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# The Book of Daniel - Number Nine

Buk pa Daniel - Namba 9

The First Angels’ Message

Lok me acel pa malaika

Author

Jeff Pippenger

Published

December 4, 2023

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Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Daniel gonyo acel tito calo ngec pa malaika ma acel me Revelation gonyo apar angwen. Jehoiakim, i cal, nyutu ni en aye miyo twero pa ngec pa malaika ma acel, pe obedo obino i “cawa pa agiki.” Lanabi weng tye ka nyutu “nino pa agiki” pa kwero me yenyo; kacel, gonyo eni tito calo 11 September 2001, kare ma kit me tem pa dano 144,000 ocako. I Malaki gonyo adek, kit eno onongo tito calo kit me yweyo, ka lakwena tye ka yabo yo pi lakwena me singruok me bino ki cedo i hekalu mere. Lakwena ma tye ka yabo yo, ma bende en “dwon” ma loro i but lyec, bende en aye tem, ma obedo but me kit me yweyo. I Malaki gonyo adek, dano 144,000 onongo tito calo nyithindo pa Lewi. Nyithindo pa Lewi tito calo dano ma otyeko bedo i tung lakwena Moses, i lubo cik me ndama me zahabu ma onongo tito calo cal pa nyama.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Tyeko tem pa cal pa nyama obedo cal mapat me Bayibul ma nyutu tem ma me aryo i gin tem adek ma gicweyo yore me pwodho. Lutino pa Levi myero gityeko tem en mapwod pe gicwalo alama.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

Keto cing i gik aboro ki abongwen pa Buk Ezekieli, obedo lamal mapat me tic me yweyo ma ocako i 11 me dwe me September 2001. I gik aboro, joma tye i Jerusalem ma me agiki golo wi piny bot ceng, gi nyutu con apar angwen pa Laodicean Adventism. I gik abongwen, joma kiketo cing iye tye ka gweyo cwiny ki ka loro pi tim me rac ma tye ka tim i tung Jerusalem. Jerusalem obedo Dul pa Lubanga.

