Article

# The Book of Daniel - Number Twenty

Buk pa Daniel - Namba 20

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daniel ki Nyutu: Yaro woko lela me nyutu pa lwak me keto malo ki golo piny

Author

Jeff Pippenger

Published

December 15, 2023

Formats

PDF
Word

Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Sister White kare mapol nyutu ni pwonye me janabi ma myero ki ngeyo ginyutu kede donyo malo ki poto pa lobo pa rwote.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> Ki i cako ki bolo pa piny, macalo kit ma kityeko cweyo piny i Buk Daniel ki Buk me Nyutu, wa myero wangeyo ni lamal me yen-ii keken ki dit pa lobo pe tye ki welo. Babilon, ki twero ne weng ki dite, ma piny wa pud pe oneno doki pire keken—twero ki dite ma i wang jo me cawa nen calo pe yub, pe balo—tyeko obalo woko weng! Calo ‘yit me yecu,’ otyeko obalo. Yakobo 1:10. Eyo bene piny pa Medo-Persia obalo, ki piny pa Gresia ki Loma. Kede bene gin weng ma pe tye ki Lubanga calo twolo pa gin, gibalo. Gin keken ma kicango ki dwaro pa En, ki ma yaro kit pa En, aye romo bedo. Cik pa En aye gin keken ma matir ma piny wa ngeyo. Laneni ki Rwodi, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

