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# The Book of Daniel - Number One-Hundred and Seventy-Five

Buk pa Daniel - Namba 175

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Kristo ma kimiyo iye dwong: Rwate pa lanen i Daniel ki Revelation

Author

Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Neno pa Kristo i dul me apar me buk pa Daniyeli, obedo acel ki neno ma Yohana oneno i Apokalipisi. En neno me “marah”, ma obedo kit me nyako pa neno me “mareh” pa cal pa Kristo. “Mareh” en neno pa mwaka 2300, ki lok me acaki pa ne en “cal”. “Cal” pa Kristo ma Daniyeli kede Yohana oneno, gin neno pa Kristo ma kigi miyo duŋ’.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> I cawa me 24 pa dwe me acel, ka an tye i tere me aora madit ma nyinge en Hiddekel; eka aleyo wanga malo, aneno dichwo acel ma kibalo ki lineni, ma i wii-tino pa en kicwaro lakar me dhahabu maber pa Uphaz. Ring pa en bende ne calo berili, kome pa en calo kit me lating’o, ki wang pa en calo latam me mac, ki lima pa en ki tiende pa en calo shaba ma kiyeto maber, ki dwol me wach pa en calo dwol me lwak madwong. Daniel 10:4-6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Lok “mareh”, ma tito “appearance”, kityeko nyiko ne calo “the appearance of lightning” i coc man. I chapta apar, kitiyo kwede ne pier angwen; ki pier aryo kityeko nyiko calo “vision”, ki pier aryo calo “appearance”. Kitiyo kwede ne dok pier adek i kit me dako pa ne. “Marah” en lok me nyuto me dako pa “appearance” me “vision”. Kigamo ni en “a looking glass”, ci obedo “adverb” me miyo (“causative”) ma miyo gin poto ka kineno.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Adverb me miyo obedo lok ma aa ki lok me yaro, ma omiyo gimoro otime onyo okelo rwom. I leb ki gwoko kit me leb, mapol gitiyo kwede i leb me timo onyo i kit me keto leb ma nyutu tam me miyo dano onyo gimoro otimo tic onyo obed i kit mo.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Macalo, i nyig lok “She made him laugh,” nyig me tic “made” obedo me miyo timo, pien nyutu ni subject (she) omiyo object (him) timo tic (laughing).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

Amiyo ngat orepia motoka pa an.

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

En omiyo lutic pa en kwano pi tem.

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

En omiyo gikato wicne.

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

Kompani ne omiyo gi yubo ot.

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

Wa bi miyo lutino me konyo i tic pa ot. (Kany, ‘Wa’ obedo ngat ma otamo me miyo lutino me donyo i konyo i tic pa ot.) I kit magi weng, leb me miyo tic (had, made, got, get) nyutu ni ‘subject’ omiyo ngat mukene otimo tici ma kiyero ki leb me tic madit (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Neno me “mareh” pa “cal”, ka kigoyo iye i yore me nyako “marah”, kede ka kiwaco ni “galasi pa wang”, nyutu ni neno pa Kristo momi duŋ’ ocweyo “cal” pa en i joma neno ne. Ka Daniel oneno “cal” pa Kristo calo “lightning”, jo mo giceto woko ki bwoba; ento pi Daniel, mano ocweyo lok ma lamal i iye.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> An Daniel keken aneno neno; pien jogi ma obedo ki an pe oneno neno; ento goro madwong obuto gi, omiyo gi owilo ci gi yiko kengi. Ka mano an odoko keken, ci aneno neno madwong man, ci pe ocwe twero mo iye an; pien kit ma ber iye odwoko obed marac, ci pe ocwe twero mo. Daniel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Adaŋo onongo ki nyutu ki lok me Ibru ma en “adaŋo,” ma ki yubo ki coc me acel, me apar ki adek, kacel ki coc me agiki i alifabet me Ibru. Coc me acel ki coc me agiki kare ducu gin acel i kom Kristo, pien en Alpha ki Omega, ma kare ducu nyutu agiki kacel ki acakki. Coc ma tye i dyer, onyo coc me apar ki adek, nyutu kwena. Daniel owaco ni, “An Daniel acel keken ma aneno anyim,” ento co ma onongo gin tye kacel ki Daniel, ma gin onongo tye ka bedo i kwena, “pe gin oneno anyim.” Pi meno Daniel “aweko keken” “oneno anyim maduŋ.” I acakki ki i agiki Daniel acel keken pe oneno anyim, dok nyutu me aryo omiyo jo ma odok piny gi ringre me kato nyutere kwena gi. Daniel tye ka ripo jo pa Lubanga i nino me agiki ma ki loko gin dok i kit me cal Kristo i yo me neno calre. Myero wanen anyim me “looking glass.”