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Lok pa malaika adek bende obedo ranyisi pa kit me yweyo. Lok adek magi nyuto tici me temo me yore adek, kacel mito ni wodi pa Levi myero giconge tem me acel, keken pi bedo iye tem me aryo. Tem me adek obedo kit tem mapat, pien nyutu ka wodi pa Levi giconge tem me acel ki tem me aryo maber onyo pe. Obedo tem me litmas ma poropheti. Tem me acel obedo tem me chiemo (i lok me Laro), pien loyo onyo pe loyo, ki i kom ka wodi pa Levi gikwako lok ma Laro Maleng’ omiyo kun Elija, lami lok ma yubu yo pi lami lok me lagam.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Acaki pa Buk me Fwenyruok nyutu pire tek matir pa lok eno. Eno nyutu maber ni lok ma lakobo lok me dano, ma kicano calo Yohana, ocwalo ne bot kanisa; en lok ma Wu ma i polo omiyo Kristo, Kristo omiyo Gabriel, ki Gabriel omiyo Yohana. Lok pa Elija tye ki twero pa Lubanga, ki kwero lok pa Yohana, onyo pa Elija, onyo ‘dwon ma kwaco i thim’, obedo kwero Fwenyruok pa Yesu Kristo.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Tem ma aryo obedo tem me neno gi wang; pien ka lutino pa Lewi dong gi omie lok pa Elija, ma ne tye i lwete pa Malaika ma odwogo piny me weko piny obed ler ki dwong pa en, ci gi oyaro kit me Baibul ma miyo gi twero me ngiyo maber alama me cawa. Kit meno miyo lutino pa Lewi twero me ngiyo ni alama meno me cawa tye ka nyutu ni kanisa ki gamente tye ka bino kacel i United States, i ciko pa tem me cal me le ma rweny. Pire kene, alama meno me cawa, ka ki kete gi i kit me rek me yub me maleng, gin pire tek pa Alpha ki Omega, cako ma nyutu agiki. Rek me yub me maleng nyutu ni jo pa Lubanga myero gitim weng ki twero mamegi me tiyo kacel i tic me yiko gi kene pi muhuri pa Lubanga.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Ka obedo kamano, owete ma an amaro tutwal, macalo kun wunu winyo kare weng—pe keken ka an tye kany, ento kombedi loyo tutwal ka an pe tye—timuru lonyo mamegi ki luor ki kok cwiny. Pien en aye Lubanga ma tye ka timo i wunu, me miyo wunu dwaro ki me timo gin ma oyot i cwinye. Timuru jami weng pe ki poyo mut ki yubu; ki wunu obed pe ki bal ki pe ki goro, nyithin Lubanga, pe ki kwan, i tung dul pa dano ma gibale ki gipeko, ma i tunggi itye ka lero calo latam i piny. Filipi 2:12-15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Daniel, Hanania, Misael ki Azaria, jo angwen, gin nyutu Jo Seventh-day Adventist ma i piny weng, ma gimiyo ngec ni dwe 11 me September, 2001 obedo cim me obur piny pa enjel me Revelation 18, ci giyero me kawo mana ma ocano ma tye i lwete pa en kacel ki gicamo. Mana ma ocano mamite me camo, macalo ma Apostol Paulo ocimo kombedi, nyutu Lubanga (mana ma ocano), ma tye katic iyie jo pa En me timo dwaro pa En ki mor maber pa En. Paulo nyutu laco kwena bot jo Philadelphia, ci kwero kwena pa en obedo tho. Daniel, Hanania, Misael ki Azaria nyutu jo ma giyero me camo mana ma ocano.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> Kombedi, i iye gi bene obedo otino pa Yuda: Daniel, Hanania, Mishael, ki Azaria. Ladit pa jo eunuk omiyo gi nying; pien omiyo Daniel nying Belteshazzar, omiyo Hanania nying Shadrach, omiyo Mishael nying Meshach, ki omiyo Azaria nying Abednego. Ento Daniel ocimo i cwinye ni pe obi yaro pire kede chiemo pa rwot, onyo kede waini ma rwot omato; ka mano okwayo bot ladit pa jo eunuk me pe oyaro pire. Daniel 1:6-8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Daniel oketo i cwinya ni omito camo lok ma kigolo i piny ki polo i September 11, 2001, ka dong bende okwero lok ma gicoyo calo cam ki mwon me Babilon. Ashpenaz onongo oyero jo mene i jo Juda ma kikwanyo woko obed gin ma myero gibicwalo i wang rwot.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Rwot owaco bot Ashpenaz, ladit pa rwate pa iye, ni obed okelo nyith mogo i nyith Israel, ki i nyith pa rwot, ki i ludito; nyith ma pe tye kwede bal mo, ento ma gi nen maber, ki ber i ngec weng, ki tek i ngec, ki ngero saayens, ki ma tye ki twero me bedo i wang rwot i ot pa rwot, ki ma gin nyalo puko gi ngec pa Kaldayo ki leb pa Kaldayo. Daniel 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Ka waluwo rek me lalo ma kinyutu i Buk me Kwanyo pot-buk acel, rek acel, Nebukadneza onongo olego Ashpenaz me yero lutino ma okete piny lagam ma Aisaia owaco bot Hezekia. Ashpenaz oywako ngec eno, ci omiyo bot Melzar, ladit pa towasi. Nebukadneza obedo calo Woro ma i polo; Ashpenaz obedo calo Kirisito, ki Melzar obedo calo Gabrieli. Ashpenaz onegeyo lutino mene ma myero oyero, ci onegeyo ni Daniel bi timo tami me chiemo ma rwate, mapud pe okelo ne i wang rwot.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Koro Lubanga oketo Daniel i kica ki amaro ma pwod bot ladit pa lutic ma pe gi twero yubu. Ladit pa lutic ma pe gi twero yubu owaco bot Daniel ni, “Aluor lami an, Rwot, ma oyero me camu pa un ki me nyimu; pien ngo ma omiyo onen wiyeu obedo marac maloyo pa lutino ma rwate kwedeu? Ci un bin mii abalo wiya bot Rwot.” Daniel 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