‘Cako malo ki boro piny’ pa duk me rwot ma gicoyo i Kitap Daniel ki i Kitap Gonyo (Revelation) obedo iye madwong pa yo ma kakare me kwano poropheti. Boro piny pa Babulon gicoyo calo boro piny pa Babel pa Nimrod i Genesis 11. Ci i Daniel 5, Babulon oboro piny doki. Lok me giko pa Papacy me cako i teko i mwaka 538, ki borone piny ne i 1798, bende coyo borone piny ma agiki pa Babulon, pien teko pa Papacy i poropheti obedo Babulon me lamo. Papacy oboro piny i 1798, ki Kitap Gonyo 18 nyutu borone piny ma agiki. I Daniel 11:45, Papacy, ma kicoyo kany calo rwot pa tung maloyo, obino i agiki, pe tye ngat mo me konyo. Man tye katime ka kare me tem giko, pien 11:45 ki 12:1 gicoyo lok me giko acel keken.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> En obiketo apup pa ot pa rwot mamege i tung pi, i got ma laling ki dwong; ento obino i agiki, pe obedo ngat mo ma obigonyo. I kare ango Mikael, rwot madit ma tye kagwoko nyithindo pa jo mamegi, obicake; bibedo cawa me bal, macalo pe obedo con kun piny obedo nyo i kare ango con; ento i kare ango jo mamegi obigonyo, dano mo keken ma ononge ki kicone i buk. Daniel 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ngec pa malaika ma aryo tye ki kom gin ni, Babilon oboro ka aryo. Babilon me ikom-ikome, ma ki yaro ne ki Nimrod ki Belshazzar, oboro ka aryo; kede Babilon me Lamo oboro i higa 1798, biro dok oboro ka giko cawa me tem pa dano.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Ci malaika mamoko odito, kowaco ni, “Babilon opoto, opoto, buru madit eno; pien omiyo jo piny weng ometh waini me cwiny marac me bwenzi pa en.” Revelation 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Nyutu odoco pa gudo pa Babilon i lok pa malaika ma aryo omiyo tung pa lok me porofeti me yaro ni dwoko aryo pa lok ki nyutu i Buk pa Lubanga obedo cal pa lok ma kicweyo kacel pa malaika ma aryo ki Midnight Cry. En bende okwako ki yiko cik ma Sister White oyaro, ikom ni kwano porofeti myero obed i tung pa cako ki gudo pa lwak ma kitero gi i buk pa Daniel ki Revelation. En bende nyutu cal ma yubo ni me yaro ngec maber ikom gudo pa Babilon, ngat ma kwano porofeti myero okel kacel gudo weng pa Babilon, "line upon line," me cweyo lok pa porofeti ma atir ikom gudo ma agiki pa Babilon.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Poto pa Babilon ma obedo tung aryo i kwena pa malaika ma aryo, gityeko keto piny iye ki cik me poropheti ma nyutu ni adwogi kicweyo i lok me laloc aryo. Poto pa Babilon ma kiketo tung aryo i kwena, nyutu kit me tic me poropheti ma i Bibul gityeko lwongo ni “kot me agiki.” Kit me tic maleng meno, ma obedo “kot me agiki,” obedo timo me kongo rek mapol me poropheti i tung acel, “rek ki rek.” Ka lacam me poropheti otego kwede, kit me tic ocweyo kwena me kot me agiki. Kwena me kot me agiki, ma ocweyo ki tero me kit me tic maleng, ci bangeyo kigoyo ne i gin ayela me poropheti ma kigamo pa malaika ma aryo ki “Midnight Cry.” Man onongo obedo adwogi i gin ayela pa wot pa malaika ma acel, ki kombedi bene obedo adwogi i gin ayela pa wot pa malaika ma adek.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Pot buk angwen ki abicel me buk Daniel ginyutu rek me mukato ma omako woto i malo ki cako pa Babulon, ma ki yaro ne ki Nebukadnezar i pot buk angwen, ci poto ki tyeko pa Babulon, ma ki yaro ne ki Belshazzar i pot buk abicel. Ka gi rwate, gikelo rek acel me poro. Rek me poro ma gikelo ki pot buk aryo magi, angwen ki abicel, myero kiket i wi pot buk Daniel acel dok i adek, pi keto piny kwena me kot me agiki.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Chapta aryo ginyutu opoto ki dwogo ochung pa Nebuchadnezzar, kacel ki opoto ki obalo woko pa Belshazzar; ci ginyutu opoto pa Babulon i acaki ki i agiki pa rek. Rek me poropheti ma chapta aryo gicweyo, kiketo i kit ma Babulon opoto, dwogo ochung, doki opoto. Gin man keken tito ni chapta aryo meno tito cal pa kwena pa malaika me aryo. Chapta aryo tito cal pa gin matime pa lec ma oa ki piny i Revelation apar adek, ci i gin matime meno, kwena pa malaika me aryo ki Dwon me Oturo kikobo aryo.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Kamano, mapir wa cako poko wii wa pi pot buk angwen ki abic me Daniel, wa bi nyutu yore me tic ma lamaleng ma obedo kome me agiki; ci kun timo kwede yore man wa bi nyutu ngec me kome me agiki.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Alama madwong i lok me kare pa malaika ma acel ki ma aryo obedo kit me tic ma kiloko ki cik pa William Miller me yaro porofesi. Cik meno dano otiyo kwede me nongo kwena pa Ryemo me Otum, ka kwena meno obedo kwena me koth me agiki pi lok me kare meno. Alama madwong i lok me kare pa malaika ma adek tye obedo kit me tic ma kiloko i nying "Prophetic Keys". Cik meno myero kiketi rwate ki cik pa William Miller me nongo kwena pa Ryemo me Otum i lok me kare wa ma tye kombedi, ka kwena ma kityeko cweyo kombedi ki cik meno obedo kwena me koth me agiki pa nino ma agiki. Cik pa Miller tye calo koth me acaki i lok me porofesi pa liech me piny, ka cik meno, ka kiketo rwate ki "Prophetic Keys", tye calo koth me agiki i lok me porofesi pa liech me piny.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Koth me agiki obedo kit me tic ma kitiyo kwede me yubo lok. Tye jogi ma gicwalo woko i yore marac, pien giyenyo bedo ma koth me agiki kelo, ento pe ki pud yeny lok ma oyubo bedo man. Laa me Kriciti ma Pentecostal nyutu peya tutwal kit me cwalo woko i yore marac eni. Kit acel acel me yore marac eni tye bene bot jogi ma giyenyo lok pa koth me agiki, ento gikwero yeny kit me tic ma nyutu kede ki keto i nining lok pa koth me agiki. Ka pe tye kit me tic ma kakare, pe twero nyutu lok ma kakare. Ka pe tye lok ma kakare, bedo ma kakare pe romo nonge.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Rwom pa ada me Baibul man pe gineno ki jo mapol, pien pe gi paro ni tye yoo acel ma atir me ngeyo Baibul, kede ni tye yore mapol ma pe atir me ngeyo Baibul. Yoo ma pe atir me ngeyo Baibul, ma dano mapol loyo yero, en ni gigeno itam pa jo mukene ikom ngo ma Baibul tedo. Peko man obedo ma tutwal i bot dano, omiyo kanisa weng-weng tero nyonyo me dwoko mito marac man pa apokgi. Mito marac man kelo piny tic marac me tero nyonyo me joladit ma giteno kwede calo jo ma ladit me laticwiny i ngeyo pa Baibul, ma gibiyubu i kit maber ngeyo pa apok ma pe ki pwonyo. Baibul tye kwede yore ma ocobo maber me kit pa kanisa, ma tye ki joladit, janabi kacel ki lapwon; ento Baibul pe con keken ogamo golo cal me tero pa kanisa ma kelo tero nyonyo me joladit ma kiwilo gi pi yero ngo ma en ada, ki ngo ma pe ada; kacel ki lacen, ngat ma tye heretiki, ki ngat ma pe tye heretiki.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Tem maber wek inyutu ni in obedo ma kicwako bot Lubanga, latic ma pe tye ki kweg, ma wilo lok me adwogi maber. 2 Timoteo 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Ladit pa kanisa myero obed ka cwalo tam, kwero, pwonyo, ka gwoko ki doktrin ma pe adwogi, kede jo ma ywayo doktrin ma pe adwogi; ento wa keken myero “kwan wek wanyutu wa pire keken” “ni kiyaro ki Lubanga,” ki “yubo maber lok me adwogi.” I timo man, myero wa ngene yore me timo ma Baibul ociko calo yo ma atir pi yubo maber lok me adwogi. Buk me Yesaya ociko gin magi i kom kot me agiki, omiyo kany ni wa bi cako.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1-13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

