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# The Book of Daniel - Number Fourteen

Buk pa Daniel - Namba Apar Angwen

Daniel Chapter Two – Summary and Conclusion Part One

Daniel Dul Aryo - Gonyo lok ki Giko But Acel

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> I Nyutu pa Yohana, kitap weng me Bibil gicoko ki gityeko. Kany tye ma miyo pire tek Kitap pa Daniel. Tic pa Jao, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Gin ma adier ma Jon omiyo nying ‘Yaro pa Yesu Kiristo’, ma Leon pa dul Yuda ocako yaro pi jo pa en kacake ki July 2023, opongo maber ka buk pa Daniel omede ki buk pa Yaro. Gony 2 pa Daniel omiyo calo kwena pa malaika me aryo i kit pa tem me cal pa lam i kare me agiki. En nyutu yore me tem, ki kare me tem ma keken.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Kare ki kit me dul aryo i buk pa Daniyel, ma kimiyo cal ki mwaka abicel me otongo pa Daniyel, kicweyo calo kare me temo pa jo Protestanti i gin pa Millerite. Jo Protestanti pe gityeko kit me temo gi, kede gi obedo nyiri pa Lomo. I poropheti, nyako cweyo cal pa nnyare; kede Lomo obedo lamit me poropheti. Pe gityeko gi, kede dokgi i bedo nyiri pa Lomo, ocweyo cal me kare me temo pa cal pa lamit i lok wa ma tye ka time kombedi; pien gi oloko pire kitye cal pa lamit. Ka dong, kit me temo wa ma tye kombedi kimiyo cal ki mwaka abicel me otongo pa Daniyel, kede bene ki lok pa kwena pa malak ma aryo i kare me movimenti pa Millerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

I kacoc me lok pa malaika aryo ma ocako i ceng 11 me September 2001, tye kare mapat ki yore me temo ma kinyutu kwede calo alama, calo neno ma Nebuchadnezzar oneno i nindo me cal pa le me gweng; pien lobo pa ruoth i porofesi me Baibul bene obedo le me gweng. Nebuchadnezzar ki ladit me dini pa Kaldea ginyutu joma pe gi otyeko temo maber, ento Daniel ki joma adek ginyutu joma otyeko temo maber. Twero nen calo mukene, ento pe otyeko temone maber pa Nebuchadnezzar kimiyo atir i chapta adek me Daniel.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

I yore me temo, ma kiyaro i Pot Buk acel ki aryo pa Daniel, tye alama me poropheti mapat ma rwate ki adiera ma kicwero kare manok i Buk me Penyo. I Pot Buk acel, “ceng apar” onongo oyaro kare me temo ma omedo ni Daniel onyutu cal ma ber kacel ki matwolo pien onongo ocamo yie pa polo; ento dul mapat pa yunaki onongo onyutu cal pa gin ma ocamo yie pa rwot. I cal me poropheti, rwot nyutu lobo; kede i cal me poropheti, rwot onyo lobo bene nyutu le marac. Gin ma nyim wiye onongo onyutu gin ma obino ki chamo yie pa rwot, ne onyutu cal pa le marac.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