Kany Melzar nyutu tung me acaki pa kwena me anjelu adek. Tung me acaki obedo luoro Lubanga, macalo ki luoro ma Melzar nolworo Nebukadneza. Lok me Ebru “truth”, ma giyubo ki keto kacel cal me acel, cal me apar adek, ki cal me agiki i alfabeto me Ebru, kinyutu anyim i gin coc man ni nyutu temo me tung adek pa anjelu adek. Ka timo kamano, gicoyo te ki jo manen mapol ni kwena pa anjelu me acel tye ki tem adek weng, ma kinyutu gi i kwena pa anjelu adek. Kwena pa anjelu me acel kiketo nying ni Injili ma pe giko, ki poyo ne ni en Injili acel keken aa ki cawa me Adam nyaka Dwogo marom aryo pa Kristo.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> An aneno malaika mapat ma otye ka wuotho i tung polo, ma omako Lok Maber ma pe tho me waco bot jo ma bedo i lobo, ki bot piny weng, ki bot dul weng, ki bot leb weng, ki bot jo weng, waco ki dwon madwong': Luor Lubanga, mi pak bot en; pien cawa me bura pa en ocopo; ki kor en ma oyubo polo, ki lobo, ki nam, ki tung me pi. Revelation 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Tuk me acel i ngec pa lacam ma acel obedo bwoc pa Lubanga. Tuk me aryo obedo miyo en kica, ento tuk me adek obedo bino pa tyen me yubu pa en. I kabedo ki ngec pa lacam aryo mukene, ngec pa lacam ma acel en ni, ‘Bwoc bot Lubanga.’ Ngec pa lacam ma aryo dong cwalo ngec ni Babulon obolo, ci ka bene i wot pa Milerait me lacam ma acel, onyo i wot pa lacam ma adek, lwak me aa ii Babulon aye kabedo ma nyutu pa golo mapol me Lamo Maleng otimo iyie. I kare meno, ka ki poro ne calo ‘Midnight Cry’, ‘Loud Cry’, onyo ‘Latter Rain’, jo ma tye cwalo ngec miyo kica bot Lubanga. Ngec pa lacam ma aryo aye kabedo ma ki miyo Lubanga kica, ci kare meno kelo i tyen mo ma yubu me kobo ocake i gin akwana pa Milerait, onyo yubu pa dako malaya pa Babulon ma timore i kec me cik pa Sande.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Lworo pa Melzar nyutu kwena pa malaika me acel, ki cako tem me kio me nino apar, ma apar bene nyutu tem. Lok pa Melzar ma nyutu lworo rwot obedo calo Daniel bende woro Lubanga loyo rwot, kacel ki keto i cwiny ni pe bi yubu pire ki kio pa Babulon. Kare me tem pa Daniel ki lutic maber adek obedo higa adek, ka mano nyutu yo adek pa kwena pa malaika adek.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Ci rwot oketo cik ni gicam cawa cawa me pa rwot, kede waini ma en onongo ongamo; me gimiyo gicamo pi higa adek, ka giko ne otyeko, gibicung i anyim rwot. Daniel 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Gik acel pa Daniel nyuto miyo teko bot lok pa malaika me acel, kede kany ocako tem me kit chiemo, ma i kare pa Millerite ki nyutu kwede chamo buk matino. Kare me temo pa Daniel ki jogi adek ma gin maber otimume i ceng apar me acaki pa mwaka adek meno. Apar nyuto yore me temo, macalo ma oneno i Isirayel me con, ka gijuko temo me apar ma ki nyutu kwede lok pa Yosua ki Kaleb. Bene oneno i kare me yubu matek i kerek pa Smyrna.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Pe i luor gin ma ibino lwenyo: nen, Setani obi cwal jo mo botu i jele, wek un iteme; ubino bedo ki peko pi nino apar: bed ki geno paka i tho, eka an abi mii in taji me kwo. Revelation 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Cik ma kicwalo bot kanisa pa Smyrna obedo ni pe giluor temo, pien ka giluor Nyasaye, En bino omiyogi taji me ngima pi luor pa Nyasaye megi. Luor pa Nyasaye meno nyutu ki mito pa Daniel me camo mana pa polo.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Eka Daniel owaco bot Melzar, ma ladit pa jo ma gipoto oketo i wi Daniel, Hananiah, Mishael, kede Azariah, ni, “Tim ber in item latici mamegi pi nino apar; mi gin mi wa yac me amia, kede pi me ame. Eka mi neni kit me wang wa i iye mamegi, kede kit me wang pa lutino ma gicamo i keken me mere pa rwot; ci macalo ma in ineno, itim kwede latici mamegi.” Ento oyaro kwede gi i piny man, otemo gi pi nino apar. Daniel 1:10-14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

Tem me acel obedo bedo ki bwoc pa Lubanga, macalo ma me Melzar ki Daniel—Daniel okano cikke i cwinye ni pe otimo kwo marac ki kwon ki min pa Babulon. Jami me aryo i kwena pa lacar me acel obedo miyo Lubanga kica ma madit, ma nyutu cal me neno pa adwogi me kit me kwon. I giko me nino apar, Daniel ki joo adek ma rwate gimi Lubanga kica ki kit ma komgi oneno kwede.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. 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 1:15–17.

