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

Buk me Daniel - Namba 177

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

Keto ranyisi pa 144,000: Ngec ki bot neno pa Daniel ki ranyisi me lok pa laloc

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

I gonyo 10, kiceto cing i iye Daniel kare adek; kare me acaki ki kare me agiki obedo ki Gabriel, ento keto cing ma i tung obedo ki Kristo. En obedo keto cing ma i tung, ka Daniel onongo owinyo i cwiny tutwal bedo marac pa iye; pien alama pa ada ma i tung nyutu kec. Obedo Mikael ma oketo cing i Daniel i kare maryo, pien onongo obito piny i agiki me ceng 21.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Tlawmpui ni pathum leh a chanve hmanlai taka entîr, Thupuan bung 11-a thuthangṭha hriattîrtu pahnihte kawngpui-ah an thi anga an awm zawh hnuah, aw kaṭhin pakhatin thuthangṭha hriattîrtu pahnihte a kaitho leh a. Chu chu vântirhkoh lian ber aw, mi kaithotu aw chu a ni. Daniel bung 10-ah Michael a lo chhukna, ni sawmhnih leh pahnihna-ah chu, kum 2023-a thuthangṭha hriattîrtu pahnihte thawhlehna nêna a inrem a ni. Thuthangṭha hriattîrtu pahnihte chu kawngpui-ah an thi anga an awm lai khân, Ezekiel hnênah an ruhro a ṭhen darh chu entîr a ni a; tin, ruam chhûnga ruhro ro tawh thi chu kaitho leh theih an ni ang em tih a zawh a ni. Tin, Ezekiel chhanna awm chhun chu, “Lalpa, i hria e,” tih a ni.

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Ezekiel dok pe owaco ni opokke cik me poro bot yela mago, ci en oporo, kadi bedi ka oporo, gityeko gubedo kacel, ento pe gucako bedo gi kwo. Poro mukwongo pa Ezekiel ne en me coko yela mago kacel, ento poro me aryo pe dwogo twero me cweyo yela mago me cako kwo calo lumony. Poro me aryo pa Ezekiel ne en poro pa cwer me adek, calo kit ma yweyo angwen onyutu kwede ka ogolo kwo i yela mago. Adamu mukwongo ne gicweyo i kit ma opore ducu, ento i ngeye okwanyo cente, ci okelo to i kom nyikwayo weng. Woko me yela ma oto pa Ezekiel rwatte ki cweyo pa Adamu i kit me opore kwede, pien Adamu ne gicweyo mukwongo, ci i ngeye Wod iromo tye onyo i iye yamo me kwo.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Pe twero waco ni lawa aryo gicako kom ma kigwoko ki dwong ka gikweyo gi dwogo i ngima, pien mano pe bino nyaka dwogo marom aryo; ento dwogo gi i ngima rwate ki wangeno pa Daniel me “marah” ma omiyo, ka gipoko i cal ma gineno. Rek i rek, yore me kido gityeko tero maber atir ki lok pa lacoc.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

I Buk me Nyutu, chapta apar acel, giko ceng adek ki abar, Roho pa ngima ma oa bot Lubanga odonyo i bot lakit aryo; ci gi ocung i ti gi; ci lworo madit owire bot jo ma oneno gin; ci obedo dwon madit ma oa bot polo waco botgi ni, “Binu malo kany.” Ci gi obalo malo i polo i wingu; ci jo ma kongo gi oneno gi.

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Mede, Roho odonyo iyegi; ci gicungo i tiye gi, ci ka gicunge, luoro obino bot jo ma gigenyo gi ma con gumoro ikom tho gi. Eka dwol mo okwaco gi me bino malo, ci jo ma gigenyo gi oneno gin matime. I Buk Ezekiel, mede gi nenone ni gubaro kede githo i piny mabur; ci lok me poro o yabe ma odwoko gi dok acel; eka lok me poro mar aryo omiyo gicung malo calo lweny madwong ma tek. I Buk Daniel, mede oneno rweny madwong ma omiyo yubo kit aryo, ci okete cing iye kare adek.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

