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# The Book of Daniel - Number Seventeen

Buk pa Daniel - Namba apar abicel aryo

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

Kube me lapor: Cal me dahabu pa Nebukadneza ki Cik me Sande

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

Sista White kare mapol tito cal me dahabu ma i bar Dura ni obedo Cik me Sande.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> Kityeko keto Sabat me cal, macalo kityeko keto cal me buleny i kac me Dura. Ka macalo Nebukadneza, Rwot me Babulon, omiyo cik ni dano weng ma pe gibolo i piny me woro cal man gibiketho, kamano bin waco cik ni dano weng ma pe giworo cik me Sande gibiketo gi i tur kede gibimiyo gi tho. Kamano Sabat pa Rwot gililo i cing. Ento Rwot owaco ni, 'Peko obedo bot gin ma gicako cikke ma pe tye kakare, kede bot gin ma gicoyo peko ma pire tek ma giciko' [Aisaia 10:1]. [Zefaniya 1:14-18; 2:1-3, kimwaco.] Manuscript Releases, volume 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

I coc man, Sister White owaco pi buk me Sefaniya, ci ka timo kamano omedo i kube me porofeti ma tye ikom Danieri chapta aryo ki chapta adek. Sefaniya nyutu ni jo-Lubanga myero gicung ki tung keken mapwod pe cik oyaro. En bende nyutu kwena me okweng, ma obedo cal me kwena me ciko ma gitero ikom ciiti (States) ki tur (Kereke). En bende nyutu rwate, ma obedo rwome pa “kare abiro,” ma otime ka lamo me Levitiko 26 kicwalo. En bende nyutu “piny ma pe gimito,” kun miyo tek i bino pa kwer pa Lubanga ma kiketo i tic, ma cako i cik me Sande ci medo woko nyaka i Dwogo pa Ariyo pa Kirisito.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Gin ma obedo i nyim keto cik pa Sande obedo coko cal pa lem. Coko cal pa lem obedo tem me neno ma okene jo pa Lubanga, ma con gi oloyo tem me chiemo. I nyim keto cik eno, ma obedo ma adek (tem me litmus), jo pa Lubanga, ma Zephaniah cimo gi calo ‘piny ma pe kikwayo,’ gi lwongo me ocunge ki kacel. Lok me poro ma acel pa Ezekiel obedo lok me lwongo jo me ocunge ki kacel, ento tye pi keken joma gicwako ngec ki kitgi ma gi oriye, kede gilaro laro pa Leviticus 26, macalo Daniel otyeko timo i chapter 9.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger. Zephaniah 1:14-2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

“Dano ma tye ki teko madwong” i coc pa Bibilo obedo dano me teko, kede dano mokwongo ma ki miyo nying “dano ma tye ki teko madwong” en Gideon.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Malak pa Rwot obino, obedo i piny yath ma tye i Ophrah, ma obedo pa Joash jo Abiezer; kede Gideon, nyathi pa en, tye ka coyo ngano i but ot me cengo waini, me agamo ki jo Midiani. Malak pa Rwot onyutu pire bot en, owaco bot en: Rwot tye ki in, in laki ma cwiny-tek. Gideon owaco bot en: Aii Rwot na, ka Rwot tye ki wa, pingo ento eni weng oceto bot wa? Kede kombedi aloka mamegi ma kwaro wa owaco wa pi gin, waco ni, Pe ni Rwot okawo wa woko ki Misri? Ento kombedi Rwot okweyo wa, omiyo wa i cing jo Midiani. Rwot oneno ne, owaco bot en: Wut i teko ma itye kwede eni, ikwayo Israel woko ki i cing jo Midiani; pe an ma acwalo in? En owaco bot en: Aii Rwot na, ki ngo ma abino kwayo Israel woko? Neni, dul an obedo matidi i Manase, kede an ma matidi loyo i ot pa wuon an. Rwot owaco bot en: Adier abedo ki in, kong ibino kwero jo Midiani calo dano acel. Judges 6:11-16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

