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

Buk pa Daniel - Namba 174

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Lagam pa Lanabi ki Nyutu pa Lubanga: Ngiyo Neno pa Daniel ki Pire Tek pa Kare me Agiki

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Maka ta yɛn ara nkae nea adi kan baa saa nkyekyɛm yi anim bere a yɛreka ɔko a ɛto so abiɛsa a wɔde ananmusifo ko ho asɛm, a wɔgyina hɔ ma no wɔ nkyekyɛm du mmiɛnsa kosi dunum mu no. Wɔ ti du mu no, Daniel nya n’anisoadehu a etwa to, na ɛno so na wɔde no da no adi sɛ ɔte nyamesɛm mu anisoadehu a ɛfa mu ne nea ɛwɔ akyi no ase nyinaa. Hebri asɛmfua “dabar,” a ne nkyerɛase ne “asɛm,” wɔakyerɛ ase sɛ “ade.” Wɔ ti akron mu no, bere a Gabriel bae sɛ ɔbɛma Daniel ate anisoadehu a ɛfa nnansa ahanu ne apem no ase no, Hebri asɛmfua “dabar” no wɔakyerɛ ase sɛ “asɛm no ho asɛm.”

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Eyo, ka an obedo ka waco i lamo, en dano Gabriel, ma an neno i par-aneno i acaki, kicweyo ne obino oyot maber, okomo an i kare me rwatte i otir ceng. Ci onyisi an, kede owaco ki an, owaco ni, O Daniel, kombedi abino woko me miyi twero ki ngete. I acaki pa lamo mami me kwayo, lagony ocake woko, ci abino me nyisi; pien in kihero tutwal. Ka en aye, ngete gin, ka itamo par-aneno. Daniel 9:21-23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Ka Gaburieri owaco ne Daniel ni “ngeni lok, kadi i tam i kare me anyim,” lok me Ibru ma nyinge “biyn” gityeko lokone calo “ngeni,” dok bene calo “tam.” Lok man tikalo ni poko ki tam. Gaburieri onyuto Daniel ni opok ki tam ikin “dabar” ma gityeko lokone calo “lok,” ki “mareh” ma gityeko lokone calo “anyim.” Pi ni Daniel obed niang lok me rwate ma Gaburