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# The Book of Daniel - Number Eleven

Buk pa Daniel - Namba apar acel

Prophetic Tests in Darkness and the Rise of the Image

Tem me Porofetik i Mudho ki Cweyo Malo pa Cal

Author

Jeff Pippenger

Published

December 6, 2023

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Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.

Pot buk acel me Danyel tiyo calo lok pa malaika ma acel, ki pot buk aryo tiyo calo lok pa malaika ma aryo. I kit me alama pa lok pa janeno, lok ma acel en me bwogo Lubanga, lok ma aryo en me mi Lubanga pak, ki lok ma adek nyutu cawa me yubu. Pud pe wa donyo pire keken i pot buk aryo me Danyel, mito dwoko lok matidi. Lok pa malaika ma aryo, kun matwal, nyutu boto piny pa Babulon.

> 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 second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.

Malaika me aryo tero poto pa Babilon calo gin man: ni en omiyo duli weng me lobo omadho “waini me kwec pa kube ma pe ki cik pa ne.” Poto pa ne obino ka nongo en otimo kube ma pe ki cik ki duli weng. Kube ma pe ki cik eno ki kete pi lok me pwony ma arweny pa ne, ma ki cimo calo “waini.” Kereke pa Katolika opongo ki lok me pwony ma arweny mapol, ento lok me pwony ma arweny ma okwako te ki poto pa ne en lok me pwony ma okelo “kwec” pa ne. Lok me pwony eno obedo kube pa Kereke ki Gavumenti kacel, kede Kereke tye ka lwayo kube ne. Kwec pa Kereke pa Katolika en yubo jo ma oketo nyinggi calo “heretiki.” Kwec pa ne kitimon ki kube ma pe ki cik pa ne ki rwodi me piny. Ka pe tye ki kube ki rwodi me piny, kede loyo gi, pe obedo ki twero me yubo jo ma oketo nyinggi calo “heretiki.” Poto pa ne me aryo, keken, nyuto kare ma bino ma en dok romo cako timo kwec pa ne macalo ma otimo i kare mukato, ma ki kelone pi kube ma pe ki cik ki rwodi me piny. Rwodi me piny gicito i kube ma pe ki cik kun gimadho arweny pa ne. Poto pa Babilon ki nyute pi kare agiki i Revelation chapta apar aboro.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.

> Ci ka jami man otyeko otime, aneno malaika mapat oburo piny ki i polo, ki twero madwong; piny ocwero raa ki dwong pa iye. Okoko ki dwon ma matek, owaco ni, ‘Babilon ma lamal ocok, ocok; obedo kabedo pa ajogi, kwer pa tipu marac weng, ki ot me kabo pa nyono weng mape maleng ki ma goro. Pien dul weng me piny omwongo ki mwenge me kec pa goba pa iye, ki ladit me piny ogoba ki iye, ki jo me cato i piny orwate maber ki loyo mapol pa jami ma ber-ber pa iye. Anwinye keken dwon mapat ki i polo, owaco ni, “Woti woko ki iye, jona, kuti pe obed bongi ki bal pa iye, kede pe obino ki gwero pa iye. Pien bal pa iye otyeko obito i polo, kede Lubanga oparo jami marac pa iye. Dwokne iye calo en otyeko dwok i yin; miyone dog dog ki i kit tic pa iye; i yar ma en opongo, pongne iye dog.” Revelation 18:1-6.

The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.

Kapu me probation pa Kanisa Katoliki otyeko i higa 1798, ento obin dwoko timo tulugunya ma otyeko timo i kare pa otum, i kare me pire tek pa cik me Sande ma obino cito con.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Ento kadi atye ki gin manok i komi, pien in iweko nyako Jezebel, ma yaro pire kene ni en nabi nyako, me pwonyo kede me poyo latic pa an me timo poto, kede me camo gin ma ki miyo lam bot sanamu. Kede an omiyo ne kare me loko cwiny pi poto ne; ento pe oloko cwiny. Nen, abigolo ne i yataka, kede gin ma timo poto kwede abigolo gi i peko madwong, ka pe gi loko cwiny pi ticgi. Revelation 2:20-22.

