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

Buk pa Daniel - Namba 125

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Yaro mite me porofetik: Tito lok pa Daniel 11:40 ki nyutu ma tye pi Kristianiti me cawa kombedi

Author

Jeff Pippenger

Published

March 9, 2024

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Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Lok 40 me Daniel 11 cako i cawa me agiki; ento lok en nyutu cawa me agiki aryo, ci pi kamano omiyo lakwedo me poropheti twero me rwate cawa me agiki ma acel ki cawa me agiki ma aryo. Ka kit man kiket, yo me kit pa Millerite ma ocako i 1798 rwate kwede yo me kit pa United States i 1989. Yore aryo man nyutu yo pa tung me Protestant ma adier, ki yo pa tung me Republican pa le me piny ma i Buk me Revelation chapta 13. Yore aryo man cako i cawa me agiki i 1798; ci cawa me agiki i 1989 keken obedo me mede ki miyo cimat me aryo pi nyutu yo pa adieri ma kiyab i lok en.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Wot pa Malaika ma adek obino i October 22, 1844, ento kityeko cweyo anyim kun gonyo me mwaka abic aryo ma ocako ki 1856 dok otyeko i 1863. Bino pa Malaika ma adek oketo odoco i September 11, 2001. 1863 onongo rwate ki cal me cing me acel pa Isirael me con i Kadesh, ki gonyo pa jo apar ma kicwalo gi me neno piny; ento September 11, 2001 onongo rwate ki cal me cing me agiki pa Isirael me con i Kadesh, ki gonyo pa Musa. Gonyo pa 1863 onongo rwate ki gonyo me acel i Kadesh, ma okelo ribo me tho i pat. Gonyo pa September 11, 2001 onongo rwate ki gonyo me agiki i Kadesh, ma okelo tho pa ladito pa Adventism me Laodikia.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Woto piny pa malaika i nino 11 me Agosti, 1840, ma oyubo muvimenti me 1840 dok cen i 1844, muvimenti ma Sista White owaco ni obedo nyutu ma lamal pa twero pa Lubanga, oketo cal pa nino 11 me Septemba, 2001, kacel oyaro nyutu ma lamal pa twero pa Lubanga.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Lacar ma rwate i yabo kwena pa lacar ma adek myero ocweco piny weng ki lamal pa iye. Tic ma ngolo piny weng kede teko ma pe gityeko neno con kiwaco con kany. Lwak me Advent me 1840-44 obedo neno ma lamal pa teko pa Lubanga; kwena pa lacar ma acel otyeko kelo ne i kabedo weng me misiyoni i piny weng, ci i piny mapat obedo tami madwong loyo me woro ma pe kinongo ne i piny mo keken coki ki Reformation me cawa apar abicel; ento gin man obiro loyo gi ki lwak ma tek i kite me nyiang agiki pa lacar ma adek.” Lweny Madwong, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Bino me acel pa malaika me adek i 22 i dwe me apar, 1844 (Kadesh me acel), obedo pi tyeko tic; ento jo pa Lubanga gi yero rwot manyen ki dwogo i Misri. I 1863, gi dong “keto odoco Jeriko”, ento pe gi kato i tic pa Lubanga me golo piny ogaa me Jeriko. Ka mano, omoko gi kwer me tho i dungu.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Joshua ogamo-gi laya i cawa meno, owaco ni, “Kwer obed i dano ma i wang Rwot Lubanga, ma obino cako yubo poto me Jeriko; obi keto dul pa en ki wod madit pa en, ki wod matin pa en obi keto bii pa en.” Joshua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Macalo ki Isirayel me con i Kadesh me acel, ma gi okwero lok pa Josua ki Kaleb, bur pa Isirayel me kombedi i Kadesh me acel (1863) okelo botgi lamo marac pa Josua. Ka Malaika me adek odwogo i 11 me September, 2001 (Kadesh me agiki), tic me agiki me aa i anyim me Lubanga oguro piny Jeriko ki olok pa Jeriko ocako.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Ceng 22 me Okitoba, 1844, onyuto bino pa Malaika me Adek; kede ka mano, onyuto bene bino pa Sunday ma obino piyo i kare me agiki. 1863 onyuto agiki pa kare me temo pa Malaika me Adek ma ocako i ceng 22 me Okitoba, 1844. Omio, 1863 obedo cal pa Cik pa Sunday ma obino piyo, pien Yesu kare weng onyuto agiki ki cako. I 1863, lobo oketo i dul aryo, kede bene, ka Cik pa Sunday obino, dul aryo gibi nyuto.