The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Lok me ‘saa’ ma i Old Testament ki nonge i Buk pa Daniel keken, kare weng rwate kwede kit mo me ‘judgment’. I chapta adek tye calo cik pa Sande, ki keto wiye matek i ‘ensign’ ma Shadrach, Meshach ki Abednego ginyutu.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
I chapta angwen, en nyutu bino pa ciko pa ngec pa malaika acel i 1798. Ka kicako doki aryo i chapta angwen, en nyutu yabo pa kobo me penyo i Oktoba 22, 1844. I chapta angwen, tic pa nyig lok 'cawa' ma ki timo doki aryo nyutu histori pa ngec pa malaika acel ki pa malaika aryo, ki 1798 nyo i 1844. Histori meno aye histori pa twon abicel me Poto apar. Twon abicel ginyutu ki doki aryo ma kicako nyig lok 'cawa' i chapta angwen; ci pien doki aryo meno bende nyutu histori pa malaika adek, ki 1989 nyo i cik me Sande ma obino cito.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
I pot pa buk me abic, lok me “hour” bene nyutu cik pa Sande, ento kany dwong obedo bot giko pa lobo pa rwot me abicel i lok pa lanabi me Bibul, United States, ma kiketo calo giko pa lobo pa rwot me acel i lok pa lanabi me Bibul, Babulon. I pot pa buk me adek, dwong obedo bot “ensign” ma i geng me mac; ento i pot pa buk me abic dwong tye bot giko pa Belshazzar ki kwer pa pire kene, kadi bed kamano i agiki Daniel dok bino i lok calo lanyut pa “ensign”.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
I kare pa cik me Sande, “saa” pa wero cal me Nebukadneza ki tho pa Belshazar kitye kinyutu. “Saa” ma kinyutu calo yabo me hukumu i chapta angwen nyutu yabo me hukumu me yeny i Okitoba 22, 1844; ki bene nyutu yabo me hukumu me timo i kare pa cik me Sande. Ka obedo yabo pa kitap me hukumu i ot maleng i polo i Okitoba 22, 1844, onyo cakwe me hukumu pa Lubanga ma kicwalo bot joma kiweyo waraga i cakwe me hukumu me timo i kare pa cik me Sande, onyo pi hukumu mo keken ma tye ka bino kinyutu i Daniyel chapta angwen ki coyo me acel me lok “saa”, ki cak matir pa gin aryo me hukumu kinyutu ki coyo me aryo me lok “saa” i chapta angwen.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Nying me yore me leb pi lok “cawa” ma Daniel otyeko tic kwede, tye ni en “polysemy”. “Polysemy” en lok ma tye ki poyo mapol ma twero cano weng i nying acel. Kare abic ma Daniel otiyo ki lok “cawa”, weng gi waco pi bura; ento keken giper but mapol pa bura: nyo bura me dwogo pa Lubanga, ma kwaco ne “executive judgment”, onyo bura me yenyo pa Lubanga, ma iye En tye ka cimo ngat mane binen ogwok onyo pe. Ka obedo bura me yenyo ma ocake i October 22, 1844, onyo “executive judgment” ma cako i cik me Sande ma obino cok piny, bura aryo magi tye ki kit me cet piny piny. Bura me dwogo pa Lubanga, onyo “executive judgment”, cako i cik me Sande, ki medo malo malo, macok ka donyo i giko kare me tem pa dano ki bal abicar’yo me agiki.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Daniel chapta abic tiyo kwede nyig coc ‘cawa’ me nyutu cing pa Obanga ma kiketo i tic, calo ma ki yaro kwede tho pa Belshazzar, ki giko piny ma obedo rwot iye.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
I cawa acel keken, mitut me cing me dano gi bino woko, gi coyo i anyim yit mo i lubo wang ot pa rwot; rwot oneno but me cing ma ocoyo.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Cobo ma ki timo tieko cako i cik me Sande, ma bene nyutu ki mi rwom me cal me dahabu pa Nebukadnezzar, ento “cawa” en tye mapol ikom golo woko jogi pa Lubanga i kare me pire tek ma kelo ki cik me Sande. Cobo ma ki timo tieko pa randi pa Tire, ki bene pa United States, cako i cik me Sande, ma en “cawa” ma obedo alama me cobo i Buk pa Daniel.