I Sefaniya, dano ma tye ki twero madwong, ma bene obedo Gideon, tye me goyo dwol ki macol matek. Lok ‘cry’ obedo simbol pa Goyo Dwol me Otum i cawa me agiki, kede lok ‘bitter’ nyuto keco ma kakare. Gideon, onyo ‘dano ma tye ki twero madwong’ pa Sefaniya, obedo simbol pa lok pa Elija ma tye ki lapok tic me nyuto bot jo Lubanga balgi, kede kakare bal me kwarogi.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Kwanyi matek, pe ituk; yaro dwoni macalo opuk, nyutu jo pa an pikgi, ki ot pa Jakobo balgi. Yesaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Jo-porofeta weng gibedo ki rwatte ki acel ki acel i nino me agiki; ka maleng, dwod me lwak pa Aisaia obedo bene ‘cwak’ pa lacoo ma tek i kitap Sefaniya, ma en aye Gidiyon, ki gin weng ginyutu lami wac pa Elija ki ticne i nino me agiki. I Aisaia, nyig coc ma bino nyutu balgi calo teko me wii, pien gicono ni gitye ka woro ki katic bot Rwot.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Ento gi yeyo an ki cawa weng, ki gi pwodo me ngeyo yore me an, calo piny ma otimo kwer, ki pe gi weko cik pa Lubanga gi; gi penya i an cikke me kwer; gi pwodo donyo bot Lubanga. Isaiah 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Rieny ma tur pa dano ma teko obedo kwena pa Rieny me otum, ma tye ki nyutu ni July 18, 2020 obedo richo me loyo wii ikare ki Rwot, ma myero ki dwogo woko kede yaro ne. Pire tek pa kwena pa Rieny me otum obedo cweyo cal pa lewic, kede kwer ma dwogo anyim ma Islam oketo i United States, ci dok i piny weng.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Ka kwayo ma i Levitiko 26 otyeko i agiki me gungu me nino adek ki aboro me Yabo 11, gin maler ki gin marac bi pwodo woko. Jo ma tye ki ngec ki jo ma pe ki ngec, bi bedo ka tye ki mafuta me bul onyo pe; i cawa eno, gibedo calo “ngat acel” me Gideon. Kitye calo kit ma Zefaniya owaco ni, mapwod pe gicwalo cik me Nino, Gideon—ma en Elija, ma en Ezekiel, ma en ngat ma dwong ki teko—obi miyo kwena me Kwac me Otum, kacel ki kec me nyutu bot jo Nyasaye peko gi me bedo ki bute i poro cawa me July 18, 2020, kede temgi ma pe tye ki awene me coyo poro cawa man inyim ka opoto nining.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Zefaniya nyutu kacoke pa jogi pa Lubanga i cawa me agiki, ma obedo anyim kwena me cik me cawa me Sande. Kacoke man bene tye ki ranyisi i lok me lapire ma acel pa Ezekiel i chapta 37.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Ento an anyutu calo ma gicobo an; ka an anyutu, ne tye dwone, nen, obedo gi rubo, ki lapok ocung kun, lapok ikom lapok pa en. Ka an aneno, nen, yot ki ring obur ikomgi, ki twac ogengogi iyie; ento pe tye pumo iyi gi. Ezekiel 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Ezekiel onongo okwano lok me Nabii bot ogik magwen ma gitye otho i yo pa pacho ma kigeno i Buk me Nyute, pur apar acel, ka bene kany eni ma Rwot wa binen ocwalo i musalaba. Ma kwongo, giyubo atera.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Ki okwogi bi bedo i yoo pa ta madit, ma i cwiny giywongo ni Sodom ki Misiri, ka ma Rwot wa bityeko kube iye i lacer. Ki jo, ki got, ki leb, ki lwak bi neno okwogi ceng adek ki abicel, ki pe gi bi weko okwogi keti i kango. Ki gin ma tye i piny bi yomo i komgi, ki bi cako yeyi, ki bi cwalo kado i bot i bot; pien Nabi aryo man gikooyo jo ma tye i piny. Revelation 11:8-10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