I kare me acel ma kiketo lwet iye, pe tye ki twero; obedo i nino matek, ci wiye tye i tung piny. Nino nyutu tho. Ento en owinyo lok ma kiwaco.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Kik iparo ni man obedo ojwenge; pien cawa obino, ma iye jo weng ma tye i kabur bi winyo dwone. Yohana 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Ci Gabriel oketo Daniel i piny ki lima ki tyek, dong ogamo ni ocung; ocungo, kadi bene otye ka ocoyo. Eno dong owinyo lok pa Gabriel, ento pe onongo twero waco. Ezekiel bende oneno nino pa Kirisito, kede omiyo yore me timo otime calo kacel.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> I wi polo ma tye i wi wi-gi, obedo kit ma rom calo kom pa rwot, calo nen pa kidi safaya; ki i wi kit ma rom calo kom en, obedo kit ma rom calo dano, malo iwi. Aneno calo rangi pa amba, calo nen pa mac ma i yo weng i iye; ki i kit ma nen pa muc pa iye malo, ki i kit ma nen pa muc pa iye piny, aneno calo nen pa mac, ki tye ler ma i yo weng. Calo nen pa apoka ma tye i abwol i nino me kot, kamano nen pa ler ma i yo weng obedo. Man obedo nen pa kit ma rom calo cwec pa Rwot. Ka aneno ne, abwiro piny i wang an, ki awinyo dwon pa ngat acel ma tye owaco. En owaci bot an ni, Wod dano, obedi i tungi, ci abiwaco bot in. Roho odonyo i an ka owaco bot an, ci ocweyo an i tung an, omiyo awinyo en ma tye owaco bot an. Ezekiel 1:26-2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Neno man ocweyo Ezekiel ki Daniel aryo obale piny i tutu, ka gicwalo wi piny. I kit man, gi aryo dong guwinyo Lok pa Rwot; kacel gu keto gi i tung cing me winyo lok ma kicoyo botgi, ki i kare ma guwinyo lok, “Laro odonyo iyegi.” Kube me kit pa Lubanga kityeko pire ki cano Lok pa Lubanga ma Laro Maleng tye ka kobo. Lok en aye ma kobo kit pa Lubanga i kit pa dano. Ada man myero ogene me weko wa nongo ngec maber ikom piri madwong ki mit pa tuk me con me porofeti ma Gabriel omiyo Daniel i apar acel. Tuk me con me porofeti ma kinyutu i apar acel, en aye yore ma kobo kwede Yabo Maleng bot nyako ma pe gidul ma lanyuto.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Bot Ezekiel, kombedi pe ki loyo cawa omiyo ne cik ni myero ocwalo lok bot Adventism pa Laodikea. Kare me acaki keken, Ezekiel omiyo ngec ni Adventism pa Laodikea pe bi winyo lok mere, pien gin ot me goro. Tem pa Ezekiel obedo calo tem pa Isaia i boc abicel; ci, ki waci pa jo me neno aryo, ka Lubanga cweyo Daniel ki nino, ma en cal me tho, omiyo ne lok pi ot me goro pa Adventism pa Laodikea, ento pe bi winyo.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Eka Kristo kene dok oketo cing bot Daniel pi kare aryo; oketo cing i tug me dwog pa Daniel, macalo ka bene oketo tug me dwog pa Isaya ki kowe me mac ma aa ki i alta. Eka Daniel romo waco; ento dong pe tye ki teko, kacel pe tye ki pum. Kityo ki Ezekiel, pum bino kwede lok pa “yamo angwen,” ma obedo lok pa lanen me aryo pa Ezekiel. Lok pa “yamo angwen” pa Ezekiel rwate ki keto cing me adek pa Daniel, pien en ka kany ma pumi bino i lagi ka gi cungi calo lwak madit. En i keto cing me adek pa Daniel ma omiyo ne teko.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

