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# The Book of Daniel - Number Sixteen

Buk pa Daniel - Namba Apar Abicel

Symbols

Alama

Author

Jeff Pippenger

Published

December 11, 2023

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Before we address chapter three of Daniel, we will consider some prophetic symbolism that might allow us to more fully understand the chapter. Daniel, Hananiah, Mishael and Azariah are employed by the Holy Spirit to represent specific prophetic symbols, based upon the context where they are employed. In chapter one, they are represented as four worthies, with no distinction, until the end of the chapter, where Daniel is identified as having the gift of “understanding in all visions and dreams.”

Mapwodoni, ma pud wa keto lok wa bot goc adek pa Daniel, wa bi paro ikom alama pa lapor mogo ma twero weko wa ongolo ngec maber loyo ikom goc eno. Daniel, Hananiah, Mishael ki Azariah, Roho Maleng otiyo kwede gi me yaro alama pa lapor ma piri tek, malubo kit ma gitye iye ka gitimogi. I goc acel, giyaro gi calo jo ma piri tek angwen, pe gikwanyo gi woko keken, nyaka i agiki pa goc, kama Daniel opoko ne ni tye ki twero ma omiyo ne pa ‘ngeyo i ayena weng ki i ndoto’.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> I kom lutino anyen man, Lubanga omiyo gi ngec ki twero i pwony weng ki paro maber; Daniyeli bene ne tye ki ngec me poko neno weng ki nino weng. Daniyeli 1:17.

In chapter one, as a symbol of ‘four’ they represent God’s people in the last days throughout the world. ‘Four’ is a symbol that represents worldwide, and all the prophets are speaking of the last days. The four worthies in chapter one represent God’s people of the last days, and in verse seventeen a distinction is first made between Daniel and the three worthies that represents the symbol of a “three-and-one combination.”

I kapo acel, ‘angwen’ obedo alama ma nyuto jo pa Lubanga i kare me agiki i piny weng. ‘Angwen’ obedo alama ma nyuto me piny weng, kacel ki laloc weng tye ka waco pi kare me agiki. Jo maleng angwen i kapo acel gi nyuto jo pa Lubanga me kare me agiki; ci i rek apar abicel aryo ki cako yubu i kin Daniel ki jo maleng adek, me nyuto alama me “adek-ki-acel.”

The symbol of a “three-and-one combination” is found repeatedly within the inspired word. It represents several truths, depending upon the context. It represents the history of the three angels’ messages that began at the “time of the end” in 1798, and that end at the close of probation. All three messages were represented in the movement of the first angel, and that movement is followed by the fourth angel of Revelation eighteen, thus a three-and-one combination.

Cal me 'poko me adek-ki-acel' ginongo kare kare ii Lok ma kigonyo. Otyeko nyutu ada mapol, malube ki kit ma lok obedo iye. Bende onyutu gin matime con pa kwena pa malaika adek, ma ocake i 'kare me agiki' i 1798, kendo ma obedo giko i kare me loro kica. Kwena adek weng ginyutu i wot pa malaika me acel, kendo bang wot en, obino malaika me angwen pa Revelation apar aboro; eka obedo 'poko me adek-ki-acel'.

In certain contexts, it can represent the movement of the first angel’s message of Millerite history with the number one, in combination with the movement of the third angel’s message with the number three. Thus, the “three-and-one combination” may also be represented as the “one-and-three combination”. The symbolic “three-one combination” works as a symbol by either the one—preceding the three, or the three—preceding the one. In Nebuchadnezzar’s furnace, in chapter three of Daniel, we first see the three worthies, and then a fourth like unto the Son of God.

I kit mukene, en twero nyutu wot me waco pa wach pa malaika ma acel i lok me gin matime pa Millerite ki namba acel, kacel ki wot me waco pa wach pa malaika ma adek ki namba adek. Kace kamano, “kacel me adek-ki-acel” twero bene nyutu calo “kacel me acel-ki-adek”. Kacel me “adek-ki-acel” ma nyutu calo cal tye ka tic pa cal, kun “acel” bedo anyim “adek”, onyo “adek” bedo anyim “acel”. I ot me mac pa Nebuchadnezzar, i buk Daniel, kabedo adek, wa neno i acaki ludito adek ma tye ki cwiny matir, ci con wa neno angwen ma calo Wod Lubanga.

> And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:23–25.