Gin kicobo ka ceng adek ki nusu tye kagiko. Ceng adek ki nusu tye calo kare me kuro ma i Matayo 25; ento bende en tye calo yubo me “kare abiro” ma i Levitiko 26. Jogi ma kicobo, gi kiyubo con, ci Sefaniya omiyo gi nying ni “piny ma pe mitu.” Piny ma pe mitu, gin jogi ma ki otho i yoo, i kare ma lobo ogamo woko i kom okorgi ma otho; ento kicobo gi dung acel, ci gi dwogo bedo piny ma lwak pa nyoka madit pa ceng me agiki ogoyo botgi, ma gimiyo malaya me Tiro bedo wigi.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Cok onyo Zabur pa Asaf. Pe ibed mot, Lubanga; pe igwok kuc; ki pe ibed ka idum, Lubanga. Pien nen, lwenyeni owuye; ki gin ma gicayo in gi ogogo wigi i malo. Gin giparo me poyo i kom jo mamegi, ki giyaro waci i kom gi ma icobo. Gin owaco ni, “Bin, wan wapoto gi woko ki bot bedo dul; pi nying Israel obed pe dong i polo.” Pien gi oyubu waci kacel ki cwinya acel; gi orwate kacel i kom in. Zabur 83:1-5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Dwaro pa gi obedo me cano Isirayel me Roho pa kare agiki ci cwayo gi i tanuru me mac pa Nebukadneza. Ka lagwata ma otho me acaki winyo “dwon” pa Aisaia, ma tye yayo lok pa Kweco me Otum, gin dong tye i lobo me agweng pa nino adek ki aboro. Ci gin myero yero me cwako onyo yweyo Lakony ma Kristo owaco ceke ni obicwalo, ma bimiye gi ngeyo richo pa gi i nino 18 me Julai, 2020.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Mi kuc, mi kuc bot jo pa an, Lubanga mamegi owaco ni. Waci bot Jerusalem ki leb me miyo kuc i cwiny, kwoo bot ne ni lweny pa ne ogiko, ni richo pa ne kijuko kica; pien ki cing pa Rwot otyeko nongo me aryo pi richo weng pa ne. Dwon pa ngat ma kwoo i cawa, “Yubu yo pa Rwot; tim i cawa yo ma otong pi Lubanga wa.” Bur weng bi malo, kede got weng bi doko piny; yo ma orwong bi doko otong, kede kabedo ma tek bi doko obut. Ki dwong pa Rwot bi nyuto, kede ring weng bi neno en kacel; pien Rwot owaco ne. Yesaya 40:1-5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Lok ma miyo ngeyo tic pa dwon ma tye wuwo i tim tye ki ngec ma lanyut maber matek. Lok pa en obi bedo ikom nyutu me kit pa Kiristo; ma nyutu ni “lamal”—ma en kit pa Kiristo—obi yabu. Nyutu pa Yesu Kiristo ma ki yabu lacim ne keken ka pud pe opung cawa me tem, en yabo lacim pa kit pa Kiristo, calo lapok me kit pa en ma kityeko pakone calo “Alpha ki Omega.” Bende obi nyutu ni kit pa en en “Adiera.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Dok, gin mapat tye ni ka dwon ocako goyo dwon, en dong tye i cogo me nino adek ki obur, pien en tye ka goyo dwon i cogo. Ki poro pa lanabi, ka tic pa en ocake, lawa aryo dong otho i yoo ma woto kom luga me Ezekiel. Gin me atir mapat tye ni, ka dwon ocako tic pa en, lobo weng bi twero nongo lok man. Dok, neno mapat tye ni, lok man kimiyo i kare me nino me agiki, ka Kristo tye ka kwanyo woko richo pa 144,000, pien goba pigi kityeko weko woko. Gin ma mo cwiny, ma bene kityeko nyutu “line upon line,” tye ni, keken gin ma rwate kede cike pa Lok Mabere gin bi nongo weko ma tye ka timo i yore en.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Keken jo ma gidwoko bot miti ma rwate ki kwayo pa Leviticus 26, gibino kwanyo woko richo pa gi kacel ki richo pa kwaro gi; pien gibino yudo “dogo aryo pi richo pa iye weng.” Lwet pa Rwot, ma rwate ki richo pa gi ki richo pa kwaro gi, obedo alama pa boto cwiny me acaki, kama Rwot ocango lwete ikom bal ma omiyo boto cwiny me acaki. I gin mukato pa jo Millerite, lwet pa En ogengo jo pa Lubanga ki neno ada ma kicango. Lwet pa En i gin mukato meno onongo nyutu gwoko pa En ma lamal. I cawa me agiki, lwet pa En nyutu kwero woko pa jo pa Lubanga ikom ada ma kinyutu, kono lwet pa En bene nyutu yieko pa En ma lamal.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Kwede dwol me lok pa lanabi pa Ezekieli ma mukwongo, jo otho giloro i tung’ acel, ento pud pe gicung calo lwak madwong. Lok pa lanabi pa Ezekieli ma aryo i pot buk 37, otimo kamano ki kelo pum ma oaa ki yamo angwen.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Eno owaco bot an ni, “Waco lok me janabi bot yamo; waco lok me janabi, Wod dano, ci waci bot yamo ni: En aye ma Rwot Lubanga owaco ni: Bi ki yamo angwen, Pum, ipum iyie joma otho, pi gibedo coki.” Ento an owaco lok me janabi macalo en omiyo an cik, ci pum obino iyiegi, ci gubedo, ci gicungo i cingegi, lwak madwong tutwal. Eno dok owaco bot an ni, “Wod dano, ligin magi obedo ot weng pa Israel: nen, gi waco ni, ‘Ligin wa otyeko oyoto, kede geno wa olore woko; wan gupye woko.’ Kono waci lok me janabi, ci waci botgi ni: En aye ma Rwot Lubanga owaco ni: ‘Nen, jo na, abiyabo koma mamegi, kede abiyalo wun woko ki koma mamegi, kede abi keto wun i piny pa Israel. Ci un bin ngeyo ni an Rwot, ka abiyabo koma mamegi, jo na, kede abiyalo wun woko ki koma mamegi, kede abiketo Timu pa an iyiewun, ci un bin bedo, kede abi keto wun i piny mamegi kene; eka un bin ngeyo ni an Rwot awoaco ne kede atimo ne,’ owaco Rwot.” Ezekieli 37:9-14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Pum pa porofesi pa Ezekieli eno aye lok me goyo cobo, pien oa ki yamo angwen.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Ka gin magi otyeko, aneno malaika angʼwen ma gicungo i tung angʼwen me piny, gikwako yamo angʼwen me piny, me yamo pe oywe i piny, pe i poc, pe i yat mo keken. Kede aneno malaika mukene ma ocako aa ki tung me obur chieng, tye ki lacim pa Lubanga matye ngima; oyaro ki dwon madit bot malaika angʼwen, gi ma kimiyo gi twero me balo piny ki poc, waco ni, “Pe ubalo piny, pe poc, pe yati, nyaka wa kiketo lacim i wang wicgi pa lutic pa Lubanga wa.” Revelation 7:1-3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Yie angwen cako ki Tung Cen; i kit porofeti, Islam obedo kacel ‘Yie me Tung Cen’ ki ‘Nyithindo pa Tung Cen.’ ‘Pum’ pa Ezekiel, ma loko ringru ma kicweyo obed ‘lwak madwong mapol tutwal’, obedo kwena ma keto lacim i jo 144,000. Kwena me lacim me Revelation pot 7 cako ki Tung Cen. Kwena man en kwena me ‘Midnight Cry’, kede Zephaniah nyute ne ni en opur me ‘duru dwon ikom kac ma kigeng’o, kede ikom ot madit ma malo.’