I July 18, 2020, jo pa Lubanga me kare me agiki gicenyo piny, ki gityeko donyo i kare me kuro ma i lok me alama. Lok me con pa sealing kicwalo calo i lok me con pa 22 October 1844, nyo i gonyo me 1863. Rek me con ma kicwalo kon oyotore ki 11 September 2001 nyo i cik me Sunday, ento bende oyotore ki lok me con pa 18 July 2020 nyo i cik me Sunday. Gin me porofetik man obedo i tung mamite ni alama tye ki tyer mapol, kede ni tyer gi myero gikubo ki kabedo me lok ma giketo iye.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Ka watamo pi bino kede tic pa malaika mo keken i bot adek, gi tye ka roto ki rwom acel keken me gin matime. Gibino i kare ma porofesi ma ki tye kwede kityeko yabo. Porofesi meno ki rwate i kanyut adek: bino ne, mego teko iye, kede kagoyo lawote i agiki ne. I gin matime tye ki alama me yo mukene, ento i alama me temo adek, acel ma bedo bino pa malaika mo keken i bot adek, en aye alama me acaki ma iye porofesi kityeko yabo. Kwena ma kityeko yabo kimego teko iye ki moko adaa, kede moko adaa ki mego teko meno dong gitemo laco kede dako me gin matime meno. Agiki me gin matime kelo temo ma nyutu ni joma tye i temo adek gi ngec onyo pe gi ngec.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

I riyo ma ocake ki September 11, 2001 tutwal oo i cik me Sande, itwero nongo malaika adek. Me acel obino i September 11, 2001, me aryo obino i July 18, 2020, kede me adek bino i kare me cik me Sande ma bino macok coki (tem me litmus). October 22, 1844 rwate ki September 11, 2001, kede 1856 rwate ki July 18, 2020, kede 1863 rwate ki cik me Sande. Ka maleng, cawa ma aa ki October 22, 1844 nyo oo i 1863 bene rwate ki cawa ma aa ki July 18, 2020 nyo oo i cik me Sande, pien July 18 obedo kare me bino pa malaika me aryo i riyo me keto cing. Riyo ma lubo dong kiketo nying maber calo alama me yoo pire keken pa malaika mo keken.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

I nino dwe 18, 2020, ada tye ada ma kiyabo ma pe tye ka dong otyeko yubo, ma romo temo anywola meno. Teko me aryo i kare meno en ka jo neno aryo ocingo ka kiwot i kom too. Ka dong kiwot i kom too, ki temo gi me neno ka gin bitye ka gamo wang tic ma kiyabo i kare meno, ma kombedi tye ka time. Ka dong atemo me Cik me Sunday (atemo ma nyuto ada), kibiyabo ngat mene tye ka nyako ngec, ki ngat mene pe tye ka nyako ngec. Ka wa tammo kare meno ka dong tye ka kit ma ot pa malaika acel, ka dong wa keto October 22, 1844, oo i kom lweny me kwede i 1863, i kom kare me I nino dwe 18, 2020 oo wa i kom Cik me Sunday, wa nongo ni i 1849, Lakica White owaco ni Rubanga odiko cinge dok me rwateko jo ma gubedo ma ogik i among jo pa En.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Ki Ceng 22 me Dwe Okitoba 1844 dok i 1849, jo pa Lubanga gicwalo piny. I 1850, gi oyubo meza abicel me Habakkuk. I Dwe Janwari 1851, gi tye kinyutu kaca manyen i Review. Jo pa Lubanga gicwalo piny, ci malaika ma adek obino ki dic. Ci Lubanga ocako cobo gi dok, ci dok opango ranyisi me wang me kwena ma myero gicwalo, calo kit ma en otimo i 1842. Dic ma obino i Ceng 22 me Okitoba 1844, obedo medo me ngec; ci, i cik pa en, omede yubo; ci i 1856, ma agiki me dic en ogolo piny. Dic en obedo ikom "kare abicel ki aryo," ma obedo dic ma acel ma William Miller ongeyo, ci ma ginyutu calo acel i poropheti ma otyeko tyeko i Ceng 22 me Okitoba 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Ler pa "seven times", i mwaka 1856, ne obedo kacel agiki pa med ngec ma kicwalo bot Miller, Lakwena pa malaika me acel; ento bende, ne obedo ler me agiki pa malaika me adek, ma kicwalo i October 22, 1844. Kwero me ler i 1856, ne obedo kacel kwero pa med ngec ma kityeko yabo i 1798, ento bende pa med ngec ma kityeko yabo i October 22, 1844; en ne kicweyo woko ki bot joma ma, ka kany ki kare meno, giloko woko kitgi ki kit me bedo pa Philadelphia, cen i kit me bedo pa Laodicea. Golo wic me 1863, ne obedo me adek, kede "litmus test", ma kinyutu iye ki cal pe adier ma kigolo woko ler pa "seven times".