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> Wa myero bed ki ngec pa Lubanga ma aa ki temo me kwo. Ka wa wot anyim me ngeyo Rwot, wabin ngeyo ni wot pa Iye kiketo maber calo otino ceng. Kirisito lwongo wa ni wabed opong weng ki opong weng pa Lubanga. Kono wa bin nyutu maber weng pa yie me Kricitiani adwong. ‘Ngat mo keken ma omin pii ma an abi mii ne,’ Kirisito owaco, ‘pe dong bi lam; ento pii ma an abi mii ne bitye iye calo ot me pii ma cako pye malo i kwo ma pe otum.’ Kirisito mito wa obed lutic kwede. Ka wa wangolo keni woko, Obin mii wa ngwono pa Iye me wapoko pi jo mukene. Yut me yath olivu aryo, ma ki bot paipu ma bulu aryo gi ywayo woko mor ma calo bulu ki iyegi, gitwero miyo agulu ma kicoco maber mac, kuc, geno, ki mor pi jo ma tye ka mite. Wa myero wami Lubanga tic ma maloyo tic me kare-kare. Ento twero timo man kende ka wa kwano bot Yesu, ka wa gwoko kica pa Iye ki piny cwinya pa Iye. Wayiko wa keni i bot Lubanga. Wabed ki geno i Iye. Wabed i Kirisito. Kono waa weng, ‘ki twic ma oyabe, ka waneno dwong pa Rwot calo i mera, waloko woko wa i cal acel keken ki dwong dok i dwong’—ki kit dok i kit. Lubanga pe geno bot in onyo an timo gin ma pe twero. Ka waneno Iye, watwero lok woko i cal pa Iye. Signs of the Times, April 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

I ot buk Daniel cura apar, kacel ki i Daniel cura abicel, Gabriel omiyero Daniel lok me tito nyig coc pa porofeto ma tye ki woko kacel ki ma tye iye, ci lok mukwongo ma Daniel owaco i ayat me acel i cura apar, en ni obedo ki ngec i kom nyig coc aryo duc, ma kikwanyo me nyuto gin ma kiketo nying “lok” kacel ki “nyig coc.” Otyeko yubo ngec meno i agiki me nino abiro wiye acel, ka iye obedo i lwor. Nino abiro wiye acel meno ogik ki bino pa Mikael, malaika madit. Namba piero aryo acel ki abicel, kacel ki namba abiro aryo, ma en acel me apar onyo acel me ikumi me piero aryo acel ki abicel, en nyanyura me rwatte pa Lubanga ki dano; ci obedo i nino me abiro aryo ni Daniel olokke odoko i kite me Kristo.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> Pe acamo kwon ma rwate; nyama onyo waini peke odonyo i tung an; pe alubo mo iye keken, nyo cabit adek ma opong weng ogiko. I ceng apar aryo angwen me dwe acel, ka an tye i tung odok pi maduong, ma en Hiddekel; ento acwalo wange malo, aneno dichwo acel ma oketo iye cal me lineni, ma i bel iye ocing ki koba me zaabu maber pa Uphaz. Daniel 10:3-5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniel tye kwo me jo pa Mungu me nino me agiki, ma guneno ki Iye me Mungu me boro ni gukwerwokke, ci gitye ka yweyo pi kit me gukwerwokke man, dok gitye ka yero ler. Kit me gukwerwokke man kinyutu calo poto ma tye ki cogo ma tho dok otoke i Ezekiel cabitara me adek wiye abicel aryo. Cogo gu tho, dok gukwerwokke, ento kinywolo gi ni ot pa Israel. Ot pa Israel me nino me agiki en jo mia acel ki abicel adek ki angwen. Gukwerwokke, calo Daniel onongo aneno ki i buk pa Jeremiah ki Moses. I Ezekiel, kit me tho man nyuto ni gin bene gungeyo kitgi.