She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.

Kimiyo en mwaka 1260 me dwogo i cwiny, ento pe odwogo. Mwaka 3½ me lacun ma otyeko kelo bot Got Karamel kimiyo Jezebel me dwogo i cwiny, ento bene pe odwogo. I kare ma cik me Sunday tye ka bino i United States, United States aye obedo acel i rwodi me piny ma timo cobo ki en i cawa me agiki; en aye lamal me piny me Apokalips 13. Dong opongo kop pa kare me tem pa en.

> “The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.

> Lwak ma madit loyo weng, ki ma kica loyo weng i piny, en aye United States pa Amerika. Gwoko pa Lubanga ma kica ogwoko piny man, kede ocoyo iye kica pa polo ma loyo weng. Kany, jo ma kigiweyo woko kede ma gijimo gi piny ginongo ka me kuc. Kany bene, yie pa Kriciti i maleng ne kityeko miyo ngec iye. Jo man kityeko gamo kuc madit kede kica ma pe tye rumb. Ento jami man kicoyo dwoko gi ki pe akwero kede wiiro Lubanga. En ma pe tye ki agiki ogwoko rekod ki luwak weng, kede richo gi kiketo i rwom pa kuc ma gikwanyo. Rekod ma cing kombedi tye i rekod pa polo i kom lobo wa; ento bal ma bi pongo rwom pa richo pa en, en aye yubu cik pa Lubanga.

> “Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.

> I tung' pa cik pa dano ki lagam pa Jehovah bi bino lweny madit ma agiki me tongo i kin ada ki bal. I lweny man wa dong tye ka donyo iye - lweny mape i kin kanisa ma romo ki romo ma gitye ka tongo pi twero ma malo, ento i kin dini pa Bible ki dini pa piilo ki yore. Gin ma bi rwate i kobo ada ki timo ber i lweny man dong tye ka tic maber kombedi. Spirit of Prophecy, volume 4, 398.

At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.

I kare me Cik me Sande, gicwako pire tek alama pa “beast”, ci “gimiyo cik pa Lubanga pe tic.” Piri i Cik me Sande, cal pa “beast” kitimo i iye United States. Cik me Sande bino i cawa acel, ento keto cal pa “beast” obedo kare me cawa. Kare meno obedo kare me poro, ma kilokone calo cawa me bedo pa Daniel, ma kilokone calo “mwaka 70” me cogo i Daniel dyer acel. “Mwaka 70” meno ocako ki Jehoiakim, ma tye calo kare ma ngec me acel kityeko miyo teko i nino 11 me September 2001, ci onino ki miyo cik pa Lubanga pe tic, ma kilokone calo “cik” pa Cyrus.

The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.

Taric pa kwo me nabii pa Daniel pi higa 70 obedo cal me yore mapol me porofesi. Obedo cal me cawa me keto alama pa 144,000. Obedo cal me yo me tem me gin adek, ma kityeko yaro i malaika adek i Nyutu 14; ki bene obedo cal me kit me yiko pa leb Ibrani "truth." Obedo cal me yweyo jo Levi, ma laco me agano otime ki iye. Obedo yaro ki kit ma Krisito oyweyo Ka Maleng ki cawa aryo. Obedo yaro ki yweko Lubanga ma yubo-yubo i Jerusalem, i pot buk 8 ki 9 pa Ezekiel. Ki bene obedo cal me taric ma i iye, cal pa le otyeko yubo i United States.

The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.

Cal pa kisolo bene kineno i forinikeshon pa Jezebel ki Ahab, forinikeshon pa Herod ki Herodias, nyig-dyang me gol pa rebelyon pa Aron, ot me woro aryo pa Jeroboam ma pe atir ma tye i Bethel ki Dan, ki lanabi pa Baal ki lanabi pa Ashtaroth i gin lok pa Got Karmel. Poko lok pa cal pa kisolo ma keken i coc pa Ellen White en ni: bedo kacel pa kanisa ki gavumenti, ka kanisa obedo ma loyo bedo kacel. Peko man me kanisa loyo gavumenti, en rwome pa ngo ma kit coc ma peca, Konstituson pa United States, kicweyo me gengo iye. Ka kit pa yabo woko kanisa ki gavumenti kigolo woko ki kisolo me piny i cawa ma cok con bino me cik pa Sande, dong bedo kacel ma otum pa kanisa ki gavumenti i United States bityeko.