I kacoc ma okato anyim, wan otyeko waco dok dok ikom "cal me alama" ma ki yiko malo me kwaco nyithindo mukene pa Lubanga woko ki Babilon. Cik agiki me pot karatac Yesaya 27, tero lok ikom tic pa cal ka owaco ni, "opur madongo obipuru, ci obino gi ma onongo tye i tung ketho i piny pa Asuria." Asuria obedo cal pa Babilon i cawa me agiki, ci gi ma winyo ngec me ciko ni gibino woko ki Babilon i cik eno, gibino gikwong Lubanga ki gin ma kimiyo calo 144,000 ma i poropheti kiketo gi i "Got Maleng i Yerusalem."

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Rek owaco ni, "ci obi time i nino meno." "Nino meno," ma en nino ma i iye dwon ma aryo pa Nono pa Yohana chapta apar aboro kwaco lutino mukene pa Lubanga ki i Babilon, en obedo kare pa chapta weng. Dwon ma aryo pa Nono pa Yohana chapta apar aboro oroo i kare me Cik pa Jumapiri, ka ki paro malaya pa Tiro.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Ki an owinyo dwon macel ma obino ki i polo ma owaco ni, Binu woko ki iye, jo me an, pi pe upang i richo pa en, ki pi pe uyudo gin me gonyo pa en. Pien richo pa en o chopo nyaka i polo, ki Lubanga oparo bal pa en. Revelation 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Yesaya 27 ocako ki nyutu kare acel keken ma agiki ogiko kwede, ka owaco ni, “I kare meno Rwot, ki ligangla me en ma peko, madit, ki matek, obigonyo Lewiyatan, ocuc maruc; en aye Lewiyatan, ocuc ma opoto; kadong obinego Diraagon ma tye i pi madit.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Ka Cik me Nino, yubu me tic kacel ki me cweyo goro pa Lubanga cako i kom pa lacim (United Nations), pa le (papacy), ki pa janabi me bul (United States). I Cik me Nino, janabi me bul kityeyo piny calo kom ma abicel i poropheti me Baibel, kede ywec me piny okwako gob me piny. Cik me Nino en aye ka yubu me tic pa Lubanga cako poto i wi lacim, ma obedo Saitan (kom pa piny mamegi kiketo calo lacim), le, ki janabi me bul. En aye kwer ma medo mede, ma cako i Cik me Nino. Cak ki giko pa pot acwala 27 me Isaia obedo Cik me Nino, ki pot acwala eni nyuto lok mapatpat ma okube maber ki gin mukato ma kelo iye Cik me Nino, kede gin ma lubo pire dokko inge Cik me Nino.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Wan watye ka paro pot buk 27, pien en cweyo kabedo porofetik pi pot buk 28 ki 29. I pot buk magi wan abino nongo yiko atir pa “koth me agiki” macalo yore me tic, ma bi weko wa ni wangeyo pire tek pa keto pot buk 4 ki 5 me Daniel i wi pot buk 1–3 me Daniel. Inyim Aisaia i pot buk 27 otyeko nyutu cako me cobo ma wot wot i lobo pa Diraagon, en ocoyo ni i kare meno, jo pa Lubanga kimiyo gi cik me “wero bot en.” Wero bot anga?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Dwoko pa lapeny me bot ngat mene ma myero gikweyo tye i nying wer, pien gin myero gikweyo “Pwoch me waini mac, ma Rwot gwoko.” Lok pa pwoch me waini obedo lok pa jo pa Lubanga, en i cawa me acaki Isaiah ocako waco ikom en i dul me abicel.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Kombedi abiro yubo wer bot la ma an ahero madwong, ikom pur pa zabibu pa en. La ma an ahero madwong tye ki pur pa zabibu i got ma kelo maber loyo; oketo ogwok iye, oywoko kare mamego, opaco iye zabibu ma ber loyo, ocweyo tur i tung iye, kede ocweyo kab me yapo waini iye; ci oneno ni obiyabo zabibu, ento oyabo zabibu ma oturu. Kombedi, jo ma bedo i Jerusalemu, kede dichwo me Yuda, apenywu: gubed keca i tung an ki pur pa zabibu pa an. Ngo mapol mito timo bot pur pa zabibu pa an, ma pe atimo iye? Pingo ni, ka an oneno ni obiyabo zabibu, obiyabo zabibu ma oturu? Kombedi, abi waci un ngo ma abi timo bot pur pa zabibu pa an: abi kwanyo ogwok mamego woko, ci gicamo; abi bub woko ogulu mamego, ci gibiyato iye ki ti; abi weko pire piny: pe gibikayo, pe gikwoyo iye; ento gubidongo abur ki olal; abi waci kome ni pe gikic kic iye. Pien pur pa zabibu pa Rwot ma tye ki jolweny weng, en aye ot pa Isirayel, kede dichwo me Yuda tye calo yic pa en ma ocwinya omaro; oneno keca, ento nen kweyo; oneno bedo kakare, ento nen ryemo.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