> Laco adek magi, Shadrak, Meshak, kede Abednego, gipoto piny ka gicobo i tung ot me mac ma tye ka yubu matek. Nebukadneza rwot oyaro atura, omalo piri, owaco bot laloc pa iye ni, “Pe wa owiro laco adek ma gicobo i tung mac?” Gin odwoko rwot ni, “En atir, a rwot.” En odwoko ni, “Nen, aneno laco angwen ma pe gikobo, gitye ka wot i tung mac, kede pe gitye ki lac mo; kede kit pa laco ma angwen en macalo Wod pa Lubanga.” Daniel 3:23-25.

There is no doubt a perfectly divine reason, and an accurate historical fact, that would inform us why Daniel was not represented in the golden image worship service of chapter three, but one prophetic reason is that if Daniel would have been in attendance, he would have destroyed the prophetic symbolism of the three-and-one combination in the fiery furnace. With Gideon, it was Gideon and his three bands of one hundred men. Christ was often with three disciples.

Pe tye anyenyo ni tye adwogi me Lubanga ma obedo maber nining, kacel ki gin matime ma adada i lok me gin matime, ma twero mii wa nongo ngec pingo Daniel pe onongo tye i tic me pak me lubo cal me dhahabu i kabitap adek; ento acel ikom poro pa lanen tye ni, ka Daniel onongo obedo i cano ne, onongo oyabo alama me poro pa lanen me rwom me adek-kede-acel i tung me mac. I kom Gideon, en obedo Gideon kede dul adek, acel acel kitye dano mia acel. Kirisito pol kare onongo tye ki jo pwony adek.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. Matthew 17:1, 2.

> Piny i ceng abicel Yesu okwo Petro, Yakobo, ki Yohana, owad pa Yakobo, okelogi malo i got madit, keken; en olokre i kit manyen i anyimgi, ki wang cingne onongo ocweco calo ceng, ki gite onongo obedo mwoc calo ler. Matayo 17:1, 2.

One-and-three, or three-and-one; it is the same symbol, for they are all representing some prophetic element of the last days, and the last days are the days of judgment. The days of judgment began in 1798, with the pronouncement that the investigative judgment would commence on October 22, 1844 And the days of judgment continue until human probation begins to close at the soon-coming Sunday law, as God’s executive judgments begin and progressively escalate until probation completely closes and the seven last plagues take place. With Nebuchadnezzar’s furnace, the three worthies, that were afterwards joined by Christ, represent the ensign. At the dedication of the golden image all of the nations that made up Nebuchadnezzar’s empire were in attendance.

Acel ki adek, onyo adek ki acel; obedo cal acel keken, pien gin weng tye ka nyutu but me porofeci pa lawote me agiki, kede lawote me agiki gin lawote me jajimenti. Lawote me jajimenti ocake i 1798, ki waco ni jajimenti me yenyo obino cako i October 22, 1844. Kede lawote me jajimenti mede tye nyo kare me temo pa dano cako loro i kare ma cik me Sande ma bino peya, ka jajimenti me timo pa Lubanga cako, kede medo malo malo, nyo temo loro weng, kacel ki yubu abiro me agiki obino time. I ot me mac pa Nebukadunezar, jo adek magi, ma lacen Kric otyeko dok obed ki gi, ginyutu bendera. I cera me yubu cal me bul, pinye weng ma tye iye lobo pa Nebukadunezar, gin weng obedo iye.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Obi yaro bendera bot pinye ma mabor, kede obi goyo lili botgi ki i otuk pa piny; nen, gibino ki dwiro maber maber. Yesaya 5:26.

The seventy years of Daniel’s captivity is another essential symbol to recognize and it is found repeatedly in the inspired word. Jehoiakim to Cyrus represents the actual seventy years of Daniel’s captivity. In second Chronicles the seventy years represent the period that the land would rest and enjoy its sabbaths. In Isaiah twenty-three the seventy years represent the history of the United States from 1798, until the Sunday law, and in doing so, they also represent the parallel histories of the horn of Republicanism and the horn of true Protestantism. Sister White aligns the seventy years with the twelve-hundred-and-sixty years of the papal Dark Ages.

