giko parabul me nyiri apar, ki Pot buk aryo me Habakkuk, gi onwongo ki kica. I kare me kuro man, gineno ni gi tye ka giko parabulno, kede ni i agiki rwenyno bi “waco”. Kare me kuro gi peko me cwinygi onwongo obedo piny i ngec ma pe atir ni mwaka 2300 bi giko i 1843, ento rwenyno en atir pi 1844. Peko me cwinygi onwongo otime kun mwaka 1843 ogik labongo dwogo pa Kristo. Peko me cwinygi, kede kica ma kicwalo i bot gin ma kun con gu yero kuro, weng obedo piny i nino me agiki me mwaka 1843, ma “kado bot” onyo “ocito i” 1844.
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
Rwom me keca ma acel, macalo giko pa parabol me nyako apar ma pe obedo dhako, kimaro ki ki dwoko piny i bot jo ma ki yaro gi calo Belteshazzar. Ada ma abic kede rwom, ma gubimaro jo ma ki yaro gi calo Belteshazzar, en ni i "giko pa nino", Daniel obi "chung i dul pa en".
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“Daniel na anɔ so wɔ ne kyɛfa mu fi bere a wobuyii sɔano no, na nokware hann no ahyerɛn agu nʼanisoadehu so. Ogyae so wɔ ne kyɛfa mu, kura adanse a na ɛsɛ sɛ wɔte ase wɔ nna no awiei no.” Sermons and Talks, volume 1, 225, 226.
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
Millerites gityeko woto i kit me yweyo ma otime kede medo me ngec ma obino ki bot Buk pa Daniel ka gikwanyo lacim iye i 1798. Jogi ma gicwalo gi calo Belteshazzar bi woto i kit me yweyo ma otime kede medo me ngec ma obino ki bot Buk pa Daniel ka gikwanyo lacim iye i 1989. Gi bende bi ngeyo ni Buk pa Daniel tye ki lamal ma pire tek i keto lacim pa jo 144,000.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
"Ka Lubanga omiyo dano tic ma pat me timo, en myero obed i tung pa ne ki i kabedo pa ne, macalo Daniel onongo obedo, tye ma poyo me dwoko lwongo pa Lubanga, ki tye ma poyo me tyeko dwaro pa En." Manuscript Releases, volume 6, 108.
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
Calo jo Laodicea ma con, joma kitgi kiloko calo Belteshazzar, gibi ngeyo ni ki kom buk pa Daniel ki buk pa Nyutu, ma gin buk acel keken, cok ma agiki kityeko.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
“Ka ngec pa buk pa Daniel ki pa Revelation opong maber, jogeno gibino nongo rwate me adini ma pat atata weng. . . Paka, ki poro buk pa Revelation, gubino ngeyo gin acel—ni kube ma tye i kin Lubanga ki jo pa En obedo macokcok ki ma kigamo maber.” The Faith I Live By, 345.
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
Macalo jo Laodicea ma onongo, gin dong gineno kitgi me Laodicea, kede gineno ni gi otho i mwoyo calo butu me lati ma opoto; ci ka gidwoko lok ma dwir ikom kitgi ma otho ki mabalo woko, gibineno ni mito bedo gi kwo en aye pire tek.
“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.” Selected Messages, book 1, 121.
Dwogo me woro Lubanga matir i tung wa obedo mit madwong pire tek ki mit maŋ pire tek i ikom jami weng ma wa mito. Me yeny man myero obed tic wa ma acel.
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
Bibliaj promesoj estas, ke kiu ajn serĉas, tiu trovos, kaj la Sankta Spirito tiam gvidos lin kompreni, ke ĝuste la libroj de Daniel kaj Revelacio estigas la necesan reviviĝon.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
Ka wan calo jo ngeyo ngo ma buk man obedo bot wa, revival madit bino neno i tung wa. Testimonies to Ministers, 113.