A tower is a symbol of the church.

Minara obedo alama me kanisa.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> I tung, lacoo me ot obedo calo Lubanga; pach me muzabibu obedo calo lobo pa Jo Yahudi; ki olwong obedo calo cik pa Lubanga ma onongo obedo gwoko-gi. Ot ma bor en lamat me ot pa Lubanga. The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Pach obedo lobo pa rwot i poropes me Bibil. Twero pa Papa en “Babilon,” “pach madit meno.” Faransa, ci lacen Amerika ma Kacel, gin “pach madit” pa “Sodoma ki Misri.” Yerusalem en “pach madit” ma obur piny ki polo. Lok pa Zefaniya tye me i kom pach ki tawer, onyo i kom yubo kacel pa kanisa ki gamente, ma ki tito ni en “cal me lewic.” En “lok ma i mung” me Daniel, chapta aryo.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Mapwod pe kiketo cik pa Sunday—tem pa cal me gol pa Nebukaduneza ma i kit adek pa Daniyeli—jo ma otho gicako ngolo woko, ki gi loke bot dul me lweny madwong me cwalo lok pa kwena ma nyutu ki kwero cako rwom me kanisa ki gamente, kede bene ma nyutu ni Islam obedo gin me tic ma Lubanga tiyo kwede pi timo kwer pa iye bot jo ma pungo pak pa Sunday, calo ma otimo con i kare mukato. Lok pa kwena nyutu ni ka cal odero maber opong, ki ka opungo alama pa lewic, ento kwer bitimo.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