Omwaka 70 me otongo pa Daniel obedo alama ma tek ma myero wanyutu, ci ononge dok dok i lok ma kicwalo ki Lamo. Aa ki Jehoiakim nyaka Cyrus nyutu omwaka 70 ma adier me otongo pa Daniel. I 2 Chronicles, omwaka 70 nyutu kare ma piny bino yweyo ka cwako yubi Sabato ne. I Isaiah 23, omwaka 70 nyutu ngec pa United States aa ki 1798, nyaka i cik pa Sande, ci kun ginyutu bene ngec ma rwate rwate pa ‘horn’ me Ripablikanizim ki ‘horn’ me Protestantizim ma ada. Sister White oketo rwate omwaka 70 ki omwaka 1,260 pa kare me okuc pa Papa.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Kombedi, Kanisa pa Lubanga tye i twero me medo, kadi coko otum, tamo pa Lubanga ma lamal pi gwoko kwo pa dul jo ma olal. Pi kare mapol me nino, jo pa Lubanga giteko peko pa kigengo twero gi. Kobo Lok Maber i maler ne ogengo woko, kede kwer mapire tek kiketo i bot jo ma odii me dwogo cike pa dano. Pien obedo kamano, pany madit pa Rwot me kit maber ne macalo weng pe ki jo ma tye ticing iye. Jogi gikwanyo woko lere me Lok pa Lubanga. Oturo me bal ki kwena pa lobo ne pimo me kwanyo woko ngec me dini ma maler. Kanisa pa Lubanga i piny ne tye i lwak i kare madit man me yaro ma pe gonyo, calo kaka lutino pa Isirayel ne gitye i lwak i Babulon i cawa me bwalo.” Prophets and Kings, 714.

Once it is understood that as a symbol the seventy years also represent the twelve-hundred-and-sixty years of the Dark Ages, then the illustration of the “three and a half years”, or “forty-two months”, or “times, times and dividing of time” that symbolically represent the Dark Ages, expand the meaning and application of the symbolic seventy years.

Ka dong ki ngeyo ni mwaka 70, ka kiketo calo alama, bene nyutu mwaka 1,260 me Kare ma Otum, ci ‘mwaka 3½’, onyo ‘dwe 42’, onyo ‘kare, kare aryo ki goc me kare’ ma nyutu Kare ma Otum i alama, gimedo piny ki kit me tic pa mwaka 70 ma alama.

In the book of Daniel, the seventy years are identified as the period from the empowerment of the first message until the judgment. That period exists in every sacred reform movement, and in so doing, the seventy years represent other lines of truth that are not emphasizing the element of time, but address the purpose of the period. For example, the period of seventy years is represented by Malachi as the period when the messenger of the covenant purifies the sons of Levi. Sister White associated Malachi’s cleansing of the Levites with Christ’s two temple cleansings. That same period is the period of the sealing time of the one hundred and forty-four thousand. It is also the period when the latter rain is progressively poured out. The same period is also the testing time of the image of the beast, which leads to the mark of the beast. The period is also the prophetic “day of preparation”, that leads to the Sunday law, which is also the “day of the Sabbath”. The period contains scattering times, and gathering times, which are both elements of the “seven times.”

I buk Daniel, higa 70 gityeko nyutu en calo kare ma cak ki medo teko pa lok me acel nyo oko bot kwer. Kare en tye i tuk me dwogo lamo ma maleng weng; i timo kamano, higa 70 ginyutu calo rek mukene me lok ma adier, mape gimiyo teko ikom kit me kare, ento gi cwalo wic bot aimaro pa kare. Pi amia, Malaki onyutu kare me higa 70 calo kare ma lami-lok me yami oloro nyithindo pa Levi. Dako White oketo kacel loro pa Malaki me nyithindo pa Levi ki loro aryo pa Tempu ma Kristo otimo. Kare meno bende obedo cawa me keto lacim pa 144,000. En bende obedo kare ma Koth me agiki tyeko oyabo pire-pire. Kare meno bende obedo cawa me tem pa cal pa rugo, ma kel bot cim pa rugo. Kare bende obedo ceng me pange me porofeti, ma kel bot cik me ceng Acaica, ma bende en “ceng pa Sabat.” Kare en tye kwede cawa me yaro, ki cawa me cobo, ma gin juko aryo me “7 kare.”