And I heard another voice from heaven, saying, 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Awinyo dwong mukene ki i polo, ma waco ni, “Binu woko ki iye, jo na, pi pe obirwate ki richone, ka pe obigamo ki balone. Pien richone oromo i polo, ka Lubanga oparo jami marac ne. Miyi iye cen calo ame ominu; dok miyi iye aryo aryo kun kit tic ne: i kop ma opongone, pong iye aryo. Nininge opak kene ka otye kwo me ber ber, cente peko ki goro miyi iye; pien owaco i cwinyne ni, ‘Abedo rwot nyako, pe an lawi, ka pe abineno goro.’ Peka, balone bibino i nino acel: tho, ki kuor, ki lacamo; ka obi guro woko kede mac piny; pien tye tek Lubanga Rwot ma ocweno ne. Ka ruoth pa piny, gin ma ocoyo kwo me lewic ki iye ka otyeko bedo kwo me ber ber ki iye, gibiyayo iye, gigwoko kuor pi iye, ka gubineno luputu me mac ma oguro iye. Gubed i kure pi bworo me peko ne, gityo waco ni, ‘Yoo, yoo, bung madit Babilon, bung ma tye ki teko! Pien i saa acel con, cweno mamegi obino.’ Revelation 18:4-10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Cik me Sande i Amerika ma Kacel, ma obedo poc me kwero ma kiketo i timo, ma bene tye ka medo pol-pol, cako i “cawa” ma ludito pa Lubanga ma pud tye i Babilon kikweyo gi woko ki alama. En obedo “cawa” ma kwero obino i wi “poto madit meno, Babilon”. Kwerone, ma kigoyo ne ki lok “cawa”, omo kare ma ludito mapat pa Lubanga kikweyo gi woko ki Babilon.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
I kare meno binen bedo tier pa Yese, ma binen ocung calo tutwal pi jo; lwak binen yenyo iye, kuc pa iye binen bedo lamal. I kare meno binen obedo ni LADIT binen oketo cing pa iye doki, pi kare aryo, me dwogo jo pa iye ma kicweyo, ki Asiriya, ki Misiri, ki Pathros, ki Kus, ki Elam, ki Shinar, ki Hamath, kede ki piny matidi me yamo. Kadong binen cweyo tutwal pi lwak, binen cogo jo Israel ma kicwalo woko, kede binen cogo jo Yuda ma kigubu piny ki i tung angwen pa piny. Aisaia 11:10-12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
Rwot okwaco jo woko ki Babilon i tic pa Malaika ma acel i mwaka 1844, kadong kwena pa Malaika ma aryo obi dok cako i cenge me agiki, ka "Rwot bi keto lwete dok aryo me dwogo otir pa jo me en." Otir pa jo ma En "dok" kwaco gi woko, pe obedo cal; pien cal obedo "karo pa Yesse," ma ocungo macalo "cal" ma "jo ma pe Israeli giyeny." Pi cawa ma aryo, Lubanga bi kwaco jo me piny ki Babilon.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
En bi timo mano ki ambere acoko “jo ma kijwayo woko pa Isirayel,” ma “jo ma kigoyo piny piny pa Yuda,” ki ma “bino ki tung’ angwen me piny,” ka gi coko dok gidoko acel i agiki me nino adek ki nus me bedo otho piny i yo me Revelation kabit apar acel, ma tye ka yabo i bur pa Ezekiel me lagi ma otho ki ma ojwero.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