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Poto me mito ma acel me April 19, 1844, okelo i bot dul pa Philadelphia me malaika ma acel, pien Lubanga ogoyo cinge i wi bal ma nonge i but namba mogo i cal pa pioneer me 1843. Poto me mito ma acel me July 18, 2020, okelo i bot dul pa Laodicea me malaika ma adek, ki jo ma pe giyeyo ni i October 22, 1844, Kricito oyaro cinge i polo kendo okweno ni kare pe dong. I July 18, 2020, kwena kityabo ma ne me temo dul man pa nyako ma pe kicako. Macalo i 1850, i 2023 Rwot Lubanga onywero cinge odoko aryo me atera lacic pa Ezekiel ma kityeko otho i otur ki July 18, 2020. Tyen i 1851, onongo tye cal manyen me nyutu kwena, ma obedo tyeko lamalamo pa Habakkuk i dyel aryo; kono nyutu ni piny ki 2023, Rwot obi bedo ki banâ manyen ma tye ngima me yaro malo, ma kiyaro calo tabu aryo pa Habakkuk.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Pye aryo pa Habakuku gicoyo ne calo kit ki pye aryo pa Cik Apar me Nyasaye, kacel ki makati aryo me yweyo i dite me Pentekos. 144,000 giketo gi calo ofera me acoya, kede gin jo ma i Malaki ma gitero ofera obed “i cawa me con, calo i higni me con.” Gimiyo gi i wi calo ofera me yweyo ma piny weng bino neno.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Gonyo pa 144,000 cako ki pango kacel, kede pango man kitimo ki Lok pa Lubanga, pien lacic pa Ezekiel ma otho gipongo ki winyo Lok pa Lubanga, kun gitye ka otho keken. Ezekiel tye calo dano me tic ma oyubo lok ma pango lacic, ka Rwot yaro lwet ne dok i cawa aryo me pango otum pa En. Isaia, Jeremia, Daniel, Yohana kede Ezekiel weng ginyuto dano ma cwalo lok pa Lubanga bot lacic ma otho ma orumo.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Ka cogo ocul awobi, i Lawoti nyuto medde me ngec ma oyabo ka piny me temo cok otum, kede ngec man pire tek ka “calo bute me profesi pa Daniel ma rwate ki nino me agiki.” I profesi aryo pa Ezekiel, lanyut ma oyabo en neno me adek, ma en kwena pa yat me ceng wang acel ma tye ka kwo cogo i ka cogo, dok i yoo me keto twero miyo gi cung calo jo mony matek me lweny. Lanyut ma onyuti bot Daniel en lanyut ma kiketo calo kabaka me anyim i cabi me apar wiye acel. Ezekiel ki Daniel kacel gi nyutu “calo bute me profesi pa Daniel ma rwate ki nino me agiki,” ma en kwena pa yat me (ceng wang acel) ki kabaka me (anyim).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ento lok ma aa ki East kacel ki ma aa ki North bi miyo wic pa ne peko; ci obi woto ki tuju madwong me ketho, kede me golo woko jo mapol tutwal. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