I Dyer aryo i Buk Daniel, Daniel onongo tye ka kwayo me ngeyo siri ma ocano i loto me cal pa Nebukadneza. Onongo myero ongene ngo obedo loto man, kacel ki piro ne ngo minongo ni. En obedo calo joma i kare me agiki tye ka yaro me ngeyo siri ma orwate kwed golo kube pa Nyuto ma pa Yesu Kristo, pien golo kube pa Nyuto ma pa Yesu Kristo obedo siri me porofet ma agiki, ma ki golo kube mapwod pe ki juko temo. Porofeta weng, kacel ki Daniel, gitye ka nyiso kare me agiki. Tem me Daniel me ngeyo “siri” eno onongo obedo tem me kwo onyo tho, macalo tem me cal pa “beast” pi jo pa Lubanga i kare me agiki.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> Rwot omiyo an ngec maber atir ni cal pa le me gweng binyube mapwod pe kare me probeshon obi lor; pien en bin bedo tem madit pi jo pa Rwot, ma pire keken kabedo gigi me kare ma pe otum bin gonyo ki en. Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Lamo pa Daniel, i kare ma onongo tye ka yeny me niang “gin me mung,” tye calo alama me yoo ma tye keken i gin matut pa jo pa Lubanga i cawa me agiki. Buk pa Daniel omiyo wang kica aryo ma keto atir alama me yoo pa “lamo” i cawa me agiki. Alama me yoo man tye i kare ma nyutu ki leb me aryo pa rek me yubu weng.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Kare me poropheci pa lamo aryo obedo higa 70 me cogo, ma calo kit me nyutu pi “cawa 7” me Levitiko 26. I Daniel 2, i lok ma 1, nying “Nebukadnezzar” kityeko dwoko aryo, ma dwoko lok aryo i Coc pa Nyasaye obedo kit me nyutu pa kwena pa lani me aryo.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

I gin ma Sister White ocoyo, tye lok mapol ma nyutu ni Daniel chapta adek obedo cal pa cik me Sande. Daniel chapta acel tye ki kit weng me Kwena pa Malaika ma Acel, kede gin waco bot wa ni pe itwero bedo ki Kwena ma Adek (Daniel chapta adek) labongo Kwena ma Acel kede ma Aryo.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Tem me cal me leba kityeko yubi ne ki Ellen White ni obedo tem ma wa myero ogamo mapwod pe kare me tem oloro, kacel ki mapwod pe kiketo lacim iwa. Ka wer ocako turo i kacokki me adek pa Daniel, kare me tem oloro ki cal, pien kacokki me adek nyutu cik me Sande. Wer pa Nebukadnezar nyutu dwon me wer ma dako ma kwer pa Tire dong ocako yaro bot rwoti me piny i agiki me mwaka sabenti me cal ma gityeko olalo ne.

> 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.

> Ci obedo ni i kare meno, Tiro gubiparo pe pi mwaka 70, kit ma romo ki cawa pa rwot acel; i agiki pa mwaka 70 Tiro binyim macalo dako malaya. Kwany aripa, i woti i gweng, in dako malaya ma gubiparo pe; tim dwol maber, i yeki mapol, wek gubiparo in. Ci obedo ni i agiki pa mwaka 70, Rwot obino limo Tiro, ci obidok bot lic ne, ci obitimo kit pa malaya ki duk pa rwot weng pa piny i wang piny. Yesaya 23:15-17.

Sister White identifies the three angel’s messages as three tests.

Sister White onyutu lok pa malaika adek ni gin tem adek.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> Gin mapol ma gicweyo ceto me cobo Lati me nyom i kom kwena pa malaika me acel ki me aryo, gireme kwena me adek, en aye kwena me agiki ma tye me temo ma bi mi bot piny weng, ci doge marwate bi kete ka ki waco kwac me agiki. Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Ki lok pa janeno mapol, Daniel Pot Buk me aryo obedo kwena pa Malaika me aryo. Lok me gin ma otime me miyo teko pa Malaika me acel nyo i cawa me kot, en aye lok ma kinyuto kwede ki mwaka 70 ma Daniel obedo i cing. Kabedo me lamo pa Daniel i Pot Buk me aryo, otime i tung me mwaka 70, ma obedo cal pa “kare abic ki aryo”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Lamo pa Pot Buk 9 cako ki lok piny nitit ma nyutu i mwaka 70. Ter me lanen pa lamo aryo-gi obedo acel keken. Gi nyutu yore mapat-pat pa lamo acel keken, ento gi tye keken i ter acel keken me "kare abiro", kede gi rwate keken ki alama me yoo me "lamo" ma tye i gin matut pa jo 144,000 me nino me agiki.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Ka Daniel tye ka lemo i dyer 9, obedo i "kare me loko" me lanabi, ki bot piny pa Babulon dwogo i piny pa Mede ki Persia. Kabedo me lokone bene obedo alama me yoo, ci rwate ki kabedo me loko acel keken i tic pa malaika me adek, ka jo Lubanga githo i yoo calo "Laodiceans", ci gidonyo woko ki i kaburi calo "Philadelphians". Kabedo me loko pa tic pa malaika me acel rwate ki kabedo me loko pa Daniel, ki rwate ki tic pa malaika me adek; ci gin adek eni tye ka rwate kakare ki "seven times" me Leviticus 26. Lok ki i Philadelphia dwogo i Laodicea i tic pa Millerite otime kun "new light" i kom "seven times" obino i 1856, ci lacen kikwanyo woko "seven times" weng i 1863. Daniel i dyer 9, tic pa malaika me acel i kare pa Millerite, ki tic pa malaika me adek i kare wa, weng gi tye ki kabedo me loko ma rwate keken kacel; ci kabedo me loko adek eni kitye i iyie pa "seven times".