Cawa ma "goyo kum pa Lubanga" cako pi "Babilon", "kabedo madwong ma tek", obedo acel ki "cawa" pa "cwec madwong pa piny" ma i Revelation chapta 11. "Goyo kum pa Lubanga" cako i "cawa" eno, pien i Revelation chapta 11, tye 7,000 ma ogiko kwo i "cawa" pa cwec pa piny. 7,000 gityeko nyutu gi calo "dano me teko maber loyo weng" pa Nebukadnezzar, ma otho ka gidiyo Shadrak, Meshak ki Abednego i tur me mac ma gipedo tek "kare abiro" loyo kit malube. I French Revolution "7,000" gityeko nyutu gi calo jo rwot me France, onyo jogi me teko. Pe keken Belshazzar ogiko kwo i chapta 5, ento lacar pa iye bene ogero woko. "Cawa" pa "cik me Sande" en ocako kuyo ma gityeko nyutu ki dano pa Lubanga gidiyo gi i tur me mac, ento bene en oketo cing me cako pa "goyo kum pa Lubanga" i kom kabedo madwong Babilon.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
En bende “saa” me tur me lobo ma lamal i Buk me Nyuto, Dyer apar acel, ka lup me jo ma otho con, ma lum ma oa ki kop ma pe tye ki piny omac gi i yo, gikwanyo malo i polo macalo cal me labara. Kany bende en aye “saa” acel keken ka “Ole” adek, ma en bende tarumbeta me abiro, giywayo. Tarumbeta me abiro en aye “Ole” adek, ki bedo pa tarumbeta me “Ole” ma agiki pe keken me kelo rwom bot jo ma gicayo woro i Sande, ento bende me keco cwiny pa jong piny. “Ole” adek, tarumbeta me abiro, ki keco cwiny pa jong piny, gin cal weng ma nyuto ikom tic me lanen pa Islam, ki gityeko kube gi weng i “saa” me tur me lobo ma lamal.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Ci gi winyo dwon madit aa ki i polo ma owaco botgi ni, “Bii malo kany.” Ci gi bolo malo i polo i oboke; lacengi onege gi. I cawa acel keken piny otot madit, ki but apar me kabedo obono, ki i goyo piny jo alufu abiriyo onegi; ci jo ma ocwec giluoro, gi miyo duong’ bot Lubanga pa polo. Keca ma aryo ocako woko; nen, keca ma adek biyo oyot. Ci malaika ma abiriyo ogoyo; ki i polo ononge dwogi madit ma gikwaco ni, “Pinyrwot me lobo man giodoko pinyrwot pa Rwot wa, ki pa Kristo ne; en obiro bedo rwot pi kare kare, nono kare.” Ci ludito aryo me apar ki angwen, ma gubedo i anyim Lubanga i komgi, gibono i wanggi piny, gi pako Lubanga, waco ni, “Wamiyi erokamano, Rwot, Lubanga ma Teko Weng, ma itye, ma onongo itye, ki ma obiro; pien ikawo botii teko mamegi madit, ka ibedo rwot. Ki ogwang’a gibedo gi koko, ki koko mamegi obino, ki kare pa jo ma ootho me yaro gi, ki me imi mwat pa tic bot lotic mamegi, lanabi, ki bot jo maleng’, ki bot jo ma luoro nying mamegi, tin ki madit; ki me ibalogi jo ma gubalo piny.” Apokirip 11:12-18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Okang ma otho pa Ezekiel gicako wot malo "i polo i kube; ci lweny pa gi" neno "gi" i "cawa" ka nino pa Nebuchadnezzar ocako tuke, ci dako me cwer me Tyre ocako gamo, ci Israel ma oweko yie ocako yeyo. Israel ma oweko yie tye ka tyen calo janabi me bwola, rwot Nebuchadnezzar obedo diraagon, ci dako me cwer me Tyre obedo lebi. Yeyo kinyutu ki janabi pa Baal ki janabi pa ‘yar’ i lok pa Elijah. En bene kinyutu ki yeyo pa Salome, nyako pa Herodias. Baal en lubanga me bwola ma dichwo, ci Ashtaroth en janabi pa ‘yar’, ma obedo lubanga ma dako. Ka gibedo kacel, gityen calo rwom pa kanisa (dako) ki twero me lobo (dichwo). Kacel gityen calo janabi me bwola pa United States. Salome nyutu ni janabi me bwola en nyako pa Rome, ma cal pa en obedo rwom pa kanisa ki twero me lobo i United States.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
