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# The Book of Daniel - Number Twenty-Seven

Buk pa Daniel - Namba 27

Another Secret Dream

Neno me nindo ma i wic mapat

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Nino me aryo pa Nebukadneza nyutu ‘cawa me agiki,’ ikare ma kit aryo pa jo me pak ki lwongo gi wek obinne me yeny ikom ‘medo pa ngec’ ma ki yabo woko i higni 1798. Ci ki nyutu bende ni Daniel obedo Belteshazzar, ki mano ki nyutu ni en obedo ngat me lagam pa Lubanga, pien pingo nying i wang laporot nyutu kore me lagam. Nebukadneza ogamo ni Daniel tye ki Laro Maleng pa Lubanga, ci, i kom gin ma con orome kwede Daniel, o paro ni ‘pe tye gin me mung mo’ ma romo geroo cwiny Daniel, ento gin me mung pa nino man ogero cwiny Daniel.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man's, and let a beast's heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9-19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniel ocake bedo i peko pi nino kacel ki lok me nyutu ne, pien obedo ki romo me ngeyo kit ma lok me nyutu ne onyal kwanyo cwinya Nebukadneza; ento ka Nebukadneza omiyo iye cwinya me waco, Daniel omii Nebukadneza ngec me ciko pi cobo ma bino. Ciko pi cobo ma bino obedo cim me ciko pa malaika ma acel ma ochopo i kare me agiki, i mwaka 1798.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Ci Daniel, ma nyinge en Belteshazzar, otye kiloro pi cawa acel, kede paro pa iye ogonyo iye. Rwot owaco ni, Belteshazzar, pe ibed ki peko pi kwene, onyo pi ngec pa kwene. Belteshazzar odwoko ni, Rwot na, kwene obed bot jo ma gwenyo in, kede ngec pa kwene obed bot jo ma i kwede i lweny. Daniel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniel obedo "ogamo pi cawa acel." "Cawa" en acel ikom kare abic ma lok "cawa" tye i Buk pa Daniel, ki pe gityeko nongo ka mo mukene i Old Testament. Kany, en nyutu kare ma Daniel, ma nyutu "jo ma ngeyo bedo medo me ngec", tye ka timo pire me miyo ciko pa lacit acel, ma cwalo nyutu pi yabo pa jajment me nyutu i ceng 22 me October, 1844. Poko pa Daniel i deram, pe kende cwalo nyutu pi jajment ma bino, ento bene lwongo Nebuchadnezzar wek ocwe ki kwer, ma nyutu Lok maber ma pe kato pa lacit acel. "Cawa" obedo ki kabedo pa poropes i kare pa agiki, i mwaka 1798, ka lacit acel obino i gin me kit pa lobo. Lacit acel obino i gin me kit pa lobo i mwaka 1798, i agiki pa "kare abiro" pa venjens pa Lubanga ma oketo ikom piny pa ruoth me tung bor, ma ocake i mwaka 723 BC.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Pien gin eni obedo cawa me goyo kica, wek gin weng ma kicoyo obed opong. Ento pire tek bot jo ma tye ki otino i iye, kede bot jo ma tye miyo nyithini cing, i cawa jene! Pien peko madit bino i piny, kede keca i bot jo eni. Gibibito i wang tong, kede gibicwalo gi i piny weng calo cangi; kede Jerusalem bicobore ki jo ma pe Yawudi, nyo ka cawa pa jo ma pe Yawudi opong. Luka 21:22-24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadneza myero obedo ki cwinye pa le me gweng i kare me payore pa Lubanga, ma kicwalo i rwom anyim pa Israyel, pien Nebukadneza obedo rwot me anyim. Luka nyutu pire keni kare man calo “kare” (“kare pa joma pe jo Yudaya”), i nying mapol, kun owaco agiki pa tago piny me Jerusalem.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Gibicwe i wang tong, ki gibicobo woko i piny weng; ki Jerusalem bitito piny ki jo ma pe Yahudi, nyaka kare pa jo ma pe Yahudi otumu. Luka 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

I buk me Ngec ma Yohana oneno, cawa pa jo ma pe Yahudi ma gubalo piny ot maleng ki lwak, okiketo keken calo mwaka 1,260, pien en onongo keken me keto dwong i kare me loro pa Papa.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ento diiro ma tye i woko pa tempu weki woko, pe ipimo; pien kicweyo bot jo ma pe Jew. Boma maler gibiro duny piny ki tianggi pi dwe 42. An abiro mi lajeno pa an aryo teko, kede gibiro waco porofeti pi ceng 1,260, kun girwako lat me gunia. Revelation 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Dwec me pore ma Daniel omiyo Nebukadneza obedo cal me pore pi tam me kot ma bino. Obino pa dwec me pore eni kiketo cal i mwaka 1798; en kare ma Malaika me acel obino me poko pore pi tam me kot me yaro ma tye ka pinyo. Tam me kot ma ki poko con bot Nebukadneza otime ikare me aryo ma ki nyuto lok “cawa” i pot buk angwen.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Gin weng man otime bot rwot Nebukaduneeza. I agiki me dwe apar aryo, onongo otye ka wot i ot pa rwot me lwak Babulon. Rwot owaco, owaci ni, “Pe eni obedo Babulon madit, ma an oyiko pi ot me lwak ki ducu pa teko na, ki pi yot pa laditna?” Kun lok onongo tye kombedi i wang pa rwot, dwon o aa ki polo, waco ni, “O rwot Nebukaduneeza, i bot in ki waco; lwak ocweyo woko ki bot in. Gibino kweyo in ki bot dano, ki kabedo ni bino ki bot le me cawa; gibino miyo in icam law calo dyang, ki kare abiro bino otyeko i wi in, nyaka in ingeyo ni Lacoo Maloyo loyo i lwak pa dano, ki miyo ne bot ngat mo keken ma omito.” I kare no kende, gin man otyeko time i wi Nebukaduneeza; kikweyo woko ki bot dano, ocamo law calo dyang, ki kome ocok ki pi me polo, nyaka lwe pa wii pa iye ocero calo der pa agweng, ki kok pa lwete pa iye obedo calo kok pa layeny. Daniel 4:28-33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Bura ma kicwalo dong obino i 'cawa' mapire keken ma Nebukadneza oyweyo cwiny pa iye i dwong me mere. Bura me yeny ma kicwalo dong obino ka 'cawa' me bura me yeny pa Lubanga ocake.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Sa” me bura pa Lubanga i October 22, 1844, otimo ni obed dul aryo pa joma malo Lubanga, ma kityeko nyutu gi calo “jo me rieko” ki “jomarac” i buk Daniel, chaptar apar aryo, ki kityeko nyutu bende gi calo “jo me rieko” onyo “jo ma pe tye ki rieko” i parabol pa nyako maleng apar, ki kityeko nyutu bende calo jogi ma kityeko dwoko-gi kare ki yie i buk Habakkuk, chaptar aryo, ma kicono-gi piny ki jogi ma giyaro kit acel calo pa Nebukadnezzar i “sa” ma burane obino.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Nen, cwiny ne ma opong pe obedo kakare iye; ento ngat ma tye kakare obi bedo ngima ki yie ne. Habakkuk 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

I rek adek keken, kit aryo gineno piny ka "cawa" me wilo pa en obino i ceng 22 me October 1844, ma en aye gin ma "cawa" me wilo pa Nebukadunezara tero calo. Higa 1798 obedo otum me "apor cwiny" "me acel" me "kare abiro," ka Papasi pe dong obedo maber, pien ogoyo iye ogwok me tho.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Rwot bi timo kaka omito; kede en bigero iye, kede en bi miyo iye madit maloyo jogi weng, kede en bi waco lok ma lamal i kom Lubanga pa jogi, kede en bi bedo maber nyaka kec ma kimoko otyeko: pien gin ma kimoko bitimo. Daniel 11:36.

1844, was the end of the “last” indignation:

1844, obedo agiki pa ‘keco ma agiki’:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> En owaco ni, Nen, abi mii in ngeyo ngo ma bino bedo i agiki macego pa kec; pien i cawa ma kiyero agiki bi bedo. Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Kit ma ki tiyo kwede lok "cawa" ma me acel, i Pot buk angwen pa Daniel, nyutu 1798; ma en obedo agiki me "acel" me kwee pa Lubanga me "abiro kare" ikom pinyruoth me tung anyim pa Isra’el; bino pa lok pa malayika me acel i kare me agiki; kede agiki me "abiro kare" pa Nebukadneza i "agiki me nino."

