Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.
Chapta 6 me Daniyel, obedo rek me adek i chapta 6 me mukwongo me Daniyel, ma pire keken nyutu cal me bal madit me cik me Sande. I chapta 3, cal me zahabu pa Nebukaduneza, ki gi adek ma lamal, ginyutu bendera ma kiweyo malo, ki piny weng neno.
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.
Ci Rwot Nebukaduneza ocwalo kwayo me cogo kacel lawirwot, gavana, lacwee madit me lweny, jo-laro, lajoo cen, jo-paro, jo-maro cik, ki jo-laloc me gweng weng, wek gibii i kacoke me lubo cal ma Rwot Nebukaduneza oketo. Danyel 3:2.
In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.
I chapta adek, ladwong adek pe giwo wi piny, kadong ticgi okelo i komgi lupir me ot me mac; ento Daniel, i chapta abicel, o wo wi piny doki adek i nino, kadong ticne okelo i komne lupir me ot pa lebi. Rek ki rek, ginyutu lupir me cik me Sande calo moko me woro, ma i gin aryo, dong jo ma tye ki geno gityeko moko ne woko. Jo ma ki nyutu ki rwom adek ki acel ma nyutu calo alama pa 144,000, dong gityeko keto piny i adwogi mapwod pe bino goyo-rup me lupir.
“Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.
Malaika owaco ni, “Weki keni; myero wunu udony anyim dicel ki cing.” Jo wa mogo otimeo kare me nongo ada ki donyo anyim cing ki cing, kede cing mo keken ma wa otimo omiwa twero me woto cing ma tye ka bino. Ento kombedi, kare dong ocwer cokcoki, ki gin ma wa onongo wanongo ngeyo i nino mapol, gin bimyero geyo i dwe moko manok. Gin bene bimyero weko gin mapol ma gicingeyo, ki dok geyo mapol. Jo ma pe birwako alama pa leŋo ki cal pa en ka cik ocwalo woko, myero bed gi yero kombedi me waco ni, “Pe; wan pe wagwoko cik pa leŋo.” Early Writings, 68.
In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.
I chapta abic, cik me Sande tye ka teto ikom agiki me lagony me piny, kede yik ma okelo ki balabe ma obinyo iyie okec.
In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:30, 31.
I cawa me oturo eno ginego Belshazzar, rwot pa Kaledi. Kede Dariusi me Medo omako cing pa rwot, kun onongo opimo tye i higa piero adek ki ariyo. Daniel 5:30, 31.
In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.
I chapta abicel acel kimongo kit me keto cala pi jo pa Lubanga, ma kiloko ne ki cala me rwot ma oket i bur pa leona.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.
Gikelo kidi, gi ketone i wang ot pa leon; rwot bende okano ne ki cing pa en keken, ki cing pa laditgi, pi paro ma ikom Daniel pe olokke. Daniel 6:17.
The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.
Rek adek weng gi medo i lok me kit pa otit ma ki yalo malo i loro, i cawa me ruku piny madit i Buk me Revelation chapta apar acel.
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. Revelation 11:12, 13.
Ci gi winyo dwon madit ki i polo ma owaco botgi ni, “Bi i tung kany.” Ci gipomo i polo i lacer; ci jo ma okwero gi oneno gi. Ci i cawa acel acel bene ne obedo yaro me piny madit, ci kar me apar pa bur oboro; ci i yaro me piny ne ginego dano alufu abiro; ci gin ma odong obedo ki lworo madit, ci gimiyo yabo bot Lubanga me polo. Fweny 11:12, 13.
Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.
Daniel chapita abicel, nyutu loro pa jo pa Lubanga; ento obedo opim maber ikom kwer pa jo ma giromo kicel—“presidents, governors, princes, counsellors, ki captains”—ma gibolo rwot ka gimiyo ne kwanyo Daniel. Bolo me rwot (cal me gamente) obedo kit ma dit me porofeti, ma tye ki lajul me porofeti mapol. Pe calo Nebuchadnezzar i chapita adek, onyo Belshazzar i chapita abic, ma gi obedo pe gi ngeyo Daniel ki lajul adek nyaka ka kraisi obino, ‘yero maber’ pa Darius bot Daniel, pud pe ka kraisi obino, nyutu kabedo mapat pi kraisi pa cik me Sunday.
Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).