In the book of Daniel, Jehoiakim is a symbol of the empowerment of the first message. In relation to the two kings which follow him, he is simply the first of three angels that lead to, and end, at judgment. Cyrus is a symbol of not only the Sunday law, but he is also a “sign” of deliverance. Daniel is an element of the three-and-one combination, and also part of the fourfold worldwide representation of God’s people. Daniel is also a symbol of the Elijah messenger and he also typifies John in the book of Revelation. He is also a symbol of those that receive the seal of God. The name “Daniel” means “the judge of God”, or “the God of judgment”, so he is therefore a symbol of judgment, and also of Laodicea, for Laodicea means “a people judged” or “a people under judgment”. The judgment of Laodicea is ultimately premised upon their rejection of the knowledge that is unsealed in the book of Daniel.

I kitap pa Daniel, Jehoiakim obedo alama me miyo twero pa kwena me acel. I kom rwot aryo ma lubo en, en obedo keken malaika me acel i adek ma giwoto bot gamo, ki gityeko i gamo. Cyrus obedo alama, pe keken me cik pa Sande, ento bene en obedo 'lameny' me kwanyo woko. Daniel obedo but me kube me 'adek ki acel', kadi bene obedo but me nyutu me angwen i piny weng pa jo Lubanga. Daniel bene obedo alama pa lakwena me Elija, ki bene en nyutu cal pa John i kitap pa Revelation. En bene obedo alama pa jogi ma ginongo alama pa Lubanga. Nying 'Daniel' nyutu ni 'lami gamo pa Lubanga', onyo 'Lubanga me gamo', ci en obedo alama me gamo, kadi bene pa Laodicea, pien 'Laodicea' nyutu ni 'jo ma kigamo gi' onyo 'jo ma tye i gamo'. I tutwal, gamo pa Laodicea kimedo iye i giyaro ngec ma kiyabu woko i kitap pa Daniel.

Nebuchadnezzar is a symbol of both the Republican and true Protestant horn of the United States, and he is also a symbol of the United States from its beginning to its end. When we arrive at Daniel chapters four and five, we will find that Nebuchadnezzar represents “the time of the end” in 1798, and Belshazzar represents the Sunday law. Nebuchadnezzar became, at the end of “seven times” of punishment, a converted lamb-like ruler, but his son ends up speaking as a dragon, just before his destruction.

Nebukadenesa obedo cal pa 'horn' aryo me Amerika ma kacel, acel nyutu 'Republican' ki mukene nyutu 'true Protestant'; kede bene, obedo cal pa Amerika ki cako pire nyo i agiki pire. Ka wa nongo i Daniel 'chapters' 4 ki 5, waneno ni Nebukadenesa nyutu 'kare me agiki' i 1798, ento Belshazzar nyutu 'cik pa Sunday'. Nebukadenesa, i agiki pa 'seven times' me cwalo bal, odoko rwot ma kiloke cwiny, ma macalo 'lamb'; ento wuo pa iye otukone waco macalo 'dragon', piri mapir cony pi oboone.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> To confirm, do you mean Lango (Uganda, ISO 639-3: laj) for the translation?

Daniel chapter one represents the history of the Millerite movement from August 11, 1840 through to October, 22, 1844. It also represents September 11, 2001 through to the Sunday law. It also represents the first of the three angels’ messages that also represent a second prophetic symbol of the history of the United States from 1798 through to the Sunday law.

Daniel chapta acel tye calo gin mukato me muvimenti me Millerite ki 11 August 1840 nyaka 22 October 1844. Bende tye calo gin mukato ki 11 September 2001 nyaka Cik pa Sande. Bende tye calo kwena me acel i kwena me malaika adek, ma kwena magi bende tye calo simbol me porofetik ma aryo pa gin mukato me Amerika me Kacel ki mwaka 1798 nyaka Cik pa Sande.

Perhaps the most important representation of Daniel chapter one, is that it is the first thing mentioned in the prophetic book that is made up of the book of Daniel and the book of Revelation together. It is the first of three prophetic tests for a student of prophecy to master. It is what must be “eaten” in order to pass the following tests.

Twero bedo ni gin ma tek loyo weng ikom Chapta acel pa Daniel, en ni: en gin me acaki ma kiwaco i buk me janabi ma kiketo kacel ki Buk me Daniel ki Buk me Apokarip. En obedo tem me acaki i gin tem adek me janabi, ma pi ngat ma tye ka kwano ikom janabi myero oŋeyo maber. En aye gin ma myero ki “chamo” pi ocoyo tem ma bino anyim.