En aye i cawa eni, Kaldayo moko obino bot, gi yiko jo Yahudi. Gi owaco bot rwot Nebukaduneeza ni, O rwot, bedi ki kwo matwal. In, o rwot, iketo cik ni, dano weng ma bino winyo dwon me kornet, flut, hap, sakbat, salteri, ki dulcimer, kacel ki yore me yec weng, bipobo i piny ka giyabo cal me dhahabu; en acel mo ma pe opobo i piny ka oyabo, myero kiket iye i tung ot me mac ma woto matek. Tye jo Yahudi moko ma iketo gi i wi tic me piny pa Babilon—Sadrak, Mesak, ki Abednego; gin eni, o rwot, pe gi paro in: pe gitijo jogi mamegi, kadong pe giyabo cal me dhahabu ma iketo. Daniel 3:8-12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
I “saa” meno, jo ma baro Shadrach, Meshach ki Abednego gineno ni gikwero cal pa cim, eka gi kwayo rwot me tim woko tem ma kiketo. I “saa” meno, cik me Nino, ma obedo yik ma orwenyo ki cim me piny (piny oyiik), cod pa cwinye ki twon pa cwinye pa Nebuchadnezzar onenore.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Dong Nebukaduneeza, i kwec madit ki cwiny tek, ociko ni kikelo Shadrak, Meshak ki Abednego. Dong gikelo jo magi i anyim rwot. Daniel 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Lalaro ma gitimo bot jo aryo ma miyo cawa pa Lubanga (Shadrach, Meshach ki Abednego) gitimo ka pe gigonyo piny; onyo, macalo kit ma Nino kacoc abicel nyutu ni, gi cung i wi ti gi.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Pe gikweyo goyo wi piny, gicung i tianggi macalo dul me lweny madwong pa Ezekiel. Gicung ka gicamo, ci dong gikobo kwena me keto alama, ma kwanyo i cweyo rwom pa kanisa ki gamente i United States, ki ciko bot cik me Sande ma obino cok-cok, ki nyutu ni kwer me dwogo pa Nyasaye obedo ka bino timo ne ki Islam me Woe mar adek. Kwena me “Midnight Cry” kikwero ne calo “siri” ma kinyuto bot Daniel i pot aryo, ci ka jo pa Nyasaye me kare me agiki gicako bedo ribe piny iye “ada” en, goro me piny ma obedo ka bino pe bitwoyo gi.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
Tic i Battle Creek tye ki yore acel keken. Ladit me ot yat gibedo ocako kacel ki joma pe tye ki geno, gicayo gi i kacokegi, piny piny; ento en tye calo wot cako tic ka loro wanggi. Pe gitye ki ngene me neno ngo ma obiwoto piny i wa i cawa mo keken. Tye bedo me pe tye ki twero i cwiny, me lweny, ki me golo remo, ki bedo eni bi medo nyo i agiki me cawa. Ka con keken ka jogi pa Lubanga kicimo gi i wang wi-gi—pe obedo cim onyo cal ma twero nene, ento obedo kicweyo gi malite i atir, i wii ki i Roho, kama pe gikweyo—ka con keken ka jogi pa Lubanga kicimo gi kadong kigero maber pi kweyo, obino. Atir atir, dong ocako. Kweko pa Lubanga dong tye i piny, me ciko wa, pi wa ngeyo ngo ma tye kabino. Manuscript Releases, Dul 10, Pot 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Keto alama nyutu alama ma i acaki pe kineno ki dano, ento lacen dano weng neno ne. Ka jo pa Lubanga yero kwena me Midnight Cry, ma kinyutu pire kede “secret” ma kityeko yaro bot Daniel i chapter aryo, dong giyero “secret” pa cal pa lwor ma kelo i alama pa lwor, ma kelo kwero pa Lubanga, ma kitimo ki yore pa Islam. En tye katime i cawa ma “spirit of desperation, of war and bloodshed” tye kamedo. Cawa eno tye kombedi. En tye katime ka ladito pa Adventism pe twero neno pi “Laodicean blindness.” I kare me keto alama ma dong otyeko gutimo i Midnight Cry, alama ki keto i lacok pa “wise virgins,” ento pe kineno. Shadrach, Meshach ki Abednego nyutu jo ma gikano matek i adwogi, calo ma nyutu i lokgi kwede Nebuchadnezzar.