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

I twar pa kit pimo, Daniel obedo calo lakwena ma kimiyo ne ler, ma en i acaki omiyo owete adek pa ne; kunen en nyutu kit pa lanabi “Elijah”, ma obedo “dwog pa ngat ma tye ka kwaco i gungu”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Muk” me karatac aryo me Buk Daniel nyutu ni piny pa poropesi pa Baibul ma aboro obedo “me abiro” ikin piny abiro. Ka obedo nyutu ma acakki me piny pa poropesi pa Baibul, kamano rwako cing ki nyutu ma agiki me piny pa poropesi pa Baibul ma nonge i Buk Lamedo, karatac apar abiro. Piny ma aboro, kun obedo “me abiro” ikin piny abiro ma con, nyutu kare me loke-loko ma keti Babulon me kombedi calo rwom me adek pa Laywak, Lela, ki Lanabi ma pe atir. Nino me cal pa Nebukadneza, agiki, nyutu piny pa Rwot ma i lobo ma aboro i rik pa poropesi.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Dul obedo lem i poropheti me Baibul, kamano adwogi ma kinyutu kwede i kwene pa cal pa Nebukadneza obedo waco mapore ma acel ikom lem ma agiki, macalo keken kityeko nyutu ne i kitabu ‘Revelation’ chapta 17. Kamano, kwene pa Nebukadneza, i agiki, obedo kwene pa cal pa lem ma aboro, ma bene en ma agiki. En kwene pa “cal pa lem”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Mano keken obedo moko-ni me ber madwong me ngeyo but me loko ma otimo i wot pa malaika adek, ento “siri” bene obedo lagony ma cobo kacel ki keto maber mapol pa gin ma coc mukwongo otyeko nyutu ikom kine ma obedo bang 18 Julayi, 2020. I coc meno, kityeko waco ni alama angwen me yore pa wot me dwogo ma maleng me acel acel, ma kigoyo calo higa 70 me otongo ma Daniel waco kwede, pol kare gitye ki kit acel keken.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Alama me yo angwen i kare pa Kristo kiketo ne i kit me 'tho ki dwogo i kwo'. Alama me yo pa acel, ma nyutu miyo teko pa lok pa acel, obedo baptiismo pa Kristo, alama pa 'tho ki dwogo i kwo'. Alama me yo pa aryo, ma nyutu goyo-cwiny pa acel i riko me kare meno, obedo tho ki dwogo i kwo pa Lazarus. Alama me yo pa adek obedo donyo ma loyo i Jerusalem, ma nyutu Kwac me Odwe. Kristo tye ka ceto bot tho ki dwogo i kwo pa en, ki Lazarus, ngat ma tye ngima ma nyutu 'tho ki dwogo i kwo', odero anyim i ceto. Lazarus bene tetone ni i kare me cwalo Kwac me Odwe, jo pa Lubanga 'kiketo gi muhuri'.