From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.

Ki ceng 11 me September, 2001, nyaka ikare me cik me Sande i United States, tye tem me neno ma oketo i kom jo kwano me porofesi ma gineno yaro me cal pa nyam marac. Kombedi wan dong tye i agiki atata pa kit meno. I kit me yaro cal pa nyam marac, tye muvimenti mapol ma gicwako iye me miyo opong piny ikare me cik me Sande, kama alama pa nyam marac kigoyo obed keken. Tye muvimenti me politiki, me dini, me lwak, ki me cente. Nen jami ma ki rwate gi yaro me cal pa nyam marac i lok ma bino piny anyim.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Dong yubu tye ka mede, kacel ki tim ma tye ka time, ma bino miyo cweyo cal pa lacer. Gin ma bicweyo i nining pa lobo, ma bi pwoyo lok pa lanen pi nino magi me agiki” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.

Yubo cal pa nyama tye ki cobo ma mede anyim, ma tye kagamo ‘gin ma otime’ ki ‘woto’, dugi aryo ma tye ki nying me mapol. Lok me gin matime ma nyutu i higa 70 me cwalo gi woko pa Daniel ocake ki Jehoiakim, ci otyeko ki cik pa Cyrus. Yesu yaro agiki pa gin ki cako pa gin, ci tye ‘cik’ ma nyuto cako pa kare ma higa 70 me poropet pa Daniel nyutu iye. Cik eno obedo USA Patriot Act, ma gitimo i kom kwer pa Islam me peko ma adek i lwak piny. Ento, pe calo cik me lalo tic ma rwot ma keken pa Abraham Lincoln i Lweny me Civil, onyo ma Franklin Roosevelt i Lweny me Piny Weng ma Adek, Patriot Act pod tye katic, ci romo bedo ni bimedo ki rwom ki twero ka kwedo ki Islam me piny weng mede malo. Cik me lalo tic pa Lweny me Civil ki pa Lweny me Piny Weng ma Adek gutyeko ka kwedo otum, ento ki Islam me piny weng pe bi bedo ki agiki pa kwedo; kawo, bi bedo ki medo malo me kwer me terror i piny weng.

There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.

Itye yore me tam me cik aryo mapire tek i "Western culture". Cik me Ingilani ki Cik me Rome. Makwongo me Cik me Ingilani en ni, ngat ki lego ni pe ki bal nyaka ki tyeko nyuto ni ki bal; ento makwongo me Cik me Rome en ni, ngat ki lego ni ki bal nyaka ki tyeko nyuto ni pe ki bal. USA Patriot Act obedo lamal ma atir me Cik me Rome, kede obalo Cik me Ingilani piny maber. Man obedo acel ki "events" ma gibiro kawo i pango cal me yele. Ka United States me Amerika bino bedo cal me Katoliki, yore me tam me dini me Katoliki ki yore me tam me kit me loyo piny me Katoliki myero kiketo gi i United States me Amerika mapud pe ki cako keto alama me yele.

> “This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.