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Nebukadneza owaco botgi ni, “En atir, oo Shadrach, Meshach ki Abednego, ni pe obedo timo tic bot jogi pa an, ka pe obedo woro cal me bul ma an aketo? Kombedi, ka winyo dwon pa cornet, flute, harp, sackbut, psaltery, ki dulcimer, ki kit jami weng me wer, un muk piny ki un woro cal ma an atimo; ber. Ento ka pe un woro, icawa acel keken gin bi golo wun i tung ot me mac ma oleng; ki Lubanga mene ma bino kwalo wun ki lweta?” Shadrach, Meshach ki Abednego ogamo waco bot Rwot ni, “Oo Nebukadneza, pe watye ka yero waco bot in i kom gin man. Ka obedo kamano, Lubanga wa ma watimo tic bot en, romo kwalo wa woko ki i tung ot me mac ma oleng, ki en bino kwalo wa woko ki lweti, oo Rwot. Ento ka pe, obed ngec bot in, oo Rwot, ni pe watimo tic bot jogi in, ka pe waworo cal me bul ma in aketo.” Daniel 3:14-18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Kun dong jo adek ma tye ki dwong gubinyutu lamat pa Rubanga ma twero kineno. Keken jo ma i acaki tye ki lamat iye ma pe twero kineno, gubedo ki tic me nyuto lamat pa Rubanga i cawa ma myero kineno.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Ento Nebukadneza opong ki kwero madwong, ki kit wangne okwanyo i kom Shadrak, Meshak, ki Abednego. Omiyo owaco, ociko mit ni kimeyo ot me mac obed malit abiro loyo kit ma onongo kiketo. Bende ociko ni joge ma tek loyo i dul lweny ne kibi Shadrak, Meshak, ki Abednego, ki giyawo gi iye ot me mac ma goringo. Eyo, gin gigi ogiko gi i kotgi, i suruwalgi, i kap me wigi, kede lubarogi mapat-apat, ka giyawo gi iye tung ot me mac ma goringo. Pien cik me rwot onongo odiyo loyo, ki ot me mac onongo malit tutwal, taya me mac okwo jogi ma gicwalo malo Shadrak, Meshak, ki Abednego. En aye gin dano adek, Shadrak, Meshak, ki Abednego, gi oulo piny ka gi ogiko iye tung ot me mac ma goringo. En aye Nebukadneza rwot oyaro, ochung con, owaco, owachone lami tamne ni, “Pe wan oyawo dano adek ma ogiko iye tung me mac?” Gin oyero gi owaco bot rwot ni, “En atir, A Rwot.” En owaco ni, “Dong nen! An aneno dano angwen ma pe gi ogiko, giyoli iye tung me mac, ki pe ginongo gi peko; ki kit pa angwen nen calo Wod pa Lubanga.” Daniel 3:19-25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Jo me cwalo wac aryo, ma ginyutu ki Shadrach, Meshach ki Abednego, ci giketo gi malo calo bendera, ci muhuri bineno i wang.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
Tic pa Tip Maleng en me miyo piny ngec maber ikom richo, ikom bedo atir, ki ikom kwii me yero. Piny romo keken kwongo wac, ka oneno ni gin ma yie i ada ki loko gi maleng ki ada, kengi timo ki kit me bedo ma malo ki maleng, kicoyo pire tek rek me piro ikom gin ma lubo cik pa Lubanga ki gin ma gityo ne i cinggi gi. Loko maleng ma Tip timo nyutu piri ikom gin ma tye ki tam pa Lubanga, ki gin ma gwoko ceng me yweyo ma pe atir. Ka tem obino, biginyutu pire tek ngo ma raka pa le en: en lubo Sande. Gin ma, paka giwinjo ada, gityeko mede yaro ceng eni ni maleng, gitye ki raka pa dano me richo, ma opimo me loko cawa ki cik. Bible Training School, 1 Desemba, 1903.