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Kare me temo pa malaika me adek i gin matime pa Millerite ocake i 1844 ki ogiko i 1863, ki cako gi gikone, ma eni aryo, gutimo nyutu me cik me Sande me cawa me agiki. I tung cako (1844) ki gikone (1863) i gin matime, tye dwoko wi pa muvimenti pa Millerite (1856). Erac ka, kare eni tye ki coc me cing pa "Truth." Dwogo i Kadesh pi tyen aryo i September 11, 2001 nyutu cako pa yore me temo pa malaika me adek, ma ogiko i cik me Sande ma bino macokcok, calo kit ma kiloko i 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Cak ki cik pa Sunday eno nyo i giko kare me temo pa dano, Jeriko ki ogweng pa en bikwanyo piny, i rwate kwede keto me hukumu ikom dako malaya pa Babulon ma kityeko yaro i histori eno. Ayaa 40 cako i 1798, ki giko i cik pa Sunday ma tye ka bino cok i Ayaa 41. Kare me agiki i 1798 yaro rek me iye pa kanisa pa Lubanga, cako ki Milerait pa movimenti pa laka ma acel nyo i movimenti pa laka ma adek ki 144,000. Weng i aya acel keken.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Lweny ma tye ikom Rwot me North ki Rwot me South, ma ocake ka twero pa Rwot me South ocako loyo i 1798, otyeko i 1989, ka Rwot me South ogoye ki kacel pa lwak ma 5 ki ma 6 i porofesi pa Bibil. Lweny pa Rwot me North ki Rwot me South ma ocake i 1798, jo Milerait gin neno ne keken calo lweny ikom Roma, ma gin neno ne calo twero aryo me ketho piny: Peganisimu ki Papalisimu. Ka lweny otyeko i 1989, twero adek weng me ketho piny onongo tye katic iye, ki ne omake cako nyutu pa porofesi pa twero adek magi ma telo piny bot Amagedon, ma kanyutu i kit me kabedo pa piny i Daniel 11:45.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Cik 40 dok 45 nyutu yore me lok pa janabi pa twero adek ma gitero Papa i agik pa en i tung lawota pi ki got maleng ma madwong. Ka ki ngeyo kakare, gin me con me janabi ma ki nyutu i cik 41, oywako cik 41 dok 44.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Kadong, kacako ki cawa me agiki i higa 1989, ki lami me aryo pa higa 1798, ma yaro cako ki agiki pa lweny i kin Rwot pa tung cen ki Rwot pa tung bor, lok me 41 dok i 44 nyutu cwak me adek pa Papasi ma olaro ma kelo tho dong ocobo, ki lok me 45 obedo kama en obino i agiki. Lok-gi, ka gicako pire-gi ki wang me neno man, giyaro kit pa gin ma otime con ma tye i boko pa Kanisa pa Nyasaye, calo kit ma rwom ma tye i kin mihuri abicel ki kanisa abicel i Kitabu me Rweny pa Yohan.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Rek pa mukato me janabi ma ki nyutu kwede 1798, pire kene nyutu hukumu me nongo ngec; kede rek ma cako i kabedo acel i 1989, pire kene nyutu hukumu me timo cik. 1798, pire kene, nyutu tic pa lakwena ma yubo yo pi Lakwena pa Singruok, kede 1989, pire kene, nyutu tic pa Lakwena pa Elija.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Cako ki mwaka 1798, ikare ma buk Daniel ma kikano oyab woko, wamede ngeyo ikom mukato me lacar, ma iye Kristo oketo jo pa En i kica me rwom ma omiyo rwom matwal me kit pa Lubanga ki kit pa dano. Kica pa nino ma agiki eni kiyaro ne dok dok i Buk me Lok pa Lubanga.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Nen, kare bino, owaco Rwot, ni abi timo kica manyen ki ot pa Isirael, ki ot pa Yuda: pe calo kica ma atimo ki luna megi i nino ma agamo gi ki lweta me acwalo gi woko ki piny pa Misri; ma kica na gi obalo, ka an obedo laco i botgi, owaco Rwot. Ento mano obedo kica ma abi timo ki ot pa Isirael: Bang nino meno, owaco Rwot, abi keto cik na i iye gi, abicoyo ne i pwon gi; ki abi bed Lubanga pa gi, gin obedo jo na. Ki pe dong gibi kwane ngat mo lare ne, ki ngat mo owad ne, waco, ‘Nge Rwot’; pien gin weng bangeyo an, matidi ki madwong, owaco Rwot; pien abi weko lok marac megi, ki richo megi pe abi paru doki. Jeremia 31:31-34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Lunabi weng tye ka nyutu “nino me agiki,” kede i loka pa lunabi nyig coc “nino me agiki” nyutu kare me bura. Malaika me acel obino i 1798, i kare me agiki, me cwal ngec ni yabo pa bura obino cako i 1844, ma bene obedo bino pa “nino me agiki.” “Nino me agiki” gin “nino” pa Jeremia ma bi bino, ka Lubanga “obi weko” “kwergi” ki “pe dong obi paro” richo pa jo me en. Tic meno kityeko ki Kristo, calo Jadolo Madit, i nino me gonyo ma antitipiko, i “nino me agiki.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Ka Adventism me Millerite onongo mede ki gen me wot i lero ma tye ka medo pa malaika me adek ma obino i ceng 22 me October, 1844, onongo gi dong tye i ganggi ma pe otum ki Yesu. Man aye ma Jeremiah tye ka tami ka owaco ni, "bang ceng gino." "Ceng gino" aye kare me poropeta ma okelo i 1844 ki otyeko i 1844. Gin aye "ceng" ma Daniel, chapta apar aryo, owaco kwede.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ento wot i yoo pa in nyo agiki obino; pien ibi bedo i kuc, kede ibi bedo i kabedo pa in i agiki pa nino. Daniel 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