Daniel kiketo i wi pulezidenti aryo ma mukene, ki pulezidenti adek obedo i wi wogi me rwot 120. Pire kene, kiyaro Daniel kun gi pulezidenti ki wogi me rwot, ki kimiyo ne kica maloyo aryo ma gicobo dul me kube me boko ma gilingo ki abic (nyako abic ma pe gi ngec).
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.
Dario onongo owinyo maber me tero latic pa rwot 120 me bedo iwii tekwaro weng; ki i wii gi otero ludito adek; iye gi, Daniel obedo acel, pi latic pa rwot gubinyutu lok me tic gi botgi, ki rwot pe obedo ki bal. Eka Daniel man onongo kitero en iwii ludito ki latic pa rwot, pien cwiny maber madwong onongo tye iye; ci rwot oparo me tero en iwii tekwaro weng. Eka ludito ki latic pa rwot gubedo ka yaro me nongo gin mo i kom Daniel i kom tekwaro; ento pe gunongo gin mo keken onyo bal; pien en onongo dano ma atir, ci pe gineno bal onyo balo mo iye. Eka jo meno owaco ni, Pe wanongo gin mo keken me cwalo peko i kom Daniel man, makato ka wa nongo peko i kom cik pa Lubanga pa en. Daniel 6:1-5.
Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”
Darius tye gitiyo kwede me nyutu bwoc ma gitimo bot rwot, ma tye calo rwot apar (the United Nations), i agiki me piny. Bwoc man omo kwero ma rwot apar (the United Nations) ginyutu bot lapiir (the papacy), ma omiyo “gimiyo obedo oporo ki opwot,” kede “gicamo rwede pa iye, ki giketo iye mac.”
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Ki loc apar ma ineno i wi jange, gi pe bi hero dako malaya; gi bi weko ne pire keken ki law peke; gi bi cham ringo pa en, ki bi piyo ne ki mac. Pien Lubanga omedo i cwinya gi me tyeko mito pa en, ki bedo gi wii acel, ki miyo twero gi ki lobo gi i bot jange, paka lok pa Lubanga otyeko. Ki dako ma ineno en bur madit, ma tye ka bedo rwot i wi rwot me piny. Revelation 17:16–18.
The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”
United Nations (teko ma namba 7) bi balo woko rwom pa Paapa, kadi bene gi bi dong omiyo ne teko gi i kare macok, pien gi bi gedo teko pi 'kare matino'.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.
Kede tye rwodi abicel aryo: rwot abic gubuto, rwot acel tye, ki rwot mukene pud pe obino; ka obino, myero odong pi kare manok. Revelation 17:10.
At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.
Ikare me Cik pa Sande, dugu ma abicel acel pa poropheti pa Bibul—lewic pa piny me Buk me Nying-Ngo kit apar adek (United States)—otyeko dong cing pa mwaka 70 me alama; ma iye, dugu ma abicel pa poropheti pa Bibul—lewic pa yie madit me Buk me Nying-Ngo kit apar adek (papacy)—ogiweyo woko pi mwaka 70 me alama magi pa Buk me Isaya kit 23.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
E que acontecerá naquele dia que Tiro será esquecida por setenta anos, conforme os dias de um rei; depois do fim de setenta anos, Tiro cantará como uma prostituta. Toma uma harpa, rodeia a cidade, ó prostituta que foste esquecida; faze doce melodia, canta muitas canções, para que sejas lembrada. E acontecerá, depois do fim de setenta anos, que o Senhor visitará Tiro, e ela tornará ao seu ganho, e se prostituirá com todos os reinos do mundo sobre a face da terra. Isaías 23:15–17.
At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.
Ka cik me Sande obino, lobo pa rwot ma abiro me poropeci me Baibul — rwodi apar (United Nations) — cako loyo, ento pi kare matidi keken; pien rwot madit pa rwodi apar dong ocako ticne me cungi lobo weng me obed i bot kit pa lebi, ma en rwom pa Kanisa ki Gamente, ma kicimo macalo ‘cal pa lebi’.
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. Revelation 13:11–14.
Kede an neno lacam mapat mo ma obino aa ki piny; kede obedo ki twol aryo calo mwana-kondoo, kede owaco calo joka. Kede otimo twero weng pa lacam me acaki i wang en, kede omiyo piny kede gin ma bedo iye opako lacam me acaki, ma cwii me tho ne oyikone. Kede otimo aloka madit, ma omiyo mac obuto ki i polo i piny i wang jo, kede oribogi gin ma bedo i piny ki kom miujiza magi ma en obedo ki twero me timo i wang lacam; kowaco bot gin ma bedo i piny ni ki tim cal pa lacam, ma ne ocwiye ki ligangla, kadi bene odong ki kwo. Revelation 13:11-14.