In Early Writings, as already cited more than once in these articles, Sister White identifies the three-step testing process of Christ’s history in a paragraph, and then in the next paragraph she identifies the three-step testing process of Millerite history. She identifies that those in the time of Christ who rejected the message of John, could not be benefitted by the teachings of Jesus. The next paragraph allows one who wishes to see, that the first test for the Millerites was William Miller, who Sister White identifies was typified by both John the Baptist and Elijah. Those two witnesses of the first test establish that Daniel chapter one is the Elijah message. If chapter one is rejected, there cannot be any benefit from chapters two and three.

I Early Writings, calo ma kigamo dong mapol i coc magi, Dako White i nyig lok acel nyutu wot me temo i yo adek ma tye i kare pa Kristo; ci i nyig lok ma lubo, onyutu wot me temo i yo adek ma tye i kare pa Millerite. En nyutu ni jo i kare pa Kristo ma okwero wac pa Jaani, pe ginywako ber ki tic me tito pa Yesu. Nyig lok ma lubo miyo dano mo keken ma mito neno onen ni temo me acel pa Millerite en William Miller, ma Dako White nyutu ni gicayo ne calo John Batisita ki Elijah. Jo aryo magi ma tye ki kwena me temo me acel gitetogi maber ni But acel pa Daniel obedo wac pa Elijah. Ka But acel kikwere, pe bino nonge ber mo ki But aryo ki But adek.

Jesus and the second angel followed John the Baptist and the first angel in their respective histories. After Jesus was the judgment of the cross, and the third angel arrived when the investigative judgment commenced. The disappointment of the disciples at the cross typifies the great disappointment of October 22, 1844. Daniel chapter one is Elijah, as represented by John the Baptist and William Miller, but it cannot be separated from chapters two and three. Together those chapters are the everlasting gospel, which is always a three-step prophetic testing message that produces and then separates two classes of worshipers. Therefore, if those three chapters were to be separated it would be another gospel.

Yesu ki malaika ma aryo obedo ka bino anyim Yohana Batisita ki malaika ma acel i lok me kare gi me gi keken. Inyim Yesu, kwero me msalaba obedo, ci malaika ma adek obino ka kwero me yenyo ocake. Pogo cwiny pa lubo Yesu i msalaba tyeko nyuto Pogo Cwiny Madit me 22 Okitoba, 1844. Pot buk acel pa Daniyeli obedo Elija, calo kit ma Yohana Batisita ki William Miller ginyutu, ento pe romo yweyo ne ki pot buk aryo ki adek. Macok keken, pot buk gona obedo Injili ma pe kato, ma kare weng obedo kwena me lanen me temo ma tye i yo adek, ma yubo ci kono opoko jo lamo i kit aryo. Eyo, ka pot buk gona adek kinyweyo gi, obedo Injili mukene.

> But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:8, 9.

> Ento ka wa, onyo lamony acel ma oa ki i Langit, opwonyo botu lok maber mo keken mapat ki en ma wapwonyo botu, obed ki kwer. Macalo ma wawaco con, kombedi an dok awaco, Ka ngat mo opwonyo botu lok maber mo keken mapat ki en ma wunu okawo, obed ki kwer. Galatiya 1:8, 9.

Daniel chapter one prepares the way for the messenger of the covenant to suddenly come to his temple, and it also represents the voice that is crying in the wilderness. The wilderness is represented as a period of scattering, where the sanctuary and the host are being trodden under foot. In Daniel chapter one, Daniel is in the wilderness, scattered and enslaved. The message of chapter one, prepares the way for the message of chapter two, where Christ purifies and enters into covenant with the sons of Levi. The sons of Levi are identified as the symbol of God’s chosen people, for they stood faithfully with Moses in the crisis of Aaron’s golden image, and chapter three of Daniel is also the crisis of the golden image.

Daniel 1 yabo yo pi Lami me Kwer me obino i ot pa Lubanga kun otum, ki bende nyutu dwong ma coro i ceri. Ceri kinyutu calo kare me ywaye, kama caaro maleng ki lwak gogo gi i cing. I Daniel 1, Daniel tye i ceri, oywaye ki tye i otur. Kwena me Daniel 1 yabo yo pi kwena me Daniel 2, kama Kiristo yweyo Lute me Levi ki odonyo i kwer kwede gi. Lute me Levi kiketo gi calo alama me Jo pa Lubanga ma oyero, pien gubedo matir kwede Musa i tek pa cal me bul pa Aron, ci Daniel 3 bende obedo tek pa cal me bul.