> Lok man tye kwayo cwiny na dwong. Ipar ie; pien obedo gin ma dwong madit. Ki dul aryo magi, en mane wa bin keto cwiny wa iye? Kombedi wa tye ka yero, ci i kare manok wa bino ngeyo ikin ngat ma tye ka timo tich pa Lubanga ki ngat ma pe tye ka timo tich pa Lubanga. Kwano Cabita angwen pa Malaki, ci ipar ie matek. Cawa pa Lubanga dong tye iye iwa. Lobo ocako Kanisa obed calo kene. Gin aryo magi tye ka rwatek, ki tye ka timo ki yore me tam ma pe nen anyim. Protestanti bitye ka timo ikom ludito pa piny me cako cik me dwogo loyo ma orem pa “ngat me richo,” ma obedo piny i ot pa Lubanga, kinyuto cente ni en aye Lubanga. Yore pa Roman Katolik bityeko kany i lacam me gwoko ki kakan pa Gamente. Dwogo i woko man pa piny weng bino luge pi kare manok ki goro pa piny weng. Yubu pa adwong me Bibul pe dong gikwanyo ne ki jogi ma pe giketo cik pa Lubanga obed cik me kwo gi. Eka dwon bino winyo ki ywe pa jo ma ki otyeko goko gi pi Lubanga, ma ki rwate gi cwinyo ma Yohana oneno ma ki ogoko gi pi Lok pa Lubanga ki lami pa Yesu Kristo ma gikwaro; eka lamo bino yito malo ki i lutino pa Lubanga weng ma atir, “Cawa obino, Rwot, me itim; pien gi okwalo cik in.” General Conference Daily Bulletin, January 1, 1900.

The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.

Lok ma onongo ocake i anyim nyutu kare ma kitemo pa Katolika me Roma gibitero i gwoko kuc ki yubi pa Gavumenti, ma obedo i cik me ceng Abicel. Cik me ceng Abicel obedo agiki pa kare me alama ma ocako i ceng 11 me dwe me September 2001. Patriot Act i acaki tye cal pa cik me ceng Abicel i agiki. I yiko cal pa jami ma otungotungo, gik aryo matime en bino pa Woe ma adek, ki Patriot Act ma i lacen.

The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.

Cweyo cal pa nyama marac obedo temo ma i iye gin ma wa bin bedo i kare matwal bi yero, kede obino con i anyim me cik pa Sande. I kare me cik pa Sande, kare me temo wa calo Adventist me Ceng Abicel Aryo ogiko; kany ka lakit ma nen kigiyo, bendera bene kiweyo malo. Cweyo cal pa nyama marac time i anyim me cik pa Sande, i anyim me cweyo lakit ma nen, kacel ki i anyim me giko me kare me temo.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> Man aye temo ma myero jo Lubanga otemo mapwod pe gisitampu. Jo weng ma otyeko nyutu ni gi bedo girwate bot Lubanga, kun gigwoko cik pa Iye, ka gikwero yaro Sabat ma pe atir, gibibedo iye bendera pa Rwot Lubanga Jehova, ka gibinongo sitampu pa Lubanga matye ngima. Gin ma giweko woko ma atir ma aa ki i polo, ka giyaro Sabat me Jumapiri, gibinongo lyet pa ensolo. Manuscript Releases, volume 15, 15.

The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.

Kare me timo cal pa rwom onongo kiloko ne piny ki higa 70 ma Daniel onongo kicwalo ne i Babilon. I acaki, Daniel otyeko tem me lworo Lubanga, kun oyero tedo keken jeme ma cik pa Lubanga oyeto. Tem ma acaki pa Daniel ne obedo tem me tedo. Tem marom aryo pa Daniel ne obedo tem me neno, ma otyeko i agiki me kare me temo nino apar me tedo kit pa Lubanga, piny ki tedo pa Babilon. Ber pa kit me tedo meno oneno i cal pa kom pa Daniel. Tem marom aryo obedo tem me neno. Tem ma acaki obedo tem me tedo. Daniel onyutu yie pa iye, kede otyeko tem ma acaki; ento i tem marom aryo, Daniel pe oneno i anyim ni bino nen calo “opong-ki maleng-leng” loyo jo ma gitedo kit pa Babilon. Kare keken tye jo ma nen calo maber loyo, ento gitedo keca; kede tye jo me yubu kit me tedo pi bedo maber pa kom, ma gi poyo cwiny, ma nen calo tho ma tye ka woto.

The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.

Tic me lubo cing pire keni ki geno pa Daniel i tem me acel en aye ma omiyo odonyo kede maber i tem me aryo, pien adok me kare me tem me aryo onongo ocungo i ‘mudho’. Jo Millerite ma gicamo buk matin i August 11, 1840, ci kuno gipako Lubanga i waco kwena me ‘Midnight Cry’, ka kwena eno omede i piny weng calo ngolo me pi ma lamal. Tem me aryo obedo tem me neno ki wang, ma onongo tye i nyim iye tem me cemo pa cing ki pa cwiny, ci dong ogiko ki tem me ‘litmus’ pa poropeti. Tem me aryo mito nyutu ma ki wang pa geno ma kicako waco i tem me acel.

> Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.

> Koro yie obedo twero pa cwiny pi gin ma wa geno; en nyutu pa gin ma pe ki romo neno. Pien ki en, ludito gimongo nyutu maber. Hebrews 11:1, 2.

Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.

Daniyel chapta aryo obedo tem me neno, ma romo keken tyeko maber ka kit me chamo ma kicayo i tem me mukwongo tiyo kwede pire tek i yore me temo.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Pien neno dong tye pi kare ma kiketo; ento i agiki binyutu, pe biwaco bur. Kadi ka okeny, ikur pi en; pien obino adada, pe bikeny. Nen, cwiny pa en ma kityeyo malo pe tye kakare iye; ento ngat ma kare bin ngima ki yie ne. Habakkuk 2:3, 4.

The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.

Adok pa temo me aryo kityeko weko i otum pi nyutu ka yie ma kimiyo dwon i temo me acel obedo yie ma ada.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ler mapat ma omiyone John, ma kiwacone i kudho abiriyo, ne obedo nyutu maber pa gin ma bi time piny i lok pa malaika me acel ki me aryo. Pe obedo maber pi jogi me ngeyo gin eni, pien yiegi myero kitem. I cikke pa Lubanga, ada ma ber tutwal kede ma otingo anyim biwaco piny. Lok pa malaika me acel ki me aryo myero biwaco piny, ento pe kinyute ler mukene mapol pud lok eni otyeko ticgi ma peke. The Seventh-day Adventist Bible Commentary, volumu 7, 971.

It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.

Obedo rwate pa Lubanga ni Poti aryo me Daniel tye i kom cal, pien en oyaro tem pa cal pa le matek. Lupwonya me poropheci ma gineyo ni 11 September 2001 obedo tyeko pa poropheci, gi omielo ki ranyisi buk ma ocano i mung. Ci gikelogi dwogo i yoo macon me Adventism, macalo kit ma gin nen iye i Charts pa pionia me 1843 ki 1850. Yoo macon o nyutu lwak pa malak ma acel, ma ci gikelogi me ngeyo ni en oyaro lwak pa malak ma adek. Rweny weng ma peya ma gikelogi me ngeyo obino ki ngec i kit me tito pa poropheci ma gi oywako. Kit me tito en onwongo kiketo ranyisi ki kit me tito pa William Miller, ma ogonyo kacce kwena ma acel i lok me con mere omiyo teko i 11 August 1840.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> I mwaka 1840, tim mukene ma otimore me nyutu ma onen maber ocako kwayo ngec mapol i piny weng. Mwaka aryo con, Josiah Litch, acel ki lamo madito ma tye kabo lok pa Dwogo pa Kristo tung acel aryo, ocwalo lero pa Revelation 9, kobo nyutu ikom bwolo pa Empaya pa Ottoman. Ki ciko ma ociko, twero man myero ogole piny . . . i ceng 11 me August, 1840, ka kigeno ni twero pa Ottoman i Constantinople obale woko. Kede man, amiito ni, obin oneno ni obedo kamano.

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. The Great Controversy, 334, 335.

When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.

Ka jo ogamo ni gin matime i 11 September, 2001, obedo tyeko me porofeci, gin bene ‘gimoko ni rwongo tye i cik me yik me porofeci ma Future for America oyere.’ Malaika oaa piny kede buku ma kigaye i mung, omiyo cik bot gin ma bi camo ni gi cam. Tami me porofeci ma tye i iye i buku matidi me histori me Millerite, kacel ki buku ma kigaye i mung me histori wa ma kombedi, obedo mite pi wot kede ber i tem me cayo cal pa lewic. Ento ka dong ocamo—onyo keto i wii kit tic me porofeci—lami kwano myero dong anyutu i wang gin ma con ocamo. Tic me geno eni myero anyutu kwede tem ma gikobo ki adwogi ma ‘dark’.