I gin matime pa poto me cik pa Ceng Abicel, jo pa Lubanga myero gi yubo yubu me akan me mwonya bot jo pa Lubanga, pien yubu waco ni, “Kombedi, jo ma obedo i Jerusalem, ki jo Yuda, apenyo wu, ter yec i tung an ki akan me mwonya na.” Yubu me akan me mwonya obedo yubu ma nyutu okwanyo woko pa jo me laloc me con, kun Lubanga odonyo i laloc kwede gin ma Peter owaco komgi ni, “i kare mukato pe gin jo, ento kombedi gin jo pa Lubanga.” Eno bene nyutu ni pe oboro kot i akan me mwonya, eka nyutu tic pa Elija ma bino i kare meno, ki ma keken aye twero miyo kot oboro i kare meno. Wan wangeyo ni yubu eni tye ikom okwanyo woko pa jo me laloc, pien yubu me akan me mwonya Kricito aye oyubo bot Isreel me con, i kare ma Lubanga okwanyo woko Isreel me con, kun Lubanga kacel ka odonyo i laloc kwede Isreel pa Jwii.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Winjo lok me poro mapat: Ne tye won ot acel, ma opaco pacha me zabibu, ka otugo ki ogira woko weng, ka ocoko kumu me waini iye, ka oketo tur, ka omio pacha ne bot jo me gwoko pacha, ka odonyo i piny mabor. Ka kare me mac obino, ocwalo latichi pa ne bot jo me gwoko pacha, wek gikwanyo mac pa ne. Ento jo me gwoko pacha ogamo latichi pa ne; gi gumo acel, gi miyo otho acel, ka gi kobo acel ki kidi. Dok ocwalo latichi mukene mapol maloyo gi me ageni; gi timo botgi kamako. Ento me agiki ocwalo botgi wod pa ne, waco ni, ‘Bin woro wod na.’ Ento ka jo me gwoko pacha oneno wod ne, gi waco ki gingi ni, ‘Man aye jalub pacha; bi, wamii otho, ka waa cwako jami me lubo pa ne.’ Ka gi ogamo, gi okwanyo ne, gi mwalo woko iye ki pacha, ki gi omii otho. Ka won pacha bino, ngo ma bin timo bot jo me gwoko pacha magi? Gi waco bot en ni, ‘Bin oborogi matek jo marac magi, ki bin omi pacha pa ne bot jo me gwoko mukene, jo ma bin dwoko bot en mac pa ne i karegi.’ Yesu owaco botgi ni, ‘Pe obedo ni pe ukwan i Kitap me Lamo ni, Kidi ma joketo ot gikwanyo woko, en aye obedo wi me konye; man tye tic pa Rwot, ki obedo pire tek i wang wa?’ Erwate, an abicwako bot wun ni, Dul pa Lubanga bin kwanyo woko bot wun, ka bin omi bot piny ma tye ka yubo mac pa ne. Ki dano mo keken ma bin okwany i kidi man, bin opokore; ento gin mo keken ma en bin obot iye, bin ogoyo ne opuru. Ka Lajot madito ki Farisayo owinyo lok me poro pa ne, gi ngeno ni owaco ikomgi. Matayo 21:33-45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Ka Yesu owero mere me pira me yat me waini pa Lubanga bot Isirayel ma con, gi omako tek i tam ber ki teko me kwena ne, nyo ka Yesu openyi Yahudi ma giloko lok, ngo ma Rwot pa pira me yat me waini bi timo bot joma onego Wod, gityeko miyo lagam ma tye kakare, ka giwaco ni, “Obi ketho matek joma marac, kede obi weko pira me yat me waini ne bot latic me pira mapat, ma gibimiyi iye mabalo i karegi.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Yesu kombedi omedo puk mukene i wer, ka owere ikom kidi ma kicego woko; ci okwanyo dwoko gi ki puk me agiki ka owaco ni, “Erwate, an awaco botu ni, lwak pa Lubanga bikwanyo woko ki botu, kibiwe bot jo ma golo mego pa en. Ngat mo keken ma obibweno i kidi man, obipoto; ento ngat mo ma kidi man obiweno iye, obimeco pire ipor por.” “Obimeco pire ipor por” ocobo wic pa Isaya 27, me timo ni “kidi weng me kac obibedo calo kidi me coko ma kimaco ipiro; yago ki cal pe gibiro tede.” Gi aryo eni tye ka cwaco ikom tic me poyo lworo ma Yosia otimo, ma ocelo cal pa jo me kare me agiki ma binongo dok “seven times”, ma obedo kidi me oko ma omeco jo ma pe giyaro pire mit.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