> I agiki me nino apar, wangegi onen maber loyo, ki opong i ringo, loyo lutino weng ma gicamo but me chiemo pa Rwot. Omiyo Melzar okwanyo woko but me chiemo gi, ki waini ma myero gikeme; omiyo gi mboga. I kom lutino angwen man, Lubanga omigi ngec kede twero i kwan weng kede rieko; en aye Daniyel, obedo ki twero me poyo neno weng kede kiroto weng. Daniyel 1:15-17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

Lutino angwen gimalo tem mukwongo me kit me chiemo, ma obedo kabedo ma ka Adam ki Eva gipoto, ki ma bende onyutu tem mukwongo ma Kristo oyube kwede con keken inge ki baptiiso pa En. Baptiiso pa Kristo obedo miyo teko pa kwena mukwongo i rek me porofetik pa En. En omiye teko ki oketo cing i kwena ma “dwon ma turo i butu” oyerone. Eka con, macalo kwede Daniel ki lutino adek ma tye maber, Kristo otemo i kit me chiemo pi nino apar angwen, macalo Daniel bende pi nino apar. Daniel ki Kristo ginyutu cal pa tem me mana ma gicul i ito pa malaika ma obino piny i ceng 11 me September, 2001. Tem ariyo dok obloko bot Kristo, ki bot Daniel. Tem ariyo en kabedo ma Daniel ki lutino adek ma tye maber giyeg Lubanga ki komegi. Tem ma obloko tem me chiemo pi Kristo bende onyutu yeg.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Setani owaco bot en ni, “Ka in obedo Wod Lubanga, ci mii cik bot kidi man ni obed makati.” Yesu odwoko waco ni, “Ki coyo ni, Dano pe bi kwo ki makati kende keken, ento bi kwo ki lok pa Lubanga weng.” Ento Setani okello iye i got madwong ma malo, onyutu bot en lobo pa rwot weng me piny i cawa acel keken. Setani owaco bot en ni, “Twero weng man abi mi in, kede dwong pa gin; pien kimiyo an, kede i bot ngat mo ma ami, abi mii. Ka imito woro an, gin weng bi bedo pa in.” Yesu odwoko waco bot en ni, “Dok i tung an, Setani; pien ki coyo ni, Ibi woro Rwot Lubanga ma mii, en kende keken ibitije.” Matayo 4:3-8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Ka Kirisito oloyo tem me cam, kuno Sitaani oneye ne “glory” pa piny me rwodi ducu i lobo; ento Kirisito oyero miyo pak bot Rwot pa rwodi. Adamu ki Ieva pe giloyo tem me acaki, ci tutwal gicako me kano wangegi ki yot me opok, pien dok pe gineno rwom pa Lubanga, calo ma kiyaro ki “yubu me nuru” ma gin kitye kiyero kun cen. Ka Daniyeli ki gi adek ma tye ki twero oloyo tem me cam, kuno gimiyo gi “ngec ki kec i pwonya ducu ki bwongo; ci Daniyeli nonge ngec i lok me neno ducu ki neno me nino.”