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
I cawa me cik me Sande, United States obi dwogo bot United Nations me tyeko tic porofetik pa en. Obi yubu piny kwede cwec ma otimo, ma ki nyutu kwede moyo pa Salome. Ka en tye ka moyo me yubu pa en, dako malaya pa Tyre obi yabo wer pa en, kede banda pa Nebukadneza obi goyo wer. United States obi wot i anyim me ciko piny me yaro wer, kede me kub piny i anyim cal.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Aneno le moro mapat ma oaa ki i piny; ci obedo ki tung aryo macalo otit me lam, ci owaco macalo ryek madit. Ci otimo weng teko me le ma acel i anyimne, ci omiyo piny ki jogi ma bedo iye obed pako le ma acel, ma bala me tho ne ocoyo. Ci otimo alama madit, nyo omiyo mac obino ki i polo woko i piny i wang jo, ci obwoyo jogi ma bedo i piny ki alama magi ma otwero timo i wang le; kowaco bot jogi ma bedo i piny ni gitim cal pa le, ma obalo ki palawar, ento odong kwo. Ci obedo ki teko me miyo kwo i cal pa le, pi cal pa le obed twero waco, ci omiyo gin weng ma pe gibed pako cal pa le gibenego. Ci omiyo gin weng, tin ki madit, lony ki lacak, libere ki tigi, me gamo alama i cing macek, onyo i wi wi-gin; ci me pe ngat moro romo gamo onyo cero, ka ce pe tye ki alama, onyo nying pa le, onyo namba pa nyingne. Kany tye ngec me wii. Ngat ma tye ki ngec obed oyaro namba pa le: pien en namba pa ngat; ci namba ne obedo mia abicel, apar abicel ki abicel. Revelation 13:11-18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
Misri i kare me agiki tye cal pa lobo (i kare en kiloyo ki United Nations), ento tye “Woe” (cal me Islam) ma kityeko waco i kom jo (United States) ma gidwogo bot Misri me kony. Ka jo madwong adek kigobo gi i tong me mac kede gibedo cal me lobo, tong me mac pe obedo adier tong me mac pa Nebukadneza.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Yek bot gin ma cito piny i Misri pi kony; ki moko iye i faras, ki geno i gari me lweny, pien gi tye mapol; kede i jo ma turo i faras, pien gi tye ma tek tutwal; ento pe gi nen bot En ma Maleng pa Isirayel, kede pe gi yenyo Rwot! En bene lalaro, obikelo marac, pe bi dwoko waci; ento obi cwec ikom ot pa jo marac, kede ikom kony pa jo ma timo buc. Jo Misri gin dano, pe gin Lubanga; ki farasgi ringi, pe obedo Jwii. Ka Rwot obiyaro lwete, en ma konyo bi poto piny, en ma kikonyo ne bito piny; gi weng bipoto kacel. Pien kamano ni Rwot owaco bot an ni: Macalo leona ki leona ma nyigic ma tye ka yar i jami megi, ka gicayo jo me gwoko lonyo mapol ikom en, pe obedo ki bogo i dwongegi, kede pe obipinyru pi gongegi; ka mano Rwot me Lwak bi piny i lweny pi Got Sayon, kede pi got me iye. Macalo lapur ma tye ka wuwo, ka mano Rwot me Lwak bikwoko Yerusalem; obigwoko kede obiwaro ne; kede ka oko obigwoko ne. Dwogi bot en ma nyithindo pa Isirayel ginyigoro bot en maber tutwal. Pien i nino ango, dano ka dano obiweko kic pa beth, kede kic pa dhahabu, ma lwetyu osudo pi buchu. Emeŋ jo Asuri bi poto piny ki tong, pe pa dano ma tek; kede tong, pe pa dano ma luco, bime lic en; ento obi bor ki tong, ki luyic pa iye gibicawote. Obi donyo i ot ma twero pa iye pi bugu; kede ladit pa iye gubedo ki bugu i lacem, waco Rwot, ma mac pa en tye i Sayon, kede od me mac pa en i Yerusalem. Yesaya 31:1-9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Jerusalem en ot me mac mabor ma lobo bi neno bot en, ci gi bineno dano angwen ma gibedo woto i iye.