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
Agiki me neno ma agiki pa Daniel, calo kit ma kityero i gonyo apar aryo, tyeko nyutu tem ma kelo jo me laloc pa Lubanga me nino me agiki, ma kityeko yero gi calo Belteshazzar i lok ma acel me neno ma agiki. Kun, Daniel, ma kityeko yero ne calo Belteshazzar, ongene neno ma iyie me 2300 omwaka kacel ki neno ma i woko me 2520 omwaka. Ongene “gin” ki “neno.” Ongene neno chazon ki neno mareh. Ongene goyo paca maleng ki lwak i wii cing, ki dwogo pa paca maleng ki lwak. Ongene neno me yo me kume Ulai ki yo me kume Hiddekel.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
Tye mito me tako ma piny piny loyo ikom wach pa Lubanga; piri piri, Buk Daniel ki Buk Apokarip myero omako wii keken calo pe obedo con keken i rek pa tic wa. Wa twero bedo ki lok manok i gin mogo, ikom twero pa Roma ki papasi; ento myero wacako ngwec ikom gin ma nabii ki apostol gicoyo i lonyo pa Tipu Maleng pa Lubanga. Tipu Maleng oyiko gin matime kamano, kacel i miyo poropheti ki i gin matime ma kicoyo, me pwonyo ni lutic pa dano myero kikano woko i wang, kibed piny i Kristo, ki ni Rwot Lubanga pa polo ki cik pa En myero gimiye dwong. Kwan Buk Daniel. Cwalo woko, thum-thum, gin mukato pa lobo pa rwot ma kicoyo iye. Nen ladit pa lobo, yubu me cing, dul me lweny ma tye ki twero, ci nen kit ma Lubanga otimo me nyubo piny dwong-cwinya pa dano, ki oketo dwong pa dano i puk....
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
Ler ma Lubanga omiyo Daniel, omiyo tutwal pi nino magi me agiki. Gin ma oneno i tung pii me Ulai ki Hiddekel, pii madit me Shinar, kombedi tye ka tyeko, ki gino weng ma kimino con obino time cok coki.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
Par kit pa ogwanga me Jo-Yahudi i cawa ma lok me poro pa Daniel ne kimiyo.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
Waketo kare mapol bot kwano ki paro Bibul. Pe wa ngeyo lok calo wa myero. Buk me Revelation cako ki cik ma omiyo wa me ngeyo pwonyo ma tye iye. ‘Oromo en ma kwano, ki gin ma winyo lok me anabi man, ki gikwoko gin ma kikoyo iye; pien kare tye macok,’ Lubanga owaco. Ka wa wangeyo tiyo me buk man bot wa, dong obedo i wa cako odoco madit. Pe wa ngeyo ducu pwonye ma omiyo wa, kata obedo ni ki cik ma omiyo wa me yenyone ki kwanone.
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
I kare mukato, jopwony gi odekoni ni buk Daniel ki buk ‘Revelation’ obedo buk ma kigoyo cing, ci jo gi obalo woko magi. Lapiya ma misteri ma nenore ki iye otyeko gwoko jo mapol pe ginyweyo ne, lwete pa Lubanga keni omalo ne woko ki tung dul magi me Lok pa En. Nying ‘Revelation’ keken pe rwate ki lok ma waco ni en buk ma kigoyo cing. Nying ‘Revelation’ nyutu ni gin ma ber madwong kityeko nyutu ne. Atir pa buk man kicwalo bot jo matye i cawa magi me agiki. Wa tye ka bedo, lapiya dong omalo woko, i kabedo maleng me gin maleng. Pe wa myero bedo i woko. Myero wa donyo iye, pe ki paro ma pe tito, ma pe ki yaro, pe ki wot ma turtur; ento ki yaro maleng ki bwoc pa Lubanga. Wa tye ka donyo cwe i cawa ma poropheti me buk ‘Revelation’ bi tyeko pinyere....