I lwak adek pa Daniel pe tye miyo nying maber bot cal pa leca ma cwalo wot ci opong maler i cik pa Sande, ento pe romo bedo kwena adek ka pe tye kwena acel ki aryo, pien lwak aryo pa Daniel myero obed i yaro pa ada ma kityeko nyutu i lwak adek pa Daniel. “Mwii” me nino pa cal i lwak aryo nyutu ni jo pa Lubanga bi cako nongo ngec i kome me kwo ki me tho ma obedo iye i cal pa leca pa Nebukaduneza.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Tami ma ki lamaleng mito ni, ka Nebukadneza ogamo ni obin tero rwom me yubu kic me dhahabu, myero cweyo kic en acaki, kede jo me dungu myero gitam dungu ma gibin yaro i rwom en. Myero obedo ki yub pa anyim me tic me cweyo ma tiyo i kare ma lenge: kwanyo piny, keto bur, keto ruko me yaro malo pi tic, kede lwak-jotic tye ka donyo ka aa; kede yub en obedo cweyo kic ma i nino pa Nebukadneza, ento wii-malo pa Nebukadneza ogamo ni obicweyo kic me leja acel keken, pe me lobo weng ma lok-aje me Bibul. Cweyo kic en aye tem ma jo pa Lubanga myero gipiro mapwod pe ki loro kare me temo, kede mapwod pe kiketo cing gi, mapwod pe dungu oyobo.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Paro ma maleng bene nyutu ni Shadrak, Meshak ki Abednego pe gin jo Ebru ma latic kende ma gineno yiko ma kitimo con pi lamo me cwalo cal me zahabu. Ento gin keken jo Ebru ma giengeyo ni yiko meno tye calo kwena me bedo onyo tho, ci gitimo yiko pa gi keken pi bal madwong ma obino.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

I lok ma ki bot Sister White ma i acaki pa coc man, pe keken o keto i rwate lagam pa Zephaniah ki cal me zahabu pa Nebuchadnezzar kacel ki cik me Sande; kede bene, o nyutu lagam pa Isaiah ma pe rwate.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Peko obedo bot joni ma gicako cik ma pe tye kakare, ka gicono peko matek ma gityeko keto; me kwanyo woko jo ma pire tek ki kica, ki me kwalo twero pa jo ma pire tek pa jo na, pi dako ma lacoo gi otho obed jami me gicamo, ki gikwalo woko otino ma pe tye ki lacoo! Ango ma un utimo i nino me lim, ki i goro piny ma bino ki mabor? Un uwoto bot anga me kony? Ki uweko dwongu i ange? Yesaya 10:1-3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

‘Cik marac’ pa Isaya, obedo cik me ceng Jumapiri, kede obedo ‘cawa me limo’ kede ‘gubalo,’ pi Amerika; pien ‘golo yie pa lobo’ tye ka lubo ‘gubalo pa lobo.’ Ki gin ma Isaya owaco, i kare me cik me ceng Jumapiri, ma bene obedo cal me zaabu pa Nebukadneza, ‘gubalo’ ‘obi aa ki i macok coki’.