A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.
Jami madit ma i cal pa beast me piny (Amerika ma Kacel), ma ocake calo lam ki ogiko waco calo lacere, obedo waco pa en. Waco i cal pa poropheti nyutu tic pa twero me yubo cik ki pa twero me lobo kit me cik.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
Wac pa piny obedo tic pa twero me cwalo cik ki twero me kot pa ne. The Great Controversy, 443.
When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.
Ka United States cako waco calo lamb, eno ocweyo Constitution pa United States, ci oketo lobo me refuge pi gin ma gibalo woko ki persecution pa Papacy ki rwodi pa Yuropa.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Kede piny okonyo dako, piny oyawo lwak pa iye, onywomo pii madwong ma lacam ogolo ki lwak pa iye. Revelation 12:16.
At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.
I agiki pa mwaka 70 me alama, le pa piny dok owaco, ento ci calo Diraagon, kun tye kagamo limo me Ceng Sande, ma obedo alama pa twero pa Papa. Ka alama pa twero pa Papa kigamo, Papasi giparo ne; ki giparo ne dok, ka Cik ma pe myero ki wilo i kare mo keken, kimedo bedo peke i cik me gwoko.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Poyo nino me Sabat, me gengo obed maleng. I nino abicel ibitimo tic, i timo tic mamei weng: ento nino ma abiro en nino me Sabat pa Rwot Lubanga mamei: iye pe itim tic mo keken, in peke, onyo wod mamei, onyo nyako mamei, onyo latic mamei, onyo latic dako mamei, onyo dyang mamei, onyo laling ma tye i i wigi mamei: Pien i nino abicel Rwot otyeko cweyo polo ki piny, ki nam, ki jami weng ma tye iye, ci oduci i nino ma abiro: Pien man Rwot ogwede nino me Sabat, ocweyo maleng. Exodus 20:8-11.
National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.
Weko yie pa piny; eka goro pa piny lubo ne, ki teko adek ma loro lobo bot Armageddon gi keto cing kacel.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.
When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).
Ka "Protestantism" (United States), "twero pa Roma" (Vatikani) ki "Spiritualism" (United Nations) rwate cing i cik me Sande, gi cako tero piny bot Armageddon, ma gicwalo calo, me acaki, miyo piny wek oyaro teko me loyo pa goment pa piny acel, ma tye kacel ki kanisa ki goment, kun kanisa tye i loyo i rwate megi. Teko pa miraako ma "lewi me piny" tiyo kwede, pe keken omiyo "fornication" pa "whore of Tyre" ki rwodi me piny obed, ento bende omiyo "nyutu" pa cal pa lewi me piny weng obed kitye ki cik. Ki poyo me poropheti, man nyutu ni goment pa piny acel myero obed ki dul me yubo cik (ma tye i New York), ki dul me ciko (ma tye i The Hague).
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 13:14–18.
En okwanyo jo ma bedo i piny ki cudi magi ma onongo tye ki twero me timo i wang lewic; ko waco bot jo ma bedo i piny ni gitim cal pa lewic, ma onongo obedo ki kwe pa tong, ento onongo obedo tye kwo. En onongo tye ki twero me mii kwo i cal pa lewic, pien cal pa lewic obed otwero waco, ki me miyo ni gin mo keken ma pe giluro piny bot cal pa lewic gibale. Omiyo ni jo weng, lutino ki ladit, jo ma tye ki rwate ki jo ma mung, jo ma libere ki jo ma lapok, gikwako alama i cim me acam onyo i wang wi-gi; ci pe ngat mo twero gule onyo golo, nono ka obedo tye ki alama, onyo nying pa lewic, onyo namba pa nying ne. Kany tye bwo. Ngat ma tye ki ngeyo obed opoko namba pa lewic; pien en obedo namba pa dano; ki namba ne aye mia abicel, apar abicel, ki abicel. Revelation 13:14-18.
The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.