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> Tim lamal man ma tyeko woko, dwogo Lazaro ki tho, onongo obedo me keto cing pa Jwok i ticne ki i lok ma owaco ni obedo Jwok. The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Alama me wot me yubu ma angwen obedo Kurusi, ma bene obedo tho ki cako kwo. Kare me alama angwen magi gineno calo mwaka 70 me cet pa Daniel.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

I historia pa Millerite, wate ne en 'cik me nino acel obedo higa acel', ki August 11, 1840 ne obedo moko ada pa cik eni. Goro cwiny ma mokwongo ne obedo adwogi me tito cik me nino pi higa ma pe atir. 'Midnight Cry' ne obedo opongo maber pa cik me nino pi higa, i rwate ki lokoloko me higa 2300 ki lokoloko me higa 2520; eka 'Investigative Judgment' ocako ka lokoloko magi me nino pi higa otimere i October 22, 1844. Wate pa waymarks angwen weng i historia pa Millerite ne en 'cik me nino pi higa'. Kare pa waymarks angwen eni kirom calo higa 70 me tigo pa Daniel.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

I cawa pa Rwot David, lok madwong obedo “Sanduku pa Lubanga”. Ka David obino i twero, eka ogamo me kelo Sanduku pa Lubanga i paco pa David.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Ci Dawudi omede wot anyim, omede bedo madwong, ki Ladit Lubanga ma Rwot pa lwak weng obedo ki iye. 2 Samweli 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Balo gen ma acel obedo ka Uzzah otimo richo ka oporo sanduuku pa lagam. Lamat me yoo ma adek obedo ka David oyaro ni Rwot Lubanga oketo kwena i ot pa Obededom Gitit, ka sanduuku pa lagam obedo ogwoko koni ki kare ma Uzzah otimo richo. Dong David owoto okwanyo sanduuku pa lagam pi donyo mamege me loyo i Jerusalem (ka dako mamege onyutu hasira ma pe tye keken ki “disappointment” i kom donyo pa David). Lamat me yoo angwen meno gicako cal-gi i sanduuku pa lagam. Kare pa lamat me yoo angwen meno gicako cal pa higa 70 me kaptiwiti pa Daniel.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

I dwe 11 me September, 2001, Islam me "Woe ma adek" kityeko cweyo woko, ci dong kityeko gengo. I dwe 18 me July, 2020, obedo anyutu ma pe ocemo ikom "role" me Islam. Kwena ma dwogo lup ma otho ma kado i kwo, obino ki "yamo angwen", ma gin lamal me Islam ci gin nyuto kwena me "Midnight Cry". Goro pa piny ma rwako weko adera me piny me cik me Sunday i United States, kikelo ne ki Islam me "Woe ma adek". Kare me "waymarks" angwen meno ki nyutone ki 70 me mwaka me cogo pa Daniel.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Wot pa malaika me acel nyutu wot pa malaika me adek, kede lok me ‘Midnight Cry’ i mukato pa Millerite obedo dwoko maber pa porofesi ma pe otum ma okelo bur cwiny me acel.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> Jo ma giweyo cwiny nene gineno ki i Lok pa Lubanga ni gibedo i kare me kuro, kede ni myero gikuro ki cwiny ma rom rom pi dong piny pa neno. Atira acel keken ma omiyo giyeny Rwotgi i 1843, en aye ma omiyo gigeno ni En obino i 1844. Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Tito acel keken me gamo me Islam i kom Nashville, en aye tito me gamo i kom Nashville ma biro time ka gicako pako yubu me Sande ki cik. Coc pa Spirit of Prophecy pe peke obalo. Lok ma waco anyim pi gamo i kom Nashville kityeko cweyo ne piny i coc pa Spirit of Prophecy. Lok me Nashville biro tyeko piny, kono lok me gamo i kom Nashville biro bedo i kom dwoko bal pa lok ma con obale, macalo ame obedo i gin matime pa Millerite. Biro tyeko piny i cal me yo me angwen, ma obedo cal me yo ma nyutu ‘kica’.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesu i kare weng nyuto agiki ki acaki, ki lamal ma acel pa 11 me September, 2001, obedo gonyo me jo Islam; ento i yilo wic pa Sunday law, bi time gonyo me jo Islam bot Nashville. En twero bedo ki kabedo mapatpat bene, ento ngec me Midnight Cry obedo ngec me yubo pa ngec ma okelo disappointment ma acel. Gin ma ocako kelo disappointment ma acel obedo bal me keto kare i prediction, pe lok pa Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Obedo ma tutwal ni wangeyo ni alama angwen me yo ma cako ki “miyo twero” pa kwena me acel (ma i Daniel otime i acaki me mwaka 70 me cal), pire keni gitye i kom lok acel ma loyo gi. Ka iywako September 11, 2001 calo tyeko me poropheci, ityeko camo “buk ma ocany” me kit poropheci. Dano manok tutwal keken ma racel ne tyeko camo adwogi eno; ento ne tye gin mukene, calo ma Daniel oyubu gi, ma gimiyo ceke i cwinygi pe giyeko keni ki yo me cham pa Babulon. Ento tye bende gin ma gimiyo lok ni gigeno ni September 11, 2001 ne obedo tyeko me poropheci, ento gubedo waco ni pe ne obedo Islaam, ento dul pa Bush, onyo “globalists”, onyo Jesuit, onyo CIA, onyo boko mo ma jo “conspiracy theorists” me cawa ma kombedi gikwanyo kare kare. Calo Alfa ki Omega, Yesu yaro agiki ki acaki; ka mano, ka wacego pe atir ikom gin ma kityeko yubo me poropheci i ceng September 11, 2001, wa tye ka balo twero wa me rwate atir Lok me poropheci pa “adwogi”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