The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.

Cik me lanabi pa William Miller i kare pa malaika me acel, ka kityeko kube kwede lagony me lanabi ma kitero i kare pa malaika me adek, omiyo lami me lok pa lanabi twero ngeyo ni malaika adek me Revelation 14, gin acel-acel, gikelo kwede kwena ma i buk matino, ma myero kicamo. Yore me tic ma giyero me camo buk omiyo lami meno nyutu ni, ka malaika me Revelation 18 oboro piny i 11 Septemba 2001, otye ki buk ma myero kicamo i lwete, kadi pe kigoyo pire tek i cabit 18.

The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.

Malaika en obedo ki buk ma kic i lwete. Tito pa poropheti man obedo gin ma Daniel onongo neno kwede ka oyero me yiko yie pa Babilon. Tito pa poropheti man aye mite wek wane neno cweyo cal pa lec me gweng, pi kadi wa kimiyo ngec ni tye "movements" ki "events" ma bi kelo i cweyo cal pa lec me gweng, wan bene kimiyo ngec ni yubu me cik pa Sande tye ka time i "darkness". Myero wa bed ki "night vision goggles" me cwiny wek wane neno yubu gi i kic, pi eni obedo cweyo pa cal, ento cweyo ne tye i "darkness". Bin ngene keken ki cik pa poropheti ma lalony pa poropheti okwako ka onyutu ni Dwe me Apar 11, 2001, obedo opongo pa bino pa Woe me adek.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> Obanga onyiso ngo ma bi time i kare me agiki, pi jo pa en gubed ki kete me bedo ituk ikom otur me gonge ki kec. Jo ma kiworogi pi gin ma tye i tunggi, pe myero gidog i kwe ka gikayo otur ma bino, ka giyiko cwinygi waco ni Rwot bikwoko gi ma adwogi pa en i nino me peko. Wa myero wobed macalo jo ma tye ka kayo pi Rwotgi; pe i kwayo ayela, ento i tic ma dwong, ki geno ma pe yubu. Kombedi pe obedo kare me keto wi wa i gin ma pe dwong. Ka dano tye ka nindo, Satan tye ka timo tic ma peki, ka ociko gin pi ni jo pa Rwot pe gibinongo kica onyo kero ma maber. Tim pa Sunday kombedi tye ka lalo yore i ocok. Laloc tye ka mukoyo lok ma atir, ki jo mapol ma gicamwe iye pe gineno kany ma yore me piny tye ka woto. Lok ma gin yaro obedo malwalwal, ki nen calo pa Kristiani; ento ka obi waco, obinyiso cwiny pa nyoka madongo. Obedo tiji wa me timo weng ki twero wa me kwanyo woko peko ma kigamo. Myero wa temo yweko woko paro marac, ki keto wa i rieny ma atir i wang jo. Myero wakelo i wanggi lapeny ma atir ma tye i lok eni; ka mano, wacwalo dwoko ma tye ki teko loyo ikom yore mo keken ma gengo twero me cwiny. Myero wa yub Lok pa Obanga, ka wabed ki twero me miyo lok me pingo pi geno wa. Lanabi owaco ni: ‘Jo marac bitimo marac; ki pe ngat mo ikin jo marac bi ngeyo; ento jo ma jwak bi ngeyo.’ Testimonies, volume 5, 452.

Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”

Daniel nyutu 'jo ngec' ma twero neno wot pa cweyo cik me Sande, kata bene tye ka time i 'otii'. En twero neno kamano, pien oloo tem me cham con piri ikom tem me neno. Tem me neno pa cweyo cal me lec time i 'otii'.

We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.

Wa bi cako paro pi Buk Daniel chapta aryo macalo lok pa malaika ma aryo i coc malubo.

> And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.

> An abi kelo jo ma pe neno ki yoo ma pe gi ngene; abi miyo gi woto i yoo ma pe gi ngene. Abi miyo otum obed ler i anyim gi, ki jami ma ocokke obed atir. Gin man abi timo pi gi, ki pe abi wego gi. Yesaya 42:16.

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