I agiki me cawa, onyo macalo Jeremaya owaco ni, ‘ka cawa magi otyeko,’ Kristo onongo ocimo me keto cik ne i wang kom pa jo ne ki goyo coc me cik ne i cwinya gi. Wang kom obedo kit ma piny, ma Paulo lwongo ne ‘ring’; ento cwinya obedo kit ma malo. Kica ne ogamo ni obimiyo jo ne paro manyen i kare me lok cwinya, kede kom manyen i Dwogo pa Kristo ma aryo. Dano otwoke ki Adamu, ma kicweyo iye i cal pa Lubanga, ki ma kicweyo ki kit ma malo kede kit ma piny. Kica pa Kristo obedo me yar woko dano weng i kitgi me aryo ki bot kwac pa tim marac.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> I cawa agiki pa gin ma otime i piny man, kwer pa Lubanga ki jo ma gwoko cikke pa Lubanga bi dwogo manyen. ‘I cawa en abi timo kwer pi gi ki le pa bur, kede layeny pa polo, kede gin ma nyolo i piny; kede abi bobo rom ki okang, kede abi kwanyo lweny woko ki piny, kede abi miyo gi obed maber ki kuc. Kede abi tero in obedo cwaa pa an kare weng; ee, abi tero in obedo cwaa pa an i kakare, kede i kumi, kede i hera ma ber, kede i kica. Kadi pe, abi tero in obedo cwaa pa an i yie ma opong; kede in bi ngeyo Rwot.’

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> Kadong i cawa meno, Rwot owaco ni: abi winyo; abi winyo polo, ki polo bi winyo piny; piny bi winyo kalo, waini, ki myen; ki gi bi winyo Jezreel. Ki abi keto en pi an i piny; ki abi rwako kica bot ne ma pe okwako kica; ki abi waco bot gi ma pe gin jo na ni: un aye jo na; ki gi bi waco ni: in aye Jwok na. Hosea 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> "'I cawa ne, . . . gin ma odonyo i Israeel, kede gin ma otyeko yaro ki i ot pa Jaakob, . . . bi cungo i Rwot, Maleng pa Israeel, i adwogi.' Aisaia 10:20. Ki bot 'piny weng, kede kaka weng, kede leb weng, kede jo weng' bino bedo gin ma bi dwoko lok ne ki cwinya mamal, 'Lworo Lubanga, kede miyi ye bot en; pien cawa pa kwac pa en o aa.' Gibineno weko woko cal weng me lamo ma kobo gi i piny man, kede 'bi lamo En ma ocweyo polo, kede piny, kede nam, kede cere me pi.' Bi wolo gi ki kobo weng weng, kede bi cungo i wang lobo calo cing ma nyutu kica pa Lubanga. Pien gi gwoko cik weng pa Lubanga, gibinongo ngene ki malaika kede ki dano calo gin ma 'gi gwoko cik pa Lubanga, kede yie pa Yesu.' Revelation 14:6-7, 12."