Cine me piny (United States) bi miyo miriambo i piny weng me miyo gin yie i cal me cine ma piny weng, cal acel keken ma United States ocweyo ka onongo odonyo anyim, ki agiki ogonyo cik me Sande. Eno dok bino miyo gamente me piny acel twero me ogonyo cikke, ki bal me tho, onyo ki bal me cente. Bwola ma otime bot Darius rwot, obedo lamat pa bwola pa rwodi ma ki nyuto dok dok i porofesi; pien ka cine me piny cako gonyo piny weng me yie i gamente me piny acel, lok ma ki tic kwede me gonyo piny weng me yie i teto man, obedo ni twero ma oloko piny mapol i peko (Islam), myero ki rwate kwede lweny ma piny weng.
The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.
United States oketo i tic alama me telo pa Papa, pien kwero pa Lubanga oketo United States i bal ma pire tek, ma gwoko yie bot Cik me Cawa Abicel, ki gicwalo tam me yubu ni ka gidung odwogo bot Lubanga pa Katoliki, bal me cente ma obedo med med bi kato woko. Ento, i kare me Cik me Cawa Abicel, lami ma dong oingo i piny ki tenga ma macok okelo kwero me rugo woko pa piny.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
Ci jaloko madit obilupe jo ni gin ma tye timo tic pa Lubanga aye gitye kelo timbe marac magi. Kit jo ma gi ocako kec pa Polo bibi miyo balgi weng i bot gin ma winyo-gi cik pa Lubanga obedo nyomo pire keken ikom jo ma balo cik. Bibinyutu ni jo tye goyo kuc pa Lubanga kun gi balo Sabati pa Sande; ni bal man okelo balo piny ma pe bibi juko nyaka gwoko Sande obiketo ki twero maber tutwal; ki ni gin ma gicwalo lok me cik ma angwen, ka mano gikwanyo ruŋo pa Sande, gin giyomo jo, gikengo gi ki dwogo i kica pa Lubanga ki i ber bedo pa piny. Ka mano, lok me piyo ma kitime con ikom lacoo pa Lubanga bibidoko ki doki, ki i kom adwogi ma rwate maber tutwal: ‘I kare ma Ahab oneno Eliya, Ahab owaco bot en ni, Itye in ma iyomo Israel? En owaco ni, Pe an ayomo Israel; ento in, ki ot pa wu, pien un uweko cik pa Rwot, in ilubo Baalim.’ 1 Kings 18:17, 18. Pien kec pa jo bibicoyo ki lok me piyo mape acel, gibidok timo ikom lamwogi pa Lubanga calo kit ma Israel ma okwero yore pa Lubanga otimo ikom Eliya. The Great Controversy, 590.
In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.
I kare me "ocok me piny madit" ma i Buk me Revelation, dyer apar acel, "Apoya me adek" pa Islam—ma bene obedo "Turumpet me abicel"—dong ogoyo dwon, ki obicoyo cwiny pa pinye. Kec pa pinye i bot Islam biketo kwede me bolo piny pi giyee promisi maromo kacel ma pe tye gin i iye, ma con opoto pi lewic me piny. Promisi ma pe tye gin i iye en ni: ni ka gimego piny i twero pa Katolik, ma ginyuto kwede cing me twero pa Papa, dong gura pa Lubanga ma tye ka medo bijuko. Promisi meno, ma dong kityeko nyutu ni pe tiyo pi United States, dong biketo kwede calo promisi bot piny ma tye ka bwoc.
It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.
Bi waco ni, ka keken dul me lobo weng giweko ocweyo gamente me lobo acel pi gengo lweny ma Islam okelo, dong kuc obiro dwogo. Islam en twero ma kiyaro i Kitap Maleng, ma kelo dano weng kacel me lweny ki Islam; ento kacel man en bwola pa rwodi ma i agiki.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.
Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.
Ishmael en Ladit me Roho pa diin me Islam. Tye atir ni Mohammed, Ladit pa Islam, pe obino i histori nyaka i senturi me abiriyo; ento jo me kom ma macon gin ma Lubanga tiyo kwede me yaro jo me Roho i nino me agiki.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.
Man eni ma owaco Lubanga, Rwot pa Isirayel, ki Lakwony pa gi, Ladit pa lujogi weng: An aye acaki, ki an aye agiki; piny ki an, pe tye Lubanga mo. Kede ngo ma calo an me lwongo, ki me nyutu ne, ki me keto ne i rwom pi an, pien an ayer jo macon? Ki gin ma bino, ki ma bibo bino, wek gi nyutu bot gi. Yesaya 44:6-7.
Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.