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Gin otyeko loyo tem aryo, ma onongo obedo tem me neno ma Melzar omiyo. I lok mukato pa Millerite, kwena pa malaika aryo ocoyo rweny ikin jo ma ogamo ki jo ma pe ogamo kwena pa "dwon" ma kemo i te, ma ki yaro ne ki William Miller. I kit me lanen, dul me Millerite dong obedo twol ma anyalo neno, ki ma atir acel keken pa Protestantism, ki jo ma pe ogamo kwena ki dul meno gibedo nyig-dako pa Loma. Gin onongo giyero me chamo cam pa Babel ki minyo waini pa Babel, ikom "buk matino". I agiki me higa adek, Daniel kede ludito okelogii i bot Nebukadenesa me kwano gi.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> Ka giko nino ma rwot owaco ni bikelo-gi anyim, ladit me eunuku ne okelo-gi anyim Nebukadnezzar. Rwot owaco kwede gi; i kindgi weng pe ononge ngat mo macalo Daniel, Hanania, Mishael ki Azaria; eka gin obedo anyim rwot. I gin weng me rieko ki ngec ma rwot openyo i gi, ononge gi bedo maber romo apar maloyo jo me yath weng ki jo me kwanyo kec ma tye i lobo weng pa rwot. Daniel odongo nyaka i mwaka me acel pa rwot Kairo.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Daniyeli ki ngat maber adek gityeko tem me nino 'apar'; ci ka gityeko tem me agiki, ginyutu ni gibedo ki ngec maber tung' 'apar' loyo gi mukene weng.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Daniel chapta acel, obedo kare me acel ma kiwaco lok pa lacar ma acel i buk aryo, Daniel ki Revelation. Otye ki kit marom weng kwede lacar ma acel pa Revelation chapta 14. Okwako maber lok ma adier ma kiwaco i vesi 1 pa Revelation, pien Nebukadnezzar omiyo lok bot Ashpenaz, en bende omiyo lok bot Melzar, ka ci en odugu kwede Daniel. Wuoro omiyo lok bot Kristo, en bende omiyo lok bot Gabriel, ka ci en odugu kwede Yohana.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Ngec ma tye ka cwalo, ma tye ka yabo kombedi, nyutu yo me cwalo ngec pa Won bot kanisa pa En. Ma i acaki, gin ma Won yero nyutu bot kanisa pa En, obedo rwom me tem me tung adek pa malaika adek. Lok me poropheti pa Lubanga kityeko keto te rwom man ki nitit maber, ki rek mapol me poropheti, kacel ki gin mukato pa jo Millerite. Ada magi obedo gite ma pire tek i mana ma kikano, ma obedo i lwete pa malaika, ka obiro piny i 11 September 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Pe itwero bende donyo i tem me aryo, ci pe itwero tyeko ne, ka pe ityeko tem me acel. Adieri man onongo onyutu maber i lok me kwo pa Kristo ki pa Millerites. Daniel rwom aryo obedo tem me aryo, ma kwede, calo ma Sister White owaco ni, “cing pa bedo wa matwal bi kiketo.” En bende owaco ni en aye tem ma myero wa “tyeke, mapwod pe ki-siilo wa.” Tem eno kombedi dong rwate ki tyeko.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Daniel chapta aryo tye ikom tem me cal pa lewic, ki obedo atir maber ni chapta eni obedo ikom cal madwong, kede ni en keken pien Daniel obeo tem me kit cam, ki kigamone kwede "mukato apar" me "ngec" ki "rieko" ma omiyo onongo twero onyutu tem eno. Macalo kwer me tem ma tye i gik ma Ellen White ocoyo, tem me cal i Daniel chapta aryo obedo tem ma cwalo adwogi me kwo onyo tho.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> Pi adwogi man, Rwot okeco, ki ocwiny omoto matek; ci omiyo cing ni ki bal jo ngec pa Babilon weng. Cik owuoko ni myero ki bal jo ngec; ci gi yeny Daniel ki jo ma obedo kwede, me ki bale gi. Daniel 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