I ceng pa cik me ceng Nino, macalo kinyutu i Isaya chapta 27, joma ‘i kare mukato pe ginen jo,’ myero gubed yubo nyim pa pur pa Rwot me waini ma rangi mac. Coc man pire kene gicenyo ni pe tye kwena me adek, ka pe tye kwena me acel ki me aryo. Cik me ceng Nino en kwena me adek, ki ceng pa cik me ceng Nino tye ki lok me kare pa kwena me acel ki me aryo. I chapta 27 pa Isaya, cik me ceng Nino tye ka nyutu kare ma kicimo calo i Daniel chapta 1, ci dok bene i Daniel chapta 1 nyaka 3. Ki lok pa nabi, ceng pa cik me ceng Nino ma i chapta 27 tye ka nyutu lok me kare pa 11 September 2001, ka kwena me acel otyeko oyube ki teko nyaka i cik me ceng Nino ma bino piri.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Wabino mede i pango wa ikom wer ma jo ma owar myero nyutu i kare ma tye ka kuro i tung ka dako otogo pa Ruma bino cako wero were ne, i coc malubo.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Aneno, nen, Dyel ocung i Got Siyon, ki kwede jo 144,000, ma kicoko i tung wi-gi nying Won pa Dyel. Awinyo dwog aa ki i polo, macalo dwog pa pi mapol, ki macalo dwog me lwel madit; kede awinyo dwog pa jo-adungu ma gicako adungu-gi. Ki gi wero wer manyen i nyim kom, ki i nyim le angwen, ki i nyim ladito; pe ngat mo romo opwongo wer en, jo 144,000 kende, ma gityeko orwoko gi ki i piny. Gin aye magi ma pe gityeko bedo ki dako; pien gin cwer. Gin aye magi ma gi lubo Dyel i yoo weng ma ocito. Gityeko orwoko gi ki i tung jo, ka gibedo me acaki bot Lubanga ki bot Dyel. I cok-gi pe kinongo liel mo; pien gi pe tye ki bal i nyim kom pa Lubanga. Pwoc pa Yohana 14:1-5.

Back to Articles