"Mi teko" me lok ma acel i tuk pa Millerite obedo Islam me Woe ma aryo, ki "mi teko" eni obedo kit cal pa "mi teko" ma i ceng 11 me September 2001, ma kelo ne ki Islam me Woe ma adek.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islam i gical me yoo me acel, nyutu Islam i gical me yoo me agiki. Gical me yoo me agiki nyutu kit pa kwero, ki Amerika ma Kacel kikwerone i cik me Jumapiri. En aye ngec ma aryo pa Ezekiel i boc 37, ma dwoko joma otho i kwo, ki ngec en aye ngec pa gical me yoo ma adek, ma en Midnight Cry. En aye ngec me loro, calo kit ma oketo cal kwede donyo ma loyo pa Kirisito ka tetingo i 'punda', cal me Islam. Ngec me loro pa Midnight Cry kikelo ne ki Islam.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Waci bot nyako pa Siyoon ni, Nen, rwoti obino i bot in, ma tye ki kica, ka obedo i wi punda, ki i wi nyathi me punda. Matayo 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Lok me janabi pa Ezekiel mar aryo obino ki yamo angwen, ma bene obedo cal me Islam. Obedo ma myero wa ngeyo maber adiera man, pien lok ma obedo “Midnight Cry” en aye lok ma nyutu Islam me Woe me adek, calo twero ma kelo bura bot United States i cawa me cik me ceng’ Jumapili, kede kelo bwol pa dola ma lubo cik.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Opuk abicel aryo me Nyutu pa Yohana gibedo kwer pa Lubanga ikom goyo cik me pako i Sande ma Roma me gwoko kec kede Roma pa Papa gigoyo.

1. 1. The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

   Opuk angwen me acaki kicwalo gi ikom Ruma me lajok inyim ka Konstantino oketo i tic cik me Sande me acaki i mwaka 321.

2. 2. The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

   Okwang ma abich ki ma abicel (ma bene gin Woe pa Islam ma acel ki ma aryo), gin obedo kwero pa Lubanga ikom Roma pa Papa pi cik pa Papa me Sande ma gityeko coyo i Kaunsil pa Orleans, i mwaka 538.