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Poyo wii i man, ki nyutu ni un gin dano; dwog ne i wii dok, in jo me bwolo cik. Poyo wii i gin ma con con: pien an Lubanga, pe tye mukene; an Lubanga, pe tye ngat mo macalo an, awuoko agiki ki cako, ki kare me con con gin ma pe pod otime, waco ni, paro me an obi turo, an abi timo gin weng ma amito: ako nyono ma goro matek ki tung anyim, ngat ma otimo paro me an ki piny mabor: ee, awaco ne, abi bende miyo otime; aparo ne, abi bende timo ne. Winjo an, in jo ma cwiny-tek, ma obor ki kwer: abwanyo piny kwer me an: pe obi bor, ki lamal me an pe obi mii kare mapol: abi keto lamal i Siyon pi Israel lagony me an. Yesaya 46:8-13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Isaya oketo lok man i agiki pa kare me kuro, pien i kare eno 'gwoko kwo pa en' pe dong 'bi kuro.' En obedo i agiki pa ceng adek ki nus ma i Buk me Nyute lok apar acel. Agiki pa kare me kuro kimiyo ranyisi ki bino pa ngec me Gonyo me Odiyo, ka jo lweny madit pa Ezekiel ocung. Ka gi ocung, kityeyo gi malo macalo cal me ranyisi i Buk me Nyute lok apar acel.

> 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. 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. Revelation 11:11–14.

> Ka otyeko ceng adek kede abich pa apar, Tipu me kwo ma bino ki bot Lubanga o donyo iye, ci gichung i ti gi; ci bwogo madwong otur i gi ma onenogi. Gin owinyo dwon madwong ki i polo ma owaco botgi ni, “Bii malo kany.” Ci gimalo i polo i bul; ci lami gi onenogi. I kare acel ma en eni, obedo golo piny madwong, ci pyer me apar me gweng oboto, ci i golo piny eni ginegi dano alufu abiriyo; ci gin ma odong obedo ki bwogo, ci gimiyo dwong bot Lubanga pa polo. Pire tek me aryo otyeko; ka nen, pire tek me adek obino pe ki cawa. Revelation 11:11-14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Lami aryo me Revelation 11 wot malo i polo calo cal me lweny, i cawa acel kacel ki yubu me piny, ma obedo cik me Sabiti. I cawa eno, onyo calo John owaco, “i cawa eno,” ki kit me Isaiah, pot buk 46, Lubanga kwaco “ngat” ma otimo tamene, ma obedo bene “nyoni ma lacam madit ki tung lela.” Nyoni ma lacam madit, en “ngat” ma Lubanga tero me timo tamene, obino ki “piny ma bor atata.” I Isaiah pot buk 10, i cawa me “cik marac” ma obedo cik me Sabiti, “guro” pa United States obino ki “bor.” “Tung lela” obedo cal me dini me Islam, pien i porofesi gi obedo “nyithin i tung lela,” kede “yamo me tung lela.” I porofesi, “nyoni” obedo dini, calo kit ma Babilon obedo ot me kigengo nyoni ma opong ki nyoni ma peka kede ma pe macoo. “Nyoni ma lacam madit” ma obino ki piny ma bor i tung lela, en obedo dini me Islam.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> En oyaro matek ki dwol madit, waco ni, “Babilon ma madit oboto piny, oboto piny; ki obedo kabedo pa jogi marac, ki ot me gwoko roho ma pe maleng mo keken, ki ot me cogo lagweng mo keken ma pe maleng ki ma gicayo.” Revelation 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Kacel me adek pa Babilon me kare ma kombedi nyutu yore adek me gavumenti, ki bene yore adek me dini. Dini pa United Nations en lamo pa jogi; dini pa United States en Protestant ma ocako woko ki adwogi; ki dini pa Papa en Katoliki. Yore weng magi me dini kare mo gityeko yubu gi macalo dako, ento bene macalo lagai. En aye twero me dini ki me politiki pa United Nations, kede United States calo rwot mapire tek, ma oketo Papasi i kom pa piny. I Buk me Zekariya, lagai aryo aye giketo Papa, ma Lapostol Paulo i Tesalonika ma aryo oyubu ni "ngat marac."