I mwaka 1856, Ladit ociko me tyeko tic me cing rwatte pa jo megi, ento gin gikwanyo cing. Ngec ma En ociko me tic kwede pi gikwanyo gin ki i kitgi me Laodikia obedo “cawa abiriyo” me Lawitikus mukene acel ki abicel. Ka Ladit ocako rwom jo megi i dwe me July, 2023, En omiyo gin dok keken ngec me “cawa abiriyo,” ci i gin mukene ducu, onyuto ni i Nino me Kwayo Kica ma tye me kit ma lube ki nongo pa lanyut, turu me Yubili nocwako me dwoko dwone, ma bene obedo kare ma turu me abiriyo myero bene odwo dwone. Turu me Yubili en lanyut me “cawa abiriyo,” ci turu me abiriyo en two me adek. Ka Mikael olor piny i Daniel cabi me apar. Daniel ochan jo ma giyabo yub me nongo ngec pa jo ma gitimo lega me Lawitikus mukene acel ki abicel, kacel ki jo ma gidwogo me niang mung me porofeto me Daniel cabi me aryo.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Danieri nyutu jo ma otyeko cokke ki dwon pa Katonda, ka dong gitye ka oo i wi tyen gi, ka kigengo gi pi lando kwano me tito kwena ma aa ki i yot acel ki i kabedo me anyom. Gitye ka tito kwena man wa i kare ma cik me Sande ma cok bino pe oto. Tic me cweyo i polo lweny meno obedo lok me wanoro me profesi ma tino matek, dok kare ma Ubangwi cako rwatte kacel ki dano i pwony me otim piny ki rwom me cing me cing pa jo mia acel gi angwen acel ki aryo cako i lok me anyim ma onyutu i wero me apar ki acel me Daniel apar ki acel. Lok me anyim ma onyutu aa ki i wero me acel me Daniel apar ki acel wa i wero me apar ki abicel tye ka neno lok me anyim ma opong pe, ma en “kabedo meno me profesi pa Daniel ma rwatte ki nino me agiki.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Ka wa cako tam i kom wer 13 acii 15 me Daniel 11, ma otime mukwongo i lweny me Panium i mwaka 200 BC, pire tek ahinya me niang tere me wer magi. Panium en me adek i kin lweny adek me ajok-kaka. Lweny me acel ogik ki loyo pa papacy kacel ki lobo me lweny ma otum tic i nyinge, ma en United States, i mwaka 1989. Lweny ma olwongo, ma wer 11 ki 12 gilakwako, ma otimme ki Lweny me Raphia, kabaka me kabedo me anyim (Russia), bino loyo kabaka me kabedo me anywal ki lobo me lweny ma otum tic i nyinge i Ukraine. Lweny me adek bino bedo calo me acel, ka papacy (kabaka me kabedo me anywal) oloyo Communism (United Nations), kacel ki lobo me lweny ma otum tic i nyinge (United States). Ento lweny me adek me ajok-kaka, ma en Lweny me Panium, bene bino cako Lweny Madit me Piny me Adek.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> Macalo wiri ma kiloko-loko tye piny i loyo pa lwete matye piny i lapur pa Kerubim, kamako keken, gin matime i kit pa dano ma kiloko-loko bene tye piny i loyo pa Lubanga. I tung lweny ki kico me duli me lobo, En ma bedo i wi Kerubim cong tye ka longo gin me tic pa lobo.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Histori me kabila ma acel ikom acel gibedo i kare gi ki i kabedo ma kiketo pi gi, ka pe gitye ki ngec, ento gimiyo cawa i adwogi ma dwon ne, ma gin keken pe ginenge, waco bot wa. Bot kabila weng ki bot dano mo keken pa tin, Lubanga oketo pi gi kabedo i dwene madwong pa En. Tin dano ki kabila gipimo ki olut me pimo ma tye i lwete pa En ma pe otimo bal. Weng, ki yero pa gi keken, giciko gamo pa gi; ento Lubanga tye ka loyo weng me tyeko dwaro pa En.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> Lok me con ma An Atye ma Madit ociko i lok pa En, ma tye kagamo acel pacel i rek me poropheti, ki i con nyaka matwal, nyaka i anyim nyaka matwal, omwaco wa kama wa tye kombedi i yore me tuk, ki ngo ma kitwero geno i kare me bino. Gin weng ma poropheti okwaco anyim ni obiro time, nyaka kombedi, kityeko keto i pot buk me lok me con; ci wa twero bedo gi ber cwiny ni gin weng ma pod obino gibitimo i kitgi.