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
Wa tye ki cik pa Lubanga ki adwogi pa Yesu Kirisito, ma obedo tipu me lapor. I Lok pa Lubanga romo nongo kidi ma ber tutwal mapire tek. Jo ma yeny Lok man myero gigwoko pachgi maleng. Pe keken myero giyee mit ma opoto i camo onyo piyo.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
Ka gin timo man, piny wii gi bi poyo; pe gibiro romo cwako pik me yubo piny matek me nongo minye pa gin ma rwate ki agiki me gintime pa piny man.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
Ka puro buk me Daniel ki buk me Revelation obedo maber loyo, jo ma tye ki yie gubed gi kit me yie ma mapat tutwal. Gubimiyogi neno matidi ikom dwat me polo ma ki yabe, wic ki cwinya gubed gigeno tek ikom kit ngat ma dano weng myero gimedo, pi gubed gineno lagam ma obedo apaya pa jo ma tye ki cwinya maleng.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
Rwot bi miyo kica bot dano weng ma bi yeny, ki cwinya ma piny ki bedo ma yot, me nongo ngec i gin ma onwongo onyutu i Buk me Nyutu. Buk man tye ki jami mapol ma opore ki kwo ma pe tho, ki opong ki kit, me timo ni dano weng ma gikwano ki giyenyo pire kulu ginongo kica pa ‘gi ma winyo lok me porofeci man, ki guwoko gin ma kiketo iye.’
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
Gin acel bi nonge maber tutwal ki pwonyo ikom Nyutu pa Yohana—ni kube i tung Lubanga ki jogi obedo pire tek ki kigamo maber.
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
Kityeko neno cobo ma lamal i tung polo weng ki lobo man. Jami ma kityeko nyutu bot Daniel, dok mede opongogi ki nyutu ma kityeko miyo bot Yohana i dii Patmos. Buk aryo man myero kikwano gi maber matek. Pire aryo Daniel openyo ni, “Nining obino i agiki me kare?”
“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
An owinyo, ento pe an ongiyo; eka an owaco ni, “Ayi Rwotna, agiki pa gin man bi bedo ngo?” En owaco ni, “Wot i yoo mamegi, Daniel; pien lok magi kityeko kigengo ki kikingo nyo i cawa pa agiki. Jo mapol bityeko ki yweyo, ki miyo gi obedo maler, ki bitemo; ento jo marac gibitimo marac; keken i jo marac pe gubigeyo; ento jo ma ngec gubigeyo. Kacel ki cawa ma lamo me kare ka kare kikwanyo woko, ki tim marac ma kelo opoto kiketo, bi bedo cawa 1,290. Ngat ma opong ki gueth en ngat ma oyubu, ki odonyo i cawa 1,335. Ento in, wot i yoo mamegi nyo i agiki obedo; pien ibino oturo, ki ibino ocung i pac mamegi i agiki pa cawa.”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
En aye Leona pa dul me Yuda ma oyabo buk ki omiyo Yohana nyutu pa gin ma myero obed i kare me agiki man.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
Daniel obedo i kabedo ma kimiyo ne me waco lami ne, lami ma kimiyo cal nyuntilo i kare me agiki, ka lok pa lacar acel myero oyaro i piny wa. Gin eni gin ma ber tutwal i nino me agiki man; ento ka ‘mapol kigonyo gi, kigidoko gi pyer, kitemo gi,’ ‘jo marac gibitimo marac; ki pe jo marac keken obin ngeyo.’ En adier tutwal! Richo en kobo cik pa Lubanga; ki jo ma pe gibimako lawi ikom cik pa Lubanga pe gibineyo yaro pa lok pa lacar acel, aryo, kede adek. Buk pa Daniel kigolo cal ne i Kwena me Nyutu ma omiyo Joon, kede omiyo wa wot anyim i yore me agiki i tarik me piny man.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
Lunywalowa bi paro i cwiny ni wa tye i wang peko pa nino agiki? Kwan Revelation i rwate ki Daniel. Mii ngec ikom jami magi. Testimonies to Ministers, 112-115.