3. 3. The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

   Okeng me abic aryo (ma aye goro ma adek pa Islam), obedo hukumu ma bi bino i wi United States ka oketo cik me woro i ceng Sande i kare me anyim matidi.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Islam pa Woe ma adek tye ka nyutu alama me yo ma acel i 11 ceng me September, 2001. Lok me neno anyim ma obale, me bolo pa Islam i Nashville i 18 ceng me July, 2020, tye ka nyutu poto cwiny ma acel, ma obedo alama me yo ma ari. Lok pa “yamo angwen” pa Islam, macalo ma ki nyutu iye i rwom ma ari pa Ezekiel i gadi 37, tye ka nyutu Midnight Cry, alama me yo ma adek, ci dok alama me yo ma angwen me tyeko me lok me neno anyim ma obale me 18 July, 2020 i Sunday law. Gin en alama me yo angwen ma rwom, ma time i kare me rwom pa 144,000, macalo ma ki nyutu iye ki mwaka 70 me captivity pa Daniel.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Yaro pa lok me 'Midnight Cry' obedo gin mapire tek i 'gin ma obur' ma onongo open woko ki cal bot Daniel, ka onongo okwayo me niang lim me cal pa Nebuchadnezzar. Kweyo ne obedo alama me yo ma otye i agiki me ceng adek ki aber me tho pi lajogi aryo me Revelation apar acel. Kweyo pa Daniel me Leviticus 26, calo kityeko keto i chapta 9, onongo otime i mwaka me acel pa Darius. Man tero kweyo ne i kabedo me loko kare.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Kare me toko i hitori pa Millerite en 1856, ka dul me Millerite oloko ki Philadelphia odoko Laodicea, kaka James ki Ellen White owaco. I mwaka man keken, “can manyen” pi “seven times” obino i gin coc ma Hiram Edson ocoyo i Review and Herald; ento i 1863 (“seven times” lacen), “seven times” ogolo woko keken. Daniel olam “lamo” ma kiketo nying ni “yath” pi “scattering” pa “seven times” i kare me toko i kin piny ma acel ki piny ma aryo me poropeci me Bibul.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Adek ki nusu obedo alama me mwaka 1,260, ma dong keken obedo alama me "kare abiro." I dwe July 18, 2020, dul me Laodicea pa Future for America oyaro kwer ikome cik pa Lubanga ma waco ni pe dok keto lok poropheti i kare. Dul eno dong "gibalo" ki "giyubu" i yo me Buk me Nyute, kit apar acel, ma omoko i lwala pa Ezekiel me lagi ma otho ki ocwer. I agiki me kare me "yubu" meno, ma obedo bene "kare me kuro" me lacio me dako mayen apar, kombedi gikwano ki ii kaburi gi ki "dwon ma kwalo" aa ki iye "coya" me "nino adek ki nusu."