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> Agiki me kwanyo woko twero weng me piny kiwaco i anyim maber i lok me adier. I poropesi ma kiwaco ka kiwaco kwano pa Lubanga ikom rwot me agiki pa Isirayel, kimiyo lok man:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> 'En aye ma Rwot Lubanga owaco ni: Kwany tang wii, ki yweko kop me rwot: ... woyo malo en ma piny, ki golo piny en ma malo. Abi wiro woko, wiro woko, wiro woko ne; ci pe obedo dok, nyaka obino en ma twero ne; ci abi miyo bot en.' Ezekieli 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> Taaji ma kikwanyo ki Israel ocwalo ki acel acel bot piny pa Babulon, pa Medo-Persia, pa Giriisi, ki pa Loma. Lubanga owaco ni, “Pe obi bedo dok, nyaka obino en ma twero ne iye; ki abi miyo taaji bot en.”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> Kare meno tye macok. Tin alama me kare tye kacwalo ngec ni wan tye i tung me gin matime madit ki ma mere. Piny wa weng tye ka poyo. I nyim wang wa, lok ma Yesu onongo onyuto con ni gin ma obedo anyim dwogo ne, tye kityeko: “Obino winyo pi lweny ki lok pa lweny.... Ogwanga obi cung i wi ogwanga, ki piny pa rwot i wi piny pa rwot: kede obi bedo ki lapar, ki cwec matek, ki poyo piny, i kabedo mapol.” Matayo 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> Kombedi obedo kare ma opong loyo i kwayo me cwiny bot dano weng ma tye kwo. Ladit me piny, ki jo me kit lobo, dano ma tye i tung me geno ki teko, kede dano ki nyeke me dul weng ma gityeko paro, giketo wangegi i gin ma tye ka timore i but wa. Gitye ka neno kit me bedo ma ocuk tek ki ma pe kuc, ma tye i kind duli me piny. Gineno te mapol ma tye ka nywako jami piny weng, kede gi ngene ni gin maduong’ ki ma ocweco tye ka obino time—ni piny tye i wang bal ma opong loyo.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> Malayika kombedi tye ka gengo yamo me lweny, pi yamo pe gidiyo nyaka giciko piny weng pi bal ma obino; ento yamo madwong tye ka nyolo, otieka oywaro me kwallo i piny; ka Lubanga omiyo malayika mamegi cik me weko yamo, obedo ki kit lweny ma pire tek ma kalam mo pe twero coyo.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> Baibul, ka Baibul keken, omiyo ngec ma atir pi gin magi. Kany ki nyutu tuk ma agiki ma madit i histori me piny wa, gin matime ma dong gitye golo ladugegi i anyim, dwon me birogi timo piny oturur, ki cwiny jo gipotho pi bworo.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> ‘Nen, Rwot odoko piny opuk, odoko mabalo, oywoko wiye piny, kede oyalo jo ma bedo iye.... Gin obalo cike, giywoko ruk, gigolo kica ma pe giko. Ka en aye, kwer ocam piny, kede jo ma bedo iye gi ocako bedo pire peke.... Pange me bul ogiko, dwog pa gin ma pange ogiko, pange me adungu ogiko.’ Isaiah 24:1-18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> 'Aii pi nino! Pien nino pa Rwot tye paka, ka bino calo goro ma oa ki i Rwot ma loyo weng.... Bin ogwono i iye pa potogi, dogola gitye keken, ot me yie ojwang; pien yie oporo. Jami me cawa giyweyo! Dul me dyang gi cangi wii, pien pe gitye ki yak; ee, dul me meme gicako bedo keken.' 'Olut me mwon oporo, ki yom me opok obale; yom me pomogreneti, ki yom me pamu, ki yom me apul, ento yom me poto weng oporo: pien mor ocop woko ki bot nyithinda pa dano.' Joel 1:15-18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> Atye ki ping madwong i cwinya keken; ... pe atwero bedo but, pien iwinyo, o cwinya na, dwon opuk, dwon me lweny. Poto i poto gitye ka waco; pien lobo weng opoto woko.

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> 'Aneno lobo, nen, pe tye ki kit, ci poto; aneno polo, nen, pe tye ki ler. Aneno got weng, nen, gi ocwercwer, ki got ma tin-tin weng gi ocwer kamanok. Aneno, nen, pe tye dano mo, ki layeny me polo weng giwoto woko. Aneno, nen, lobo ma oporo obedo alang, ki kabedo weng me iye gibale opoto.' Yeremiya 4:19, 20, 23-26.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> "Aii! Pien kare meno maduŋ loyo, pe tye gin marom kwede; en con kare me peko pa Jakobo; ento obikwanyo woko ki iye." Yeremia 30:7. Education, 178-181.

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