> 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. Ezekiel 37:11.

> En owaco bot an ni, Wod dano, ligi magi gibedo ot weng pa Isirayel: nen, gi waco ni, Ligwa obutu, ki geno wa obur; wa otyeko pi kite wa. Ezekiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Ot pa Isirayel, ma en lagwok, gi waco ni, “wa ocweyo woko pire kene.” Ginongo ngec ikom kitgi me yanyo. Ot pa Isirayel i kare me agiki otimo opong lok me cal pa Bikira apar ki rek, ci i kit ma otime pa Millerite, opong man me nongo ngec ni gi ocweyo woko pire kene, ki nyutu ka Bikira ma ngec gibino nongo ngec ni gitye i kare me ocogo, kede ni kare me ocogo bene obedo kare mo keken me lok me cal. Jogi i Ezekieli ma ginongo ngec ikom kitgi me yanyo en aye magi ma, inyim goko gen me acel, gibino nongo ngec ni gitye i kare me ocogo.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Lam pa Ezekiel, kede joma ngeyo i lok me nyutu pa nyako apar ma pe obedo ki laco, gin kiyaro kwede goyo cwinya pa Daniel ikare me nino apar acel. Piny ka nino apar acel otyeko kato, i nino apar aryo, Mikael opoto piny, kede Daniel oyudo rweny pa Krisito ma ki mino lagwok, rweny mane ogolo Daniel obed cal pa Krisito. Nyako ma pe obedo ki laco ma ngeyo, kede lam ma otho, myero bene gi wot ki loko ma otyeko timme ki rweny me kaca.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniel, lupur ma otho pa Ezekiel, ki nyako maleng ma gi ngec i kit-kare pa Millerite, weng gi rwate ki jayaro aryo ma ginego i Buk me Revelation chapta apar acel. Mose ki Elija ginego, ento gitye me bedo dok i ngima i agiki me ceng adek ki aboro me alama. Mikael omiyo Mose obed dok i ngima, kit ma kinyutu i Buk me Yuda.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Ento Mikael, malaika madit, ka tye ka loko ki Setani ikom ringru Mose, pe onongo otemo kelo lok marac ma kwedo i kom ne, ento owaco ni, “Rwot okweke in.” Yuda 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

I poc apar me Daniel, Daniel omoko neno me diro ka Michael obino piny bang nino apar acel me kica. En dwon me Michael ma dwoko jo otho i kwo.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Pien Rwot keken obi aa ki polo ki yweyo ma lamal, ki dwon pa malaika madit, ki okwer pa Lubanga; kede gi ma otho i Kristo gibiro yemo mukwongo. 1 Tesalonika 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Gonyo apar me Daniyel nyutu golo ki wot me Laodikea me malaika ma adek bot wot me Filadelfia me malaika ma adek. Otye rwate kwede jo-witinis aryo me Buk me Revelation gonyo apar acel, kwede lugo ma otho me Ezekiel gonyo adek apar abiro, kwede puc ma lalar i apuk me puc apar, kacel ki Jo‑Miller ma gicoko apuk en. Gabriyel omii tito me yer madit me luking-glas, ka ocoko tic me tito ma ocako i gonyo abongwen. Tito en ocoke kun Gabriyel onyuye gin matime me lok pa nabi ma ononge i gonyo apar acel, ma mede oko i rek adek me acaki me gonyo apar aryo. Dong i rek angwen me gonyo apar aryo, kigamo Daniyel ni myero ocige buk ne.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