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Kare, malaika ma tye ka waco ki an owoto woko, ocweno owaco bot an ni, “Yaro kombedi wang in, i nen ngo man tye ka woto.” An owaco ni, “Ngo ma eni?” En owaco ni, “Man obedo efa ma tye ka woto.” Dok en owaco ni, “Man obedo kit pa gin i piny weng.” Ci nen, talent me leedi oyaro malo; ci man obedo dako ma tye ka bedo i tung me efa. En owaco ni, “Man obedo tim marac.” En ocwalo ne i tung me efa; ci oketo pimo me leedi i wang efa. Enoca, an yaro wang an, aneno ni, dako aryo o aa woko, ci kume tye i lapokgi; pien gi tye ki lapok calo lapok me korongo; ci gi oyaro malo efa i tung i piny ki polo. Enoca an owaco bot malaika ma tye ka waco ki an ni, “Gin tye ka cwal efa i kwene?” En owaco bot an ni, “Me yiko ne ot i piny me Shinar; ci giketo ne maber, giketo ne kany i kom ne kene.” Zekariya 5:5-11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

Eefa obedo acan me pimo. Dako aryo ma giketo eefa, onyo acan ma Papasi obedo i tung ne, gin kanisa aryo. Dini aryo bi kwanyo dini ma Bibul o tito ni ‘en ma marac’, ci bi yubu ot pi en i piny Shinar. Shinar obedo nying mukene pa Babilon, kede Kanisa Katoliki obedo Babilon madit i cawa me agiki.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Dak aryo ma “giketo” dako marac i Babulon, tye ki “yamo i lapakgi.” Dak meno gin bene layeny, pien gi “lapak,” kede adwogi pa keto dako en “yamo” pa Islam, pien Islam oketo lwete pa dano weng kacel. Dako ma giyweyo malo, obedo kagengo iye i ephah ki cawa pa rwate ma kelo tho ma otime i 1798, pien giketo tic me lead ma pirit i wii me ephah ma obedo iye. Ento ka rwom me seremoni me pak pa Nebukadneza ocako, dak aryo me Protestantism ma kijuko woko ki yie kacel ki Spiritualism gikwanyo tic me lead eno, kede giyweyo malo wii ma namba 8, ma obedo pa 7.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> Ka wa aa piny ikom peko me agiki, en gin ma tye ki tutwal madit ni rwatte ki acel bed i tung latic pa Rwot. Piny opongo ki pe kuc, ki lweny, ki bedo pe rwatte. Ento i wi acel—twero pa Papa—dano birwate me gonyo Lubanga i cingi pa laladwogi ne. Rwatte man gin kiyito matek ki ladwogo woko madit. Ka tye ka yenyo me rwato laticge i lweny ikom atir, obicak tic me yubu ki poko jo ma gwoko atir. Koyo, paro marac, ki waco marac, en aye otero gi me kelo kube ki yubu. Adwogi, volumu 7, pot karatac 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Kacel me adek keto i malo Rwom pa Papa macalo wii, pien gi mito kwanyo piny ma pe ngat mito.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> Nen, jo ma tye ka lwenyo kwed in tye kagoyo dwon; gin ma pe gi mero in gi yweyo wi gi. Giketo wic marac ma pire tek i kom jo ma in, kede gikweyo wic i kom gin ma kikano ki in. Gi owaco ni, “Bin, wabologi woko ki bedo dul; pi wek nying Isirayel pe dong obed i paro.” Zabura 83:2-4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Winyo obedo dini, kede “winyo ma lacam matek ki yo me aa ceng” ma Lubanga olwongo i “cawa” me cik me Sande, ka gitye ka waco lok me “Midnight Cry”, obedo Islam. Man omiyo i cawa kacel keken ma jo ma otho ma gicako bedo dok gicaa malo i polo calo bendera, “third woe” pa Islam obino con con. Man omiyo Yesaya owaco i aya acel me sura apar, “Woe” bot joma gicimo cik ma pe tye rwom. “Woes” pa “Revelation” obedo Islam, kede Islam obedo bura me providensi, onyo jami me tic, onyo lati (Yesaya 10:5) ma Lubanga tiyo kwede me ketho United States pi keto cing lamo me Sande.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Yesaya dyer 46, nyutu ni ‘lego ma gorogoro ki cok me chieng’ obedo ‘dano ma otimo tam pa an.’ ‘Dano ma otimo tam pa an’ en Islam, ki kilwongo ne ‘ki piny ma bor,’ pien Lubanga ‘ocoyo tam’ me kego United States, kun dong lobo weng, pi cwalo Cik me Sunday, macalo ma otime con kwede Loma ma pe yaro Lubanga ki alupe angwen me acaki, kun dong kwede Loma me Papa i alupe ma abicel ki ma aboro me ‘Woe’. Par pa En i Yesaya dyer 46 en me kwaco ‘lego ma gorogoro ki cok me chieng,’ ki owaco bot jo pa En ma tye ka mito ngeyo tam pa En ki paro pa En ni, ‘Pimiru gin ma con con: pien An Lubanga; pe tye ngat mukene; An Lubanga, pe tye ma rwate kwed an, Akwaco agiki ki acaki, ki cawa macon gin ma pe dong otime, waco ni, Tam pa an obi bedo, ka an abi timo gin weng ma cwinya mito.’