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Kit me aryo me tic ki lok ‘saa’, i buk Daniel chapta 4, nyutu 1844; ma en obedo agiki pa ‘kec ma agiki’ me ‘dog abiro’, ikome duk me Yuda ma i tung cam. Bende en obedo ocake pa kot me penyo, ki kot me kene pa Nebukadneza.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Chapta acel nyutu kit ma otime con me yore me pimo ma rwom adek, kede omako cing pi miyo teko pa ngec pa malaika me acel i August 11, 1840. Chapta angwen nyutu bino pa ngec pa malaika me acel i cawa me agiki i 1798, ki myero ki keto en i wi chapta acel. Chapta angwen dongo ngec pa malaika me acel ki ngec me ciko pi keca ma tye ka bino, kede omako cing pi October 22, 1844, kacel ki bino pa ngec pa malaika me adek.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Kacel-gi ginyutu cako pa Adventism pe keken, ento bene pa Yunaitet Isteet me Amerika. Chapta acel, aryo ki adek bene gitukone lok pa con i agiki pa Adventism, ki i agiki pa Yunaitet Isteet me Amerika. Chapta abic, ki testimoni pa Belshazzar, bene rwate ki chapta adek ma acaki.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Kapita acel, ma rwate ki kapita angwen, ginyutu wot pa malaika me acel, ki lok pa con ka buk me Daniel kinyabo woko i cawa me agiki i 1798. Lok ma kinyabo woko ka ma con kimiyo calo neno me Yii Ulai, ma nyutu medo pa ngec ma tye iyie kapita 7, 8 ki 9 me Daniel.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> I mwaka ma adek me telo pa Rwot Belshazzar, aneno kio—an Daniel keken—bang kio ma aneno i acaki. Kede aneno i kio; ci otime ni, ka aneno, one an tye i Shushan i ot pa rwot, ma tye i piny Elam; kede aneno i kio, kede one an tye i but tyen pi Ulai. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Chapta acel, aryo ki adek, ma rwom kwede chapta abic, tito wot me malayika me adek, ki tuk pa kare kun buk pa Daniel oyabe woko i 1989. Kwena ma oyabe woko i kare meno, kityeko tito ne ki neno me Gang Hiddekel, ma tito medo me ngec ma tye iyie chapta apar, apar acel ki apar aryo.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> I ceng piero aryo ki angwen me dwe ma acel, ka an obedo i tung aora madit, ma en Hiddekel. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Wabi mede ki peno wa i kom ot pa Nebuchadnezzar ki Belshazzar i coc ma obino anyim.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> Tye mito madwong tutwal me kwano ki yaro matek Lok pa Lubanga. Loyo gin weng, Daniel ki Apokor myero kiketo gi i wang cwiny madwong, macalo pe pwod otime con i tari pa tic wa. Wa twero bedo ka waco manok i yore mogo ikom twero pa Roma ki kit pa Papa; ento myero wakwaco ngec pi gin ma jonabi ki joapostol gicono i kom twero pa Roho Maleng pa Lubanga. Roho Maleng ocweyo gin weng i kit man, kacel i mino poropheti ki i gin ma otyeko nyutu, wek opwony wa ni ngat pa dano ma tye latic myero kigoyo woko ki wang, kican i Kristo; ento Rwot Lubanga pa polo ki cik pa En myero kigolo malo.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> Kwan buk pa Daniel. Poyo keken keken kit ma con otime i lobo loyo ma ki nyuto kany. Nen lutic me lobo, bung me tam, lwak lweny ma tye ki dwong; kede nen kit ma Lubanga otimo me keto piny dwong pa dano, kede oketo dwong pa dano i mot. Lubanga keken ki nyutu calo madwong. I neno pa lacam, ki nene ka oketo piny rwot acel ma tye ki dwong, kede oketo malo mukene. Ki nyutu ni en Rwot ma loyo piny weng, tye ka keto lobo loyo pa en ma pe giko—Ladit me nino, Lubanga mangima, Tyen me ngec weng, Rwot me kombedi, En ma nyuto gin ma bino. Kwan kede ngene ni dano obedo lacan, obedo lalar, ngima pa dano matidi, tye ka luwo bal, kede tye ki bal, ka yweyo cwinye woko i gin ma pe tye.

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> Pwonye Maleng ki wic pa Isaya nyutu wa bot Lubanga, Lubanga ma tye ngima, macalo en ma meko wii wa loyo gin weng—bot Lubanga ma oyabu i Kiristo. “Pi wa, lati okoko; pi wa, laco kimiyo wa: ci twero pa lobo obedo i puke ne: ci gicako waco nyingne ni: Ma Ogoc, Lamac, Lubanga Makwongo, Won me Kare Weng, Ladit me Kuc” [Isaya 9:6].

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> Ler ma Daniel otyeko yudo pire kene ki bot Lubanga, gimiyo ne pire kene pi ceng me agiki man. Gin ma oneno i te pi Ulai ki Hiddekel, pi madit me Shinar, kombedi tye ka pongone, ki gin weng ma kiloko con ka manok gityeko time.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> Pimir kit ma lwak pa Yahudi odong kwede ka lagam pa Daniel omii. Jo Isra’el bene obedo i cane; Yekaalu gi ogiko woko; tic ma i Yekaalu ogol keken. Dini gi ne katic cing i yore me misango. Gimiyo yore pa woko obed dwong tutwal, ento gilalo cwiny me lamo atir. Ticgi ocakke ki yore ki tim pa lapagani, kede i timo me misango pe gineno woko ki cal bot gin atir. Pe gineno Kristo, ma en aye misango atir pi bal pa dano. Rwot otimo me yubo jo i cane, ki me giko tic i Yekaalu, pi yore ma i woko pe obed gin weng pa dini gi. Yore pa bedo gi ki tim gi myero kiyweyo ki lapagani. Tic me rito kit ocung, wek tic pa cwiny dwogo cako. Lamal ma i woko gikwanyo, wek gin me cwiny onen. Manuscript Releases, volume 16, 333, 334.

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