I dul apar me Buk Daniel, “rek i wi rek”, Daniel nyutu cal pa jo pa Lubanga ma i cawa agiki; gi bene ki nyutu i dul aryo me Daniel calo jo ma tye ka yeyo matek (i balo me tho) me ngeyo lok pa lanen ma i woko, ma ki nyutu ki cal me mwon pa Nebukadneza pa le me cii. En bene tye ka yeyo me ngeyo lamal pa lok pa lanen ma iye, ma ki nyutu ki nino 2,300. Piny i nino 21 me koyo ma me cal i dul apar, dong ki nyutu en calo onongeyo lamal aryo weng. Ngeyo ne opong ka rwot pa malaika opoto piny, ci gikongo ne pire adek.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Tuk ma obedo kwede Mikael, yaro me Mikael ma en keken oneno, omiyo rwome me gamo loro ma opong pa yaro pa porofeti, ma i iye ki ma i woko. Tuk man kicweyo piny, rek ki rek, i kit ma matir tutwal, ka kigonyo kwede Ezekiel chapita 37, Revelation chapita 11 ki Isaiah chapita 6. Ves i chapita 11 ma i kany Gabriel kelo yaro aryo gin kacel, obedo ves 10, pien i kany rwot me bor oringo nyaka i bur me lweny, ento pe oringo anyim. Bur me lweny en lobo, onyo kapitol, onyo rwot me Misiri i ves man, macalo ma Isaiah onyutu ne i chapita 7.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

I buk apari me apar, i Daniel otino apar wiye acel, kabaka me norte odonyo oo i twero me dogola me Egypt, kede buk apar eni onyuto ni man obedo “ot me kuc” me Egypt (kabaka me south). Buk apar, twero me nyutu ni otyeko kwanyo mwaka 1989, ka Soviet Union olalwongo woko ki papacy ki jo lweny me twere, United States. Man obedo lweny me twere mukwongo i dyer adek, ma agiki dok bedo Lweny Pa Coo me Piny III i lweny me twere me adek (Panium). Lweny me twere me aryo onyutore ki buk apar wiye aryo kede apar wiye adek, kede kombedi tye ka timore i Ukraine, ka Russia tye ka riyo kabaka me south, calo Soviet Union oriyo kabaka me south i pora me porgini me 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Ndzi tirhise xiga lexi nge “nyimpi yo titimela” khale leswaku ndzi kombisa ku hambana exikarhi ka tinyimpi leti tinharhu ta vuyimeri ni tinyimpi ta misava. Entiyisweni, ku ni nyimpi ya xiviri leyi endlaka endlelo eUkraine, hikwalaho a hi nyimpi yo titimela hi xiviri, kambe i nyimpi ya vuyimeri exikarhi ka vupapa ni vanghana va byona, na Russia. Kambe ku ta va ni nyimpi ya vunharhu ya misava, laha ku nga ta tekiwa tiko rin’wana ni rin’wana tanihi lexi kongomisiweke ku hlaseriwa.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> Ka dano pa Lubanga obedo ki ngec pa poto ma obino pa alufu pa ot madit, ma kombedi dong cok ki kimiyo gi bot pako cal! . ..

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> Golo cik dong odonyo macego i cing. Piny opong ki rukruok, ki luor madit obi i wi dano i cawa manok. Agiki tye macego tutwal. Wan ma wa ngene adiera myero wa yubu wa pi gin ma obi pobore i piny i cawa manok calo lapolo cwinya madit ma cwaho tutwal. Review and Herald, September 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