I pot buk acel me Daniel, tye gin manok mapat me lapor ma wamito waco kwede, ci wamedo kwede gin meno i coc ma bino.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> Aneno dul ma gitye kigwoko maber, ki bedo tek, pe giyabo jo ma bi yubu yie ma kitero maber pa dul. Lubanga oneno gi ki yebo maber. Onyene an yore adek—lok pa malaika me acel, me aryo, ki me adek. Malaika ma obedo kawot an owaco ni, “Kwo marac obedo bot en ma bi kwanyo poto onyo bi yubu ting me lok man. Ngec atir me lok man tye ber madit tutwal. Gamo pa cwinyo tye kagamo bot kit ma giyabo kwede.” Doki gikel an me dwogo ikom lok man, ki aneno kit ma jo pa Lubanga ginongo pwony pa gitye kwede ki rwe madit. Ginongo ne kidwogo ikom peko mapol ki lweny matek tutwal. Lubanga odonyogi kacel kacel, nyaka otero gi i kabedo ma tek tutwal, mape twero yubu. Aneno jo acel acel ocake ceti bot kabedo, ki gitemo twolo ne. Jo mogo, ki loyo cwiny, guceto con i iye. Jo mukene ocako nwongo bal i twolo ne. Ginwongo ni kiketo yubo manyen, ki kabedo bino bedo maber loyo, ki jo bino loyo cwiny mapol loyo. Jo mogo guwuoko bot kabedo me temne, ki gicalo ni kitero ne marac. Ento aneno ni pene weng gubedo tek i kabedo, ki ginwongo jo ma guwuoko woko wek gibar baro; pien Lubanga en Ladwong me tedo, ki gi tye ka lwenyo ikom en. Giyabo dwoko tic maleng pa Lubanga, ma odonyogi oko i kabedo ma tek, ki ki rwate gigolo wange gi i polo, ki ki dwong madit giyalo Lubanga. Man ocako cwiny pa jo mogo ma gubaro ki giywoko woko bot kabedo, ki gi, ki cwiny ma opwo, dok guceto i iye.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Gicogo an dwogo i pwonye me nyutu pa bino me acel pa Kristo. Yohana otyeko kicono ki Roho ki twero pa Elia me yabo yo pa Yesu. Gin ma gikwanyo lok me laco pa Yohana pe ginywako laber ki i pwony pa Yesu. Waco gi bot ngec ma orwako bino ne omiyo oketo gi i kabedo ma pe ginywako yot ratiro madwong ni En aye Mesiya. Satan odugogi ma gikwanyo ngec pa Yohana me ceto mapol keken, me kwanyo Kristo kacel ki me kwegere ne i lacer ki cane. Ka gityeko timo man, gityeko oketo gi i kabedo ma pe ginywako ogwede i Nino pa Pentekoste, ma onongo obedo pwonyegi yo me donyo i ot maleng pa polo. Ka kipen pa tempu oyeyo, en onyutu ni misango ki cik pa Yudayo pe dok kimako. Misango madit otyeko kikelone, kede kiomakone; kede Roho Maleng ma obur i Nino pa Pentekoste ocwayo cwinye pa jo ma Yesu opwonye woko ki i ot maleng pa piny, oketo gi i ot maleng pa polo, ka Yesu obin donyo kono ki remone keken, me wiro i bot jo ma opwonyone laber me kica ma otimo. Ento Yudayo gigwoke i mudho matwal. Gikwanyo cane weng ma onongo gubedo romo nongo i ngec me yore me woko, kacel gi gimoko cwinye i misango ki lamalgi ma pe tye ki twero. Ot maleng pa polo otyeko meko kabedo me ot maleng pa piny, ento gi pe tye ki ngec me loko man. Erwate, pe ginywako laber ki i kobo pa Kristo i kabedo maleng.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> Jo mapol neno ki bworo madwong yore ma Yahudi otyeko woto kwede i gengo kede cako Kristo i lawa; kede kun gikwano mukato pa timo ma kwer ma giyubu ne, giparo ni gimitone, kede ni pe gidenyone macalo ma Petro odenyo ne, onyo gicako ne i lawa macalo ma Yahudi otime. Ento Lubanga ma ngiyo cwinya pa ji weng, oketo i tem mito Yesu ma giyaro ni ginen. Polo weng oneno ki mito madwong tutwal pi kamo pa kwena me malaika me acel. Ento jo mapol ma giyaro ni gimitone Yesu, kede ma gicuc dwogi kun gikwano lok me lawa, gicayo ngec maber pa bino ne. Macoko me gamo kwena ki owete, giyaro ni obedo bwola. Gikweyo marac jo ma gimitone bino ne, gikwanyo gi woko ki kanisa. Jo ma gigengo kwena me acel, pe ginywako ber pa me aryo; dok pe ginywako ber pa kweco me otum me odii, ma ne pi yubogi me donyo, kun Yesu, ki yie, i Kabedo Maleng Loyo Weng me Pango me Polo. Eka ka gigengo kwena aryo ma acaki, gityeko ocolo wii gi, dok pe gineno cal mo keken i kwena me malaika me adek, ma nyuto yoo me donyo i Kabedo Maleng Loyo Weng. An aneno ni, macalo ma Yahudi gicako Yesu i lawa, kamano kanisa ma nying kende bene gicako kwena man i lawa; eka pe gi tye ki ngec pa yoo me donyo i Kabedo Maleng, dok pe giywako ber pa tic me lube pa Yesu kany. Macalo Yahudi, ma gimiketo misango ma pe tye ki ber, gi tye ka keto lamo ma pe tye ki ber bot kabedo ma Yesu okweyo woko; kede Setana, kun ogamo ki bwola man, oketo iye kit me dini, omiyo wii pa jo magiyaro ni gin Kristiani odonyo bot iye, timo kede teko ne, kede alama ne, kede tim ma pe adier ma lamal, me kaco gi i ipok pa iye.

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