In verse three Isaiah chapter ten, Isaiah records three important questions:

I Yesaya 10:3, Yesaya oketo i coc penyo adek madit:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> Wun wutimo ngo i cawa me yaro, kede i opoto ma bino aa ki pat? Bot ngat mane wubico pi kony? I kwene wuleyo pak pa wun? Yesaya 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Lapeny agiki nyutu ni Piny ma Lamal kityeko kwanyo ki lamal ne ikare me keto cik ma pe kwer. Lamal pa United States en Konsitucen, ma kityeko wilo piny weng ikare me Cik pa Ceng Abicel.

> “And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

> Kede mano, Cik madit pa lwak otyeko miyo jo twero me tito piny pa gi kene, myero lami pa jo ma kiloro gi ki boto pa jo lung weng keto cik ki timo cik. Twero me yie pa dini bene otyeko miyo, ki miyo dano ducu twero me rwaro Lubanga kaka kit ma cwinya pa ne mito. Ripablikanisimu ki Protestantisimu ne obedo yore me rwate pa lwak. Yore man gin ruc me twero pa ne ki bedo maber pa ne. The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

En aye Kit me Cik me Piny ma nyutu dwong ma kityeko weko i tur me piny i kare me cik me Sande.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> Ka lobo ma pi en Lubanga otimo tic i kit ma lamal, kede iye oketo i tung ne siliida me Twero weng, oleko woko yore me Protestanti, ci ki dul ma kobo cikke omiyo cing kede kony bot Katolik me Roma i gengo libeta me dini, ci dong Lubanga bi timo ki Twero pa Iye kende pi jo pa Iye ma atir. Tirani me Roma bi tic, ento Kirisito obedo luru wa. Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Ka i “cik marac” pa Isaya, ma obedo cik pa Sande, kica pa United States okwanyo woko, ci tutwal odwoko lapeny me aryo pa Isaya ka, i kit me poropheti, oyalo bot United Nations, kacit pa rwodi apar ma ki nyutu i Kitabu me Nyuto, cabit apar abicel, pi kony me loyo ocol pa Islam ma i “Agoya” me adek. Lapeny me acel ikom adek nyutu kabedo me palal ma cik pa Sande kelo, ma tero United States cako tic me tekero piny weng me ogamo kato kacel kanisa ki goment, macalo ma ki neno i yubo kacel pa United Nations ki Kanisa Katolika, ka papa tye ka rul i bedo kacel ma pe maleng ni. Kikwayo palal en calo “nino me limo”. Gin weng magi me poropheti rwate ki tim me miyo rwome ma Nebukadneza otimo pi cal me golod.

We will continue chapter three of Daniel in the next article.

Wa bi medo pot buk adek me Daniel i coc ma bino.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> I gin matime con pa Nebukadneza ki Belshazar, Lubanga waco bot jo me tin. Kwero ma biro cwalo bot jo ma bedo i piny kombedi obedo pien gicano ler. Kwero wa i kwero pe obedo pien wabedo i bal, ento pien wapeleko ohala ma kicwalo ki Polo pi nongo atir. Yore me bedo ngec ki atir tye i lwete pa jo weng; ento, calo laco ma conyo keken, ma paro keken, watamo mapol bot gin ma ber i winyo, ki ma ber i wang, ki ma ber i cam, mapol loyo gin ma omiyo wii odwong i ngec, lich pa Lubanga me atir. En kede atir ma wa twero dwoko lapeny madwong, ‘Ango ma myero atim wek agwoke kwo?’ Bible Echo, September 17, 1894.

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