Piri kun Ishmael pe onywolo, kimiyo iye nying, kacel kinyutu tice me lanen pa en. Cing pa lwak me lamo pa en gibi "bedo ikom dano weng, ki cing pa dano weng" obi bedo ikome "en". Ento, pe calo pwonyo ma pe tye ki ngec pa liberalism ma tye ka dug anyim, Bibul tedo ni Ishmael obi "bedo i wang lamaan ne weng". Gi pe gicobo i kit me ducu ma tye i woko botgi; ento, mapol gi yilo ne, gi poroteso kwede, ki gi cako lweny bot ne. Cwiny pa Ishmael tye ni "en" obi "bedo dano ma pe ki kik". Tam ma tero ni tye dul me kuc i lamo Islam pe cwako kony i Leb pa Lubanga, kadong pe bene i Koran.
The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.
Ruc pa pirisedenti aryo ki prins mia acel ki piero aryo i buk pa Daniel, cabit abicel, tye ka nyutu ruc ma kikelo i rwodi apar, ikare ma kikelo gi i paro ni tama ki oyoto pa keto gavumenti me lobo acel keken, ma i lalo pa Rome, en me dwogo peko ma tye kwedo woko pa lweny me Islam, ma obedo “third Woe”. Ka dong cal me leŋo kityeko kete ki kimiyo teko me “waco”, lobo bino ngeyo, ento odiyo tutwal, ni itama pa Papasi en me timo bot jogi ma tye ka mako Sabat pa nino abiro (Daniel), pe enemi ma odonjo ki bwotwot pi odii me tung Southern ma pe kigwoko.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
Lok pa Lubanga omiyo ciko pi bal ma obedo ka bino; ka pe giconyo man, piny pa jo Protestant bi ngeyo atir ngo ma dwaro pa Rome en aye, keken ka kare dong odii pi welo i akwer. En tye ka medo i twero ki dwon piny. Puro pa en tye ka cweyo teko gi i ot me cik, i kanisa, ki i cwinya pa jo. En tye ka keto ot pa en ma iye malo ki madongo, i kabedo me imaro ma i iye lube pa con pa en gubiro dwogo tim. Ki bur ma ngwec, ki pe gineno, en tye ka medo teko pa lweny pa en me kelo dwaro pa en anyim, ka kare obino me kuro. Gin weng ma en tye ka dwaro en aye kabedo me twero, ki man dong kityeko omiyo ne. Wabi oyot neno ki wabi winyo ngo ma dwaro pa yore me Rome en aye. Ngat mo keken ma bi geno ki bi winyo lok pa Lubanga, kwer ki lube gubiro donyo iye.
The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.
Bwok pa United Nations ma papasi tye ka timo, ma kelo keco me cwinygi, pol ki yaro ne i Kitap pa Nyasaye, ki lok pa Darius oyaro ada man ne maloyo weng. En obedo bwok ma ki timo acaki i Amerika ma tye kacel, ci dong ki time dok i piny weng. Ada man ki yaro ne i lok pa Elija ki Jezebel, ci dok i lok pa Johana Batisita ki Herodiya, kede bene i gingo Kristo i kom calaba. Kit ma Islam tye ka poyo cwiny pa jo me piny obedo pango ma twero pa papasi tye ka tic kede, ma miyo ne kabedo me cako lwenyo jo gwoko Sabato i piny weng.
The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).
Lok ma acel pi Islam, obedo keto Isma’el i Kitap pa Lubanga; ki rwom me tic pa Islam i agiki pa lobo, ma rwom ne obedo miyo lobo weng odok i bwor madit wek gi yee lok mo keken calo yore me dwoko peko, man aye ma omiyo bwola otim woko. Bwola en aye ma omiyo United Nations (rwot apar) gityeko mit pa Lubanga, ki gi yee me miyo pinyruothgi (pinyruoth me abiro) bot Papasi (Leju).
The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.
Bwola ma kinyuto ki Darius, kede rek me poro mapat, tye ki gin magi: tic pa Islam me miyo pinye gidicwiny; adwogi ma ogik ma omiyo lwak pa Papa gikwanyo ne ki United Nations; kede tutwal, yaro kit ma rwom ikom misteri pa lwak aboro, en aye ni obedo pa abiro, ma kiketo ne macalo wi pa Babilon manyen.
Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.
Daniel i bur pa leja obedo cal pa laneno anyim ma matek tutwal, ento ngec pa eni nonge keken ka kityeko keto i tic yore me 'rek ki rek'.
We will continue Daniel chapter six in the next article.
Wabimedo dul abicel acel pa Daniel i coc ma bino.
“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.