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Macalo ka i lacen Millerites gineno ni gitye i ‘kare me kuro’ ma i Matayo poth 25 ki i Habakkuk poth 2, kamano bene ‘lajwaki aryo ma otho’ myero gineno kabedo ma gitye ka ‘dwon i piny ma pe tye dano’ yalo. Myero gineno ni gi ‘ogweyo’. Ngec man obedo lwongo i ‘lamo’; ento pe lamo keken, en obedo lwongo i lamo pa Daniel me Leviticus poth 26. Labongo lamo man, pe tye dwogo cwinya. Dwogo cwinya nenyo kakube me loko wot ki Laodicea odok i Philadelphia, kendo okelo tic me poro pa nabi me ‘8’ ma obedo pa ‘7’, macalo kimoko ne ki cal pa Nebuchadnezzar ma i Daniel poth 2.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Ka kwayo me lok cwiny ki yaro peko eno dong otyeko, lagam tye ni Lubanga dong obino paro kica pa En ki obino gamo jo pa En ma kiywayo woko. Porok pa Ezekiel ma acel ogamo okeyo weng i doko acel, ci porok pa En me “yamo angwen” opoko “Philadelphians” ma ginywako nyen obed lwak me lweny ma tek tutwal... lwak me lweny ma, ki calo ma i Revelation apar acel, dong kigolo gi i polo ki “obur pa malaika”. Ci gin dong “cal pa Rwot”.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Imung” me Daniel 2, ka Leona pa dul Juda dong tye ka nyutu, minyutu adwogi pa “ma abicel adek ma obedo ki i abicel aryo”; kede gin me porofetik weng mukene me Daniel 2 rwate ki yore me porofetik pa “two witnesses” me Revelation 11. “Two witnesses” me Revelation diro 11, ki golo gi macalo “ensign” i “cawa” acel keken ma “cik me ceng Abicel” otime; pien ki golo gi i “poto piny maduong” me Revelation diro 11. “Poto piny maduong” ogoyo woko apar acel pa bur, kendo United States obedo rwot madit i “rwodi apar”, macalo France onongo aye kamano, ka “poto piny” pa Revoluson me France obotoro woko France i pok me gin ma kiwaco i Revelation diro 11.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Tim ma opong weng pa tur pa piny meno, otimore i wie lewic me "piny", ci cik pa Sunday i pinyruoth pa lewic me piny kelo tur. Tim ma opong weng pa "tur pa piny" me Revelation apar acel, en cik pa Sunday, ka lewic me "piny" kityeko oturone, ci palo pa lobo luwore ki balo pa lobo. I cawa meno, jo miyo adwogi aryo ki "yweyo gi macalo bendera". Gi "olo malo iye polo i kom med", macalo ka Kristo olo malo iye polo pi kare agiki. Lok agiki pa Kristo bot laticne, ma obedo cal pa jo pa Lubanga me kare agiki, ma binen be ki yweyo gi iye polo macalo bendera, kicoyo gi i Buk me Tic pa Latic.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> En owaco botgi ni, “Pe obedo pi un me ngeyo cawa onyo kare, ma Wuoro ocweyo i teko pa iye. Ento ubino nongo twero, ka Roho Maleng obito i tung wun; ubino bedo minyutu na i Jerusalem, ki i Judea weng, ki i Samaria, ki nyaka i gungu piny.” Ka otyeko waco gin man, ka ginenyo, oceto malo; ki kom ogamo ne, ocwalo ki i wanggi. Acts 1:7-9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Jogi ma mito bedo "ensign" myero giweko woko tic me "times and seasons", ka gicwako twero pa Roho Maleng me tyeko tic pa "ensign".

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Siri” ma kinyuto bot Daniel i pot buk aryo, obedo siri me Yaro pa Yesu Kiristo ma kigolo lacid woko tutwal kede cego pa probation. “Siri” meno tye ki “histori ma ocuno” pa “Seven Thunders.” Histori meno ki keto kitne i kom lok me Lebru ma kikelo pire kany ka kiromo tar me acel, me apar adek, ki me agiki i alfabet me Lebru. Ka kiromo tar meno pire kany, gikelone lok me Lebru “atir.” Yesu en “Atir,” ki bende en me Acel ki me Agiki. Tar adek meno gitito calo kit me aloka madit weng, pien gitito calo Malaika me acel, me aryo, ki me adek. Gitito bende yo adek me yweyo gin, ma Daniel onyuto i pot buk apar aryo, calo “kigi yweyo, kigi poyo lib, ki kigi temo.” Yo adek me temo ki yweyo gin meno kityeko yaro ne pi kare maloyo dwe abicel ki Future for America, ento kombedi kityeko ngiyo ni en tito “histori ma ocuno” i rek me aloka maleng. “Histori ma ocuno” meno obedo poko maber pa “Seven Thunders” ma okwongo kikado-gi i lacid nyaka kombedi, tutwal kede cego pa probation.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Dong ginen woko ni "Seven Thunders" ginyutu "pim me gin ma otime i kom ngec pa lami malak ma acel ki ma aryo," kede ni bene ginyutu "gin ma pud pe otime ma bineny i rwom gigi." Kombedi dong kiyaro ne ki Yaro pa "truth," ni alama me yo adek me agiki i rek me yub obedo "gin matime ma okineno" pa "Seven Thunders." Alama magi ocako ki "poto cwiny me acel" kadi gityeko i "poto cwiny me agiki." Alama me i tung obedo "Midnight Cry." "Poto cwiny me acel" omii alama me cako pa "tarrying time", ma otum i "Midnight Cry." Ngec pa "Midnight Cry" otum i "the judgment" ka ma gicoyo alama me "poto cwiny me agiki."