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “Nen, cawa tye kabino, waco Rwot ni, ni ngat ma puro lobo obi loyo ngat ma kwanyo; ki jalolo gerepu obi loyo ngat ma yubo cim; ki got ma lamal bi kobo waini ma ber, ki gotcok weng bi yweywe. An abi dwogo doggi pa jo me Isra’el, ki gibi yubu poto ma gubur, ki gibi bedo iye; ki gibi pot yogo waini, ki gibi min waini me iye; gibi cwe ogor, ki gibicam piregi. An abi poyo gi i piny megi, ki pe dong gibiyweyo ki i piny megi ma amiyo gi, waco Rwot Lubanga mamegi. Amos 9:13-15.” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Ka Yeremia owaco “ki cing ceng meno,” ceng magi ma onongo obedo i anyim tic ma ki nyutu pire kwede bino pa Kristo citen i tempu ne me yweyo ne, gin aye kare me lamal ma otumu i 1798 ki 1844. Otum pa ceng lamal meno (kare) okwayo higa 46, ma i gin ka Kristo oyubo Tempu pa Millerite; ci ka obino citen i October 22, 1844, en obedo tye ka opongo Malaki chapta adek, ma en bene opongo ka oyweyo tempu i acaki ki i agiki pa tic mamege.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Ka oyweyo ot pa Lubanga ki jo me cayo kede jo me cato pa lobo, Yesu opango kit ticne me yweyo cwinya ki pwodru me richo,— ki dwaro pa lobo, ki dwaro me kene kene, ki yore marac, ma koko pwon. Malaki 3:1–3 kikwayo. The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Ci, “inyo ceng meno,” Kristo ohero yweyo ot pa Lubanga ma En oyubo, ma nyutu tic pa En me yweyo cwinye pa jo pa En ki woko i lony pa richo; onyo, calo ma Jeremia owaco pi cono cik pa En i cwinye ki i tung cing.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Pien ka otyeko nongo bal i gi, owaco: Nen, ceng obino, waco Rwot, i cawa ma abi timo laloc manyen kwede ot pa Israel ki ot pa Yuda; pe calo laloc ma atimo kwede kwaro gi i cawa ma akwano gi i lwete me dwogo gi woko ki piny pa Misri; pien pe gu mede i laloc amiya, kadi aboyo woko ki botgi, waco Rwot. Pien man en laloc ma abi timo kwede ot pa Israel inge cenggi meno, waco Rwot; abi keto cikke amiya i pocgi, kadi abi coyo gi i cwinye gi; kadi abi bedo Lubanga pa gi, kadi gin bende obed jo pa an. Hebrews 8:8-10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Lok “cawa meno” obedo “agiki me cawa” pa Daniel, ma ogiko i 1798 ki 1844. Rek pa le me Protestant ma cako i 1798, i Daniel 11:40, tye keto dwong i rwom me lagam ma kiketo ki 144,000. Lok me Leb Ebru “lot” obedo kidi matidi ma gitiyo kwede me moko yubu pa ngat. Kigamo Daniel ni myero ocet oturo (i tho) nyo i kare me “agiki me cawa”, ka i 1844, diyo bicako, ki yubu pa Daniel bi moko.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ento wot i yoo pa in nyo agiki obino; pien ibi bedo i kuc, kede ibi bedo i kabedo pa in i agiki pa nino. Daniel 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

Gin 'nino' pa 'agiki pa nino' tye calo cawa me poropheti ma otyeko i 1844, pien oko ki ikare meno cawa me poropheti pe dong tye. Mwaka 2,300, ma en kwena me 'marah' me tero ni nyutu kacokce pa Kristo i Ka Maleng pa En, ci otyeko; kede mwaka 2,520 me cwiny marac ma agiki bene otyeko, calo ma nino pa cwiny marac ma acel otyeko i cawa me agiki i 1798. 'Piny nininge,' ma Yeremiya owaco, ci Paulo dwogo waco iye. Paulo dwogo loke i 'piny nininge' pa Yeremiya kare aryo; pien Paulo pe keken waco ikom kovenanti ma myero okete 'piny nininge', ento madito loyo gin weng, en tye ka nyutu tic pa Kristo calo Jadolo Madit.