Shadrach, Meshach and Abednego are like the Levites that have been purified in advance of the “image of the beast” test of the golden idol. At the ceremony Nebuchadnezzar provides the orchestra, the whore of Tyre sings the songs, and apostate spiritual Israel bows down and then dances naked to the music around the golden idol.

Shadrak, Meshak ki Abednego gin macalo jo Levi ma gityeko longo mapud pi tem me "cal pa le" pa cal me bul. I kare me yub, Nebukadneza omiyo dul me wer, lawi pa Tiro owero wer, ci Isirayeli pa lamo ma kityeko wiyi woko ogolo wi piny, ci gikwanyo lagwok ci gicegi ki dwon me wer ika cal me bul.

The books of Daniel and Revelation are the same book, and Christ as the Alpha and Omega is now unsealing the book that represents the Revelation of Jesus Christ. The very first truth that He places in that book is the three angels’ messages. The first three chapters of Daniel, are the three angels’ messages. The truths connected to those three angels’ messages in Revelation chapter fourteen, are brought to perfection when it is recognized that they were first mentioned in the first three chapters of Daniel. In Revelation fourteen they are identified as the everlasting gospel, and they are flying in the heavens, thus identifying the message that is presented to the entire world in the last days. In Daniel’s first three chapters, the experience of the men and women that carry that message to the world is illustrated. Revelation fourteen is the external line of truth, representing with symbols, the message of the three angels. The everlasting gospel, and the message of each of the three angels, is brought to perfection by the internal line of truth represented in Daniel’s first three chapters.

Buk pa Daniel ki Buk me Kwena en buk acel keken, ci Kristo, calo Alfa ki Omega, kombedi tye ka yweyo buk ma kiteko cido ma nyutu Kwena pa Yesu Kristo. Ada ma acaki mo kacel ma en oketo i buk meno en aye lok me malaika adek. Gomo adek me acaki i Daniel en aye lok me malaika adek. Ada ma okubore ki lok me malaika adek i gomo apar angwen me Buk me Kwena, kikelo gi i lamal ka kinongo ni gi otito ma acaki i gomo adek me acaki pa Daniel. I gomo apar angwen me Kwena, gikwanyo gi ni Enjili ma pe giko, ki gi tye ka woto i iye me polo; kunen gicoyo lok ma kinyutu bot piny weng i kare me agiki. I gomo adek me acaki pa Daniel, ginyutu yore me kwo pa laco ki dako ma gicweyo lok meno bot piny. Gomo apar angwen me Kwena obedo rek pa woko me ada, ma nyutu ki cal lok me malaika adek. Enjili ma pe giko, ki lok pa malaika acel acel me adek, kikelo gi i lamal ki rek ma iye me ada ma kinyutu i gomo adek me acaki pa Daniel.

The first three chapters represent many wonderful truths, and one of those truths is that the three messages are a three-step testing process consisting of a dietary test, followed by a visual test, that is followed by a litmus test. There are, no doubt, other ways to label those three tests, but those labels can easily be seen in chapter one, and they can again be seen in chapters one through three. The three chapters must be recognized together as one symbol.

Chapta adek ma acaki nyutu adiera mapol ma ber loyo, kede acel i adiera meno en ni kwena adek en yo me temo me rwom adek: me acel, temo me kume; me aryo, temo me neno; me adek, temo me litimus. Pwod tye yore mapatpat me miyo nying bot temo adek meno, ento nying meno romo nenone yot i chapta acel, kede dok romo nenone i chapta acel wa i adek. Chapta adek myero ginongone ka acel cal.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> Kwena me acel ki me aryo onongo kimiyo i 1843 ki 1844, ki kombedi wan tye i yaro pa me adek; ento kwena adek weng pud mito yaro. En pire tek kombedi calo con con ni kikobo dok dok bot jo ma tye ka yeny ada. Ki coc ki dwon, wan mito cwalo yaro, ka nyuto rwomgi, ki kit me tic kwede lok pa porofeci ma kelo wa i kwena me lami pa Lubanga me adek. Pe romo bedo kwena me adek ka peke me acel ki me aryo. Kwena man wa mito mi bot piny i coc ma ki goyo, i waco, ka nyuto i rwom pa mukato me porofeci gin ma obedo con ki gin ma bi bedo. Selected Messages, book 2, 104, 105.