I komi apar wiye acel ki apar ki aryo, Russia, rwot me kabedo me anyim, bino lwoko ker me papacy ma otinyo ki lweny me rwot ake, ma kelore ki ker me Nazi ma tye ka cobo tic me lweny pa Ukraine, dok ma nongo kony ki lweny me rwot ake ma dong papacy otimego con, ma en United States. I kare me Lweny pa Piny me aryo, lweny me rwot ake pa papacy, rwot me kabedo me akuc, ma pe i kom Russia me Communist, ne en ker me Nazi pa Germany, dok lweny me rwot ake meno nolal, kit ma dok bino lal me nining i Ukraine i kare ma pe bor.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Ajxlakpmec in yexōlmec lachiknōwaliztli moixnextia ipan in versículos trece hasta quince, ihuan omochīuh ipan in huehcauh historia ica in yaoyōtl de Panium. In ajxlakpmec in yexōlmec lachiknōwaliztli mochīhuaz ica Estados Unidos, in lachiknōwaliz yaoyōtl in papado, ihuan in rey del norte tlatlaniz ipan nopa yaoyōtl īpan in ateísmo, quen oquichīuh ipan in achto lachiknōwaliztli (guerra fría). Ipan in achto ihuan in yexōlmec lachiknōwaliztli, in rey del norte—nopa papado—quitlanis in rey del sur (nopa Unión Soviética), ihuan niman quitlanis in Naciones Unidas. In yaoyōtl īpan itlachiknōwal in ome yaoyōmeh ompa eltoc ihuan occeppa yez, Estados Unidos.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Nuj a Putin natsajchäw jaya’ ti Ukraine, Trump ox päläjts’íyäjbäñobä cha’p’ejlel presidenteji, je’eläch i p’ejtyelel ti jump’ejlel i p’ejtyelel siete presidentejob tyi añobä i käjñibal ti Estados Unidos desde ti primero guerra proxy (guerra fría) che’ ujtyi ti 1989, jiñi wäle i k’äjñibal “ti tiempo del fin” para jiñi movimiento de reforma cha’añ jiñi uxp’ejlel ángel. Trump mi yotsañ i bäjñel jiñi cuerno republicano ti’ yibañ jiñi bestia tyi lum, yik’oty yi lajmel i p’ejtyelel “herida mortal” tyi k’äbälel jiñi bestia cha’añ “woke” ateísmo ti 2020, ti tsäktiyel cha’añ jiñi cha’p’ejlel testigojob ti capítulo once ti Apocalipsis che’ chämiyob ti calle.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America tye calo tung me Protestant matir i kare acel atir, i 2020, Future for America o nongo rwom ma kelo tho i lwete pa “beast” me ateism “woke”. I 2023, mwaka 22 bang 2001, Mikael obur piny me cako kit me tic ma ki nyutu ki Ezekiel, John, Daniel ki Isaiah me dwogo i kwo lwak madit ma bi keto malo calo bendera i cawa me Cik me Ceng Abicel ma obino piri.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