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Ci Nebukadneza okwako cok i wang ot me mac ma cwer, owaco ni, “Shadrak, Meshak ki Abednego, latic pa Lubanga ma Malo Loyo Weng, wuo woko, bi i kany.” Ci Shadrak, Meshak ki Abednego wuo woko i tung mac. Ki lakit pa rwot, ki lalobo, ki lweny madit, ki lamal pa rwot, ka gi ocoko kacel, gin oneno jo magi, ma mac pe onongo tye ki twero i ringgi, ki polo me wicgi pe ocwer, ki lawgi pe oyubu, ki ywe me mac pe obino i gi. Ci Nebukadneza owaco ni, “Pak obed bot Lubanga pa Shadrak, Meshak ki Abednego, ma ocwalo malaika ne, ogwoko laticne ma gigeno iye, ki gi yubu lok pa rwot, ki gimiyo ringgi, ni pe giti bot onyo gipako jok mo keken, poki Lubanga gi keken.” Daniel 3:26-28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Nebukadneza dong oketo cik mukene. Cik eno obedo alama me nyutu cik ma agiki i nino me agiki. En oketo cik me lao; kadi tem ma en otimo me pako Lubanga me polo obedo macokcoki, ento adada, cik eno obedo alama me lanen pa cik me lao i agiki me piny. Nebukadneza, ma obedo cal pa ladit i agiki me piny, obedo alama pa ladito apar pa nyoka madit ma timo poya ki ryeja pa Loma. Cik matye malubo i kit me lanen obedo cik me lao, kadi bene Nebukadneza tye ka keto cik pi kare ne, ento adada, en tye ka nyutu cik me agiki pa kuc me adek ma orwate i nino me agiki. Cik eno obedo cik me lao ma bi woto i tic abicel kare me temo ogiko, ento pe bi tim te i kom jo pa Lubanga.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Kum eni, an aketo cik ni: jo weng, piny weng, ki leb weng, mo keken ma owaco lok marac i kom Lubanga pa Shadrak, Meshak ki Abednego, obi yubu i kati-kati, ki ganggi obidok gungu me dom; pien pe tye Lubanga mukene ma twero golo ngat woko i peko macalo kam eni. Eka Rwot oyiko Shadrak, Meshak ki Abednego i rwom madwong i lobo Babulon. Daniel 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Kombedi, wa oketo rwate pa pot buk me acel, me aryo, ki me adek me Daniel i rekod, pi wa cako paro pot buk me angwen ki me abic, ma gitye i tere pa cik me poropheti me "dwogo ki medo". Pot buk me angwen me Daniel nyuto higni 1798 kede cako pa "beast pa piny", kede pot buk me abic me Daniel bene nyuto "cik me Sande" ki agiki pa "beast pa piny" ka owaco calo "dragoni". Myero pot buk aryo magi kiketo but ki pot buk me acel, me aryo, ki me adek i kit me "rek i tung rek", pi medo i tung kobo pa kwena me malaika adek. Pien man, me acaki wa bin ter maber cik me "rek i tung rek".
We will continue in the next article.
Wa bi medo i coc ma anyim.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
Onongo kimiyo Belshazzar twero mapol me ngeyo ki timo dwon Lubanga. Onongo otyeko neno jajja ne Nebukadneza kikwanyo woko ki bot dano. Onongo otyeko neno ngec ki paro ma rwot ma opako iye kwede kiweyo woko ki bot en ma omiyo ne. Onongo otyeko neno rwot kikwanyo woko ki bot pinyruothne, kityeko timo ne lwak ki le me cawa. Ento laramo me Belshazzar i yeyo ki pak iye kene otyeko kweco woko pwony ma onongo myero pe oweko matwal; ki otyeko timo kwer ma rom-romo ki gin ma okelo kite madwong’ ma lamal bot Nebukadneza. Otyeko gweyo woko twero ma ki kica omiyo ne, kun pe orwako twero ma onongo tye i lwete me nongo ngeyo ada. “Ngo ma myero atim wek ogwok an?” en lapeny ma rwot madwong’ ento pe ngeyo otyeko weko woko keken. Bible Echo, April 25, 1898.