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Pien ki lamal acel keken, otyeko maber pi kare ducu jogi ma kikweyo maleng. Bende Roho Maleng bene omii wa ranyisi; pien i con ocako owaco ni, Man obedo rwate ma abi keto ki gi ikare meno oko, Rwot owaco ni, Abi keto cikke na i cwinya gi, ka i paro gi abi goyo gin coc; Ki richo gi ki balgi, dok pe abiparo. Kombedi, ka kikweyo gin man, dong pe tye lamal me richo dok. Kono, laremera, wa tye ki ngwec me donyo i kabedo maleng loyo ducu, ki rem pa Yesu, kun yo manyen ki ma tye kwo ma oyubu maleng pi wa, kun labut—en aye rwome pa en—, ka wa tye ki Lajol Madit i ot pa Lubanga. Hebrews 10:14-21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Higa 220 ma ocobo poropheti pa neno me marah pa onenore pa Kirisito ki poropheti me higa 2520 pa neno me chazon pa mukato me poropheti, oketo kacel cakke pa kare aryo me poropheti magi ki kobo me lamal ma nyutu kacel pa pire kene pa dano ki pire kene pa Lubanga, ma obedo tic ma Kirisito otimo i yweyo ma otime i kare pa wot pa malaika ma adek, ki opong iye i kica ma otimo ki 144,000.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Neno me chazon, ma nyutu keto i piny ot pa Lubanga, en neno me dano ma richo oketo gi i piny, cok ki kare ma Adam oyiko cik pa Lubanga i Yam me Eden; ki neno me marah, ma nyutu tic pa Kristo me dwogo kede puro ot pa Lubanga, gin aryo keken otimore i dwe 22 me Akitoba, 1844. Tye porofesi aryo me higa 2,520 me kwon pa Lubanga, ma nyutu keto i piny pa lwak kede ot me maleng pa Lubanga.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Poropesi aryo magi ginyutu pugu me tuk i wi dano weng, ma bino dwogo ki neno me Marah. Kec aryo pa Lubanga i kom jone magi ginyutu kec ma obedo i kom dano ma opoto, ma romo keken me lweyo woko ki dwogo dano ma opoto ki tic pa Kiriisto me dwogo yubo ka yweyo Ka pa Lubanga ma opoto.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Cwinyo madwong aryo tye ka nyutu kit ma maloyo ki kit ma mapiny pa dano. I kare me poto pa Adamu, kit ma mapiny ocako lubo kit ma maloyo, ki kero pa Kiristo pi dano ne ni kit ma maloyo obed lubo kit ma mapiny. I kare me poto pa Adamu, kit ma maloyo opoto woko bot apoya pa kit ma mapiny, ki kero pa Lubanga odwoko i gedo. Man aye ma ‘dwoko’ me Bibul nyutu. Bedo ma ki dwoko nyutu ni kiketo dok kit ma maloyo i kabedo me lubo ikom kit ma mapiny. Dwoko nyutu ni dwoko i gedo, onyo wire piny.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Cim ma acel i kom lobo me tung malac, obedo cim i kom kit ma piny ma orwate kit ma malo i kare me opoko i peko. Cim eno obino acel, pien Kirisito ocako tic me golo-dwogo i kam ma ocako, ci en ocako ki con me kit ma piny, ma obedo con me mit me acam. Kirisito ocako tic ne ki nino 40 me kweyo acam.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> Kristo onongo ngene ni, pi me cwal maber cal me gwoko kwo pa dano, myero ocako tic me woko dano kany ka kobo ocako iye. Adam opoto pi weko cwinyo me kacam. Me keto i wii dano ni tye oweko gwoko cik pa Lubanga, Kristo ocako tic me woko dano ki yubo yore me kom pa dano. Poto i kit maber, kacel ki bedo marac pa dul pa dano weng, dong madwong obino ki weko cwinyo me kacam ma orir. Testimonies, Dul 3, pot 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Kec mar aryo obedo i kom kit ma malo, ma kiketo calone kwede lobo me Rwot me tung cen, kama Jerusalem obedo iye, ma en ot pa lwak ma Lubanga oyero me keto nying pa En iye. I dwe me 22 me October, 1844, tic ma Kirisito otamo me timo, ki tic ma kombedi tye atimo, kiketo calone kwede lacer aryo me Ezekiel.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Ka lak aryo pa Ezekieli kigamo kacel me doko lak acel pi kare weng, en obedo nyutu kwer ma iye Kristo okwanyo richo ki bot jo pa En pi kare weng, ki dwoko kit ma malo ki kit ma piny i larem me rwom ma atir, ki dano odoco doko opong. I kit me pe lok cwinya, kit ma piny pa dano, ma ki yaro ne ki goro ma acaki, onongo otye rwode i wi kit ma malo pa dano, ma ki yaro ne ki goro ma agiki. Kono, goro ma acaki onongo obedo i kom lobo ma i bor, ma i kabedo pa piny tye 'malo' ki lobo ma i cen.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Mwaka 220 ma orwate neno aryo me marah ki chazon ki kit pa Lubanga ki kit pa dano, i cako gi weng, dogi rwate dok obed tong acel ka Kristo otyeko tic pa malaika me adek ki jo 144,000. En aye poropheti me kwec ma agiki ikome lobo pa ruoth me bor, ma orwate ki poropheti me apyeo i 1844; pien cingruok omiyo wii manyen i loko cwiny, ento ring manyen (lobo pa ruoth me wi) obed dwoko keken i odwogo me aryo i kare matidi tutwal.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