I mwaka 1856, kisinde ca Millerite ma Philadelphia olwongo obedo kisinde ca Millerite ma Laodicea, kede i kare eno kacel kwede gityeko kwero ngec ma otii pi “seven times,” ci gityeko tumu dolo me buntu gi ma pe olare i mwaka 1863. Jo Millerite gicako loko ki i kit ma kanisa me abicel me Philadelphia kinyuto, ceto i ngec me kanisa me abiro, kede cako-ki-loko meno rwatte gi historia me 2023, ka kisinde me Laodicea me Future for America kiloko ki i ngec me kanisa me abiro, dok cen nino me kanisa me abicel me Philadelphia. I tero me porofeto man, tung me Protestant ma atir, calo tung me Republican, doko me aboro, ma obedo ki i jo abiro.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Lakiribbe me ngeyo ni lweny me Ukraine obedo lweny me aryo me “proxy,” en aye “fortress” me tyen lok apar, kacel ki tyen lok abir. I tyen lok abir, ma oyubo papii wa me papacy ka otyeko nongo cwer cwiny me lyeto ma can to in 1798, kabaka me kabedo me anyim odonyo i “fortress” me kabaka me kabedo me norte, kede man otyeko timore ka jenerali pa Napoleon odonyo i Vatican ci ogwoko pope ka jencwiny. Kabaka me kabedo me anyim odonyo i fortress. I tyen lok apar kabaka me kabedo me norte, ma oyubo papacy kacel ki lweny me “proxy” pao, ma en United States, oyweyo woko kit me Soviet Union, ento olwoko “fortress” ka tye kacel. “Fortress” ne obedo wi, kapitali—obedo Russia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Ento “wi,” onyo “ot me lweny,” romo kitero piny keken i kom lami adwogi aryo onyo adek, kun kitiyo ki Aisaia chapta 7, vas 7 ki 8. Aisaia chapta 7, vas 8 ki 9, obedo kabedo me yilo madit pi coc mapol pa Hiram Edson ikom “seven times” ma kigoyo peca i 1856. Vas aryo magi ma gitero piny ni Russia obedo “ot me lweny” ma loyo i lweny me Ukraine ma kombedi, gin boti obedo vas aryo magi keken ma gitero piny kome cako pi “seven times” aryo, ma ikom lwak me Israel ma i tung ma bor ki i tung ma piny. Vas 10 me chapta 11 nyutu neno ma i woko, ma Sister White cwalo lok ni obedo i kom yabo ki poto pa lwak.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> Ki i cako ki bolo pa piny, macalo kit ma kityeko cweyo piny i Buk Daniel ki Buk me Nyutu, wa myero wangeyo ni lamal me yen-ii keken ki dit pa lobo pe tye ki welo. Babilon, ki twero ne weng ki dite, ma piny wa pud pe oneno doki pire keken—twero ki dite ma i wang jo me cawa nen calo pe yub, pe balo—tyeko obalo woko weng! Calo ‘yit me yecu,’ otyeko obalo. Yakobo 1:10. Eyo bene piny pa Medo-Persia obalo, ki piny pa Gresia ki Loma. Kede bene gin weng ma pe tye ki Lubanga calo twolo pa gin, gibalo. Gin keken ma kicango ki dwaro pa En, ki ma yaro kit pa En, aye romo bedo. Cik pa En aye gin keken ma matir ma piny wa ngeyo. Laneni ki Rwodi, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Lweny me cing acel me lweny pa jo mukene “ki nyuto kacel maber i buk pa Daniel kacel ki Revelation,” dok lagam me ada i lok man en “ot me twero” me ayat apar, i Daniel 11. Ento ayat apar bene kwano i kom visiɔn me iye, pien kama me cako me “cawa abiriyo” aryo ne bene kinyuto iye i Isaiah 7:8–9. Gin ma tye i woko ki gin ma tye i iye pe romo piny wek kipoto aa, dok cawa aryo me mwaka alifu abicel gi piero aryo-polo aryo bene gin yatt aryo pa Ezekiel, ma ka kigomoweko kacel, ginyuto tyen lok me kiciko cing pa jo mia acel gi angwen apar gi angwen alif, ma en piny me rwatte pa Lwak me Lubanga kacel ki dano.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Gin ma Daniel ki nying neno me “marah” ma kelo jami obedo kare me profesi ma Michael kwongo piny dok ocoyo lobo jo me nino me agiki ne. Wot me cwiny ma dok kwo-ni tyeko nyutu yat ma Kristo timo me rwatte Tic me Lubanga pa ne ki kit dano pa jo me nino me agiki ne. En kit ma otimme ki kube tam pa Lubanga ki tam pa dano, wek gibed gi tam acel; dok otimme i ot me tron, i Kabedo Maleng Atyet, ma en “ot ma kwo i iye” ma Sister White nyutu ni en “citadel” (ot ma kwo i iye) me cwiny.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