It does not matter if there was only one day, or one week, or twenty years between the actual history of chapters two and three, they are symbolically illustrating the progressive testing of three tests. Nebuchadnezzar was dazzled and amazed that God, through the prophet Daniel could know his dream, and provide such a sound interpretation of the dream that it could only be understood as truth. Yet in chapter three, Nebuchadnezzar failed the second test of chapter two, for he determined to place his own prideful human desire above the wonderful manifestation of the power of God, which identified the divine meaning of the secret dream.

Pe gin ma tek ka tye nino acel keken, onyo cabit acel, onyo higa abicel i kin lok me kit ma tye atir pa gonyo aryo ki gonyo adek; gonyo aryo ki gonyo adek gityeko nyutu ki cal temo ma wot dok dok i atema adek. Nebukaduneza oweko pire keken ki ocemo loyo ni Lubanga, ki kit pa lanabi Daniel, twero ngeyo gin ma oneno i kume, kacel ki miyo yabo ma tye atir maber pi gin ma oneno i kume, ma itwero ngeno keken ni atir. Ento i gonyo adek, Nebukaduneza opoto i atema aryo me gonyo aryo, pien ocoyo cing ni obedo keto dwaro pa cwiny pa dano ma opor pa en keken malo loyo nyutu ma ber pa teko pa Lubanga, ma oyaro tiende pa Lubanga me gin ma oneno i kume ma tye i mung.

In erecting the golden image in chapter three, he failed the third—litmus test. Shadrach, Meshach and Abednego passed the litmus test. Nebuchadnezzar received the mark of the beast and the three worthies received the seal of God. The first three chapters of Daniel, must be understood in the context of the three angels of Revelation fourteen. As simple as the three chapters are, for they are so clear that they are commonly used as stories for Christian children, they actually represent, perhaps, the most profound three chapters in God’s Word.

I medo cal me zahabu i but adek, obalo tem ma pire tek ma adek. Shadrach, Meshach ki Abednego gi oromo tem ma pire tek. Nebukadnezzar ogamo alama pa le, ento gin adek gigamo cim pa Lubanga. Bute adek me acaki pa Daniel myero ginyeyo i gang me malaika adek pa Ngec ma Kiporo, i but apar angwen. Kadi ka bute adek gin peto tutwal—pien gin maler tutwal ki gicwako gi kare kare calo lok me nyithindo me Kirisito—ento pinyre gi neno calo bute adek ma mapiny loyo weng i Lok pa Lubanga.

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

Wa bi medo ki chapta adek me Daniel i atikul ma bino.

> “The vainglory and oppression seen in the course pursued by the heathen king, Nebuchadnezzar, is being and will continue to be manifested in our day. History will repeat itself. In this age the test will be on the point of Sabbath observance. The heavenly universe behold men trampling upon the law of Jehovah, making the memorial of God, the sign between him and his commandment-keeping people, a thing of naught, something to be despised, while a rival sabbath is exalted as was the great golden image in the plain of Dura. Men claiming to be Christians will call upon the world to observe this spurious sabbath that they have made. All who refuse will be placed under oppressive laws. This is the mystery of iniquity, the devising of satanic agencies, carried into effect by the man of sin.” The Youth’s Instructor, July 12, 1904.

> Lugwok me nono ki goyo piny ma oneno i yoo ma ruoth pa jo ma pe yie, Nebukadneza, ocako woto kwede, tye ka nyutu i cawa wa, ki binen mede ka nyutu anyim. Lok me kare con binen dwoko pire keken. I cawa man, temo binen i kom goyo Sabati. Lobo me polo weng tye ka neno dano tye ka goyo i tunggi i cik pa Jehova, kun gitye ka golo “poko pa Lubanga”—cal ma atir i tung en ki jo pa en ma gwoko cik—obedo gin me peke, gin ma gicayo; ka Sabati ma me kop kicweyo malo calo cal me bulu madit ma kicweyo malo i pat Dura. Dano ma gimewo ni gi Kristiano bi lwo i lobo weng wek ogoye Sabati me kop man ma gin cweyo. Jo weng ma gikwanyo bino keto gi i kom cik me goyo piny. Man obedo kimungu me bal: yubu ma jo pa Satan gicweyo, ma kicweyo pire tek ki dano me bal. The Youth's Instructor, Julai 12, 1904.

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