I rek ma namba piero aryo i pot-buk apar acel me Daniel nyutu cawa me agiki aryo weng, ki ka timo kamano kicano bene rek ma iyie ki rek ma i woko me gin mukato me lok pa lanabi i kare me lewic me piny ma i Buk me Revelation pot-buk apar adek. Lok adiera ma ki yabe woko i rek man gitero calo rek me adiera ma iyie ki ma i woko, ma Kristo obino me nyutu keken ki tyeko i iye joggi. Adiera ni kit ngat ma ki kacelo ki kit pa Lubanga pe timo richo, omiyo calo i ler ma okube ki yabe woko me ngec, ki obedo adiera ma iyie pa jo pa Lubanga i cawa me agiki. Ler ma omiyo calo ki lweny ma tye ikom twero ma tye cako kawo piny odok i Armageddon, obedo adiera ma i woko pa jo pa Lubanga i cawa me agiki.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Lok pa Rwot obino dok bot an, waco ni, “En acel, in, wod dano, kwany lati acel, i coyo iye: ‘Pi Yuda, ki pi nyithindo pa Isirayel ma tye kwede.’ Eka ikwany lati mukene, i coyo iye: ‘Pi Yosef, lati pa Efraim, ki pi ot pa Isirayel weng ma tye kwede.’ I dunygi dok i lati acel; gibidoko acel i cing mamegi. Ka nyithindo pa jo mamegi bi waco bot in waco ni, ‘Pe ibin nyutu wa gima itero ki gin man?’ Iwaci botgi ni, ‘Itye waco Rwot Lubanga ni: Nen, abi kwanyo lati pa Yosef ma tye i cing pa Efraim, ki dul pa Isirayel ma tye kwede; abi keto gi ki iye, keken ki lati pa Yuda, abidoko gi lati acel, gibidoko acel i cing mamega. Ki lati ma icoyo iye gibed i cing mamegi i nono me wanggi. I waci botgi ni, Itye waco Rwot Lubanga ni: Nen, abi kwanyo nyithindo pa Isirayel ki i tung jo ma pe yaro Lubanga, kabedo ma gidonyo iye; abicoko gi ki tung keken, abikelo gi i pinygi kene. Abidoko gi jo-piny acel i piny, i got pa Isirayel; rwot acel bitye rwot pi gi weng; pe gibidoko piny aryo, ka pe gibalogi dok i kom aryo kacel. Pe gibicenogi dok kwede luyworo gi pire tek, onyo ki gin ma pe yaro, onyo ki balgi mo keken; ento abi warogi ki i ganggi weng ma gitur iye, abicelogi; kacel gi mano, gibidoko jo mamega, an abedo Lubanga pa gi. Davida lacwaka mamega obedo rwot ikomgi; ki gi weng bitye kwede lami-kweyo acel; gibiwoto i kwan mara me tung, gimon cikke na, gitemogi. Gibibedo i piny ma amiyo bot Jakobo lacwaka mamega, ma kwede kwedi tedo kwedgi obedo; gibibedo iye, gi keken, gi nyithingi, ki nyithingi pa nyithingi, pi kare weng; lacwaka mamega Davida obedo ladit pa gi pi kare weng. Dok keken, abibedo ki gi laloc me kuc; obedo laloc ma pe giko kwede gi; abipalo gi, abimedi gi mapol, abiketo ceri na i tunggi i iye pi kare weng. Dera na bene bitye ki i tunggi; an abedo Lubanga pa gi, gi bitye jo mamega. Ki jo ma pe yaro Lubanga bigngeyo ni an Rwot abalo Isirayel, ka ceri na obedo i tunggi pi kare weng.” Ezekiel 37:15-28.

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