I ot me kom pa Lubanga, jo pa Lubanga me kare agiki ginongo kit-wii pa Kristo, ci dong gubedo ki Kristo i kabedo me polo. Ka me polo ma Kristo obedo iye, en obedo ot me twero onyo wi pa ot pa Lubanga. Ot pa Lubanga me ring pa dano tye ki kit me piny, ma en ring onyo ring pa dano. En bene tye ki kit me malo, ma en wii. I ves apar me chapta apar acel pa Daniel, lagwoc ma ciko ot me twero pa neno ma woko, bene ciko ot me twero pa neno ma iye; ci ki timo kamano, en nyutu kare me gin matime ma iye lute pa Ripablikanizim ci pa Protestantizim gipoko i cal pa lebi (Ripablikanizim), onyo i cal pa Lubanga (Protestantizim me atir). Lute aryo dong gudoko aboro ma obedo pa abiro.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Omako, tung maleng me Protestantism obedo tung me Filadelfia ma en lumaco matek pa Ezekiel, kacel ki alam me Isaya ma kikelo i polo me lweny i kom cal pa lee me apii, ma pud dong i United States, ka pien i wi lobo ducu. Daniel apar wiye acel, nyute apar, nyuto kabedo i historia maleng ma kwede dok me tongi cako. Lweny me Ukraine ocako i mwaka 2014, ento pe obedo naka mwaka 2022 ka Russia ocako nywalo i Ukraine. I mwaka 2023, myaka abiro me aryo i nyuma pa 2001, Michael ocako ticce me wiro dong ma guye aye ka gubedo i can me kwo me acel, i kum tic pa ngero me nyako apar ma opong i mwaka 2020. En ocako ka cako cweyo “dwon” acel, ma kombedi tye ka koko i tim. I dwe me July 2023, dwon meno ocako koko, dok en aye dwon acel ma gucweyo i cako pa tic me yubo ber ma kik me malaika me adek i mwaka 1989, pien Yesu tutwal nyuto agiki ki cako.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Dwol” ma tye ka koko i tim ngwec ocako toni ki kwanyo Kwo me Yabo cabitara me acel, ka tye ka nyuto kubbana pa Rwot ki dano calo Yabo pa Yesu Kristo, yabo ma lyeto ka golo wang i kare manok ka kare me akica pud pe otum agiki. Daniel onongo oyut yabo meno i cabitara me apar, ki anyim ma “keto me keto.” Kubbana pa Rwot ki dano i neno me maber me lobo me acel me Yabo, ka kwo pa lok me acel ma kwedi, nyuto ada ma loyo ducu pire tek. Kubbana pa Rwot ki dano, ma en aye keto cing me mia acel ki angwen apar ki angwen, tye ka timore ki Lok pa Katonda. Lok meno caki ki Wuon, omi bot Wode, en bene omi bot malaika ne, ka dong en omi kwena bot lakwena me dano. Yore me acel ki me aryo tye ka nyutore ki Rwot. Yore aryo magi tye ki pokone ma yore me aryo pa Rwot nyuto Rwot ma olwongo gin ducu. Yore aryo ma lubedo tye ka nyutore ki gin ma Katonda olwongo. Yat me acel en malaika ma pe ocalo i tim marac, ka nyuto me aryo pa gini ma Katonda olwongo en aye ma onongo omiye teko me lwongo dok gin calo kit ne kene. Yat me angwen meno, ma nyuto dano, dong en aye ma opore me cako kwanyo kwena meno ka cwalo bot kanisa, wek kanisa “kwan ki winye” gin ma gicoyo iye.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Nyutu pa Yesu Kristo, ma Lubanga omii iye, me yaro bot latici pa iye gin ma myero time ikare matidi; en ocwalo ne ki malak pa iye, ocoyo ne ki alama bot latic pa iye Jwani: ma onongo otyeko nyutu Lok pa Lubanga, kede lami pa Yesu Kristo, kede gin weng ma oneno. Oyer en ma kwano, kede gin ma winyo lok pa porofesi man, kede gub gin ma kicoyo iye: pien kare dong tye macek. Jwani bot kanisa abicel ma tye i Asia: Ngwok obed botu, kede kuc, ki bot En ma tye, ki ma onongo tye, ki ma obino; kede bot Roho abicel ma tye i anyim kom pa en; kede bot Yesu Kristo, ma en lami mamer, kede acaki pa joma otho, kede lawot pa rwodi me piny. Bot en ma onamowa, kede okweyo wa ki balowa i remo pa en kene, kede ocweyo wa rwodi ki jolamo bot Lubanga kede Awote; obed bot en pak ki twero pi kare weng weng. Amin. Wuneno, obino ki leko me polo; ki wang dano weng bineno, kede gin ma gicweyo iye: ki dul me piny weng biloro pien en. Keken, Amin. An Alfa ki Omega, cako ki agiki, owaco Rwot, ma tye, ki ma onongo tye, ki ma obino, Rwot ma tye ki twero weng. An Jwani, ma bene an owadu, kacel kwedwu i peko, kede i ludito me Yesu Kristo, kede i pacu me Yesu Kristo, onongo abedo i cing ma kiwaco Patmos, pien Lok pa Lubanga, kede lami pa Yesu Kristo. Onongo atye i Roho i nino pa Rwot, kadi awinyo iwi tung an dwon madit, calo dwon me turumpet, ma owaco: An Alfa ki Omega, acaki ki agiki: kede, Gin ma in ineno, i coyo i buk, ka i cwalone bot kanisa abicel ma tye i Asia; bot Ephesus, kede bot Smyrna, kede bot Pergamos, kede bot Thyatira, kede bot Sardis, kede bot Philadelphia, kede bot Laodicea. Nyutu 1:1-11.

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