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Gin ma okwanyo cwinya me acel i Daniel chapta aryo, obedo ngec pa Daniel ni kityeko keto iye 'cik me tho'. Ci openyi pi 'kare', kede mano ocakke 'kare me kuro'. Man omiyo ongene 'mede', ma obedo kwena me Yubu me Otum, ma kiweyo bot Nebuchadnezzar pi onongo twero 'judge' kwena pa Daniel.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

"Judgment" ma Nebuchadnezzar omiyo pi non ki lok me ngec ma Daniel ocwalo, obedo alama me yo ma adek i alama me yo adek ma nyutu "rek ma ocan" me "Seven Thunders". "Judgment" en bene ki dwoko ne dok i Buk me Daniel chapta adek, ma nyutu yore me tic ma gityeko tic kwede maber i Buk me Daniel ki Revelation, yore en "dok ki medo".

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Wa bi poyo chapta adek i coc ma anyim, ento en ber ni wa nyutu kany ni kwer pa alama me yoo ma adek i chapta adek nyutu cweyo cwiny ma agiki, ma onongo kiketo calo ki cweyo cwiny me acaki. “Lok me kare ma ocany” pa dogola abiro nyutu alama me yoo adek, ma kacako ki cweyo cwiny kede otyeko ki cweyo cwiny. I Daniel chapta aryo cweyo cwiny me acaki okube ki “cik me tho” ma Nebukadneza ocwero, kede i chapta adek cweyo cwiny ma agiki bene okube ki “cik me tho” mapat ma Nebukadneza ocwero.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

Lok me con ma ocung iye pa "two witnesses", ma ginyutu dul me tic "Future for America", nyutu piny cwiny me July 18, 2020. Kaboneno cako "tarrying time", calo ma ki nyutu gi "three-and-a-half days" i buk "Revelation" chapta apar acel. Cweyo i nindo kacel ki dwogo i bedo pa joma "ogiko gi i yore" ki lagoro ma owoto malo ki i "the bottomless pit" kityeko tito maber i Lok pa Lanabi pa Lubanga; ento i rwom ma pe tek, ka "two witnesses" gicweyo i nindo, gibedo nongo ngec pa "secret" ma ki nyutu i buk "Daniel" chapta aryo.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

En "mungo" obedo lok pa "Yie me Otum", ma gin bene giwaco ne paka i bur adek me Daniel, i kare ma cik me "Sunday" ma cokki obino, ci keco cwiny ma agiki otime. Gi ma ginyutu calo "Daniel" ogamo keco cwiny me mukwongo i dwe July 18, 2020. Laloc pa "rwodi apar"—ma en United States—en aye ogamo keco cwiny ma agiki, ka ngolo woko i yie pa kom piny kelo poto pa piny ki i Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Wabiro tyeko dwogo macokcoki ki agiki me dirica aryo me Daniel i coc ma anyim.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> Satan otyeko cwalo piny i twero pa pire. Okelo sabat ma idola, ka neno calo omiyo ne rwate madit. Otyeko okwanyo woro pa lwak pa Kirisitien ki bot Sabat pa Rwot pi sabat ma idola man. Piny oboro wi bot kit pa kwaro, cik ma dano omiyo. Macalo Nebukadunezari ma oketo cal pa iye me zahabu i piny ma por pa Dura, ka omiyo iye malo, kamano bende Satan omiyo iye malo i sabat man ma pe atir, pi en ma otyeko okwanyo labuk pa polo. Review and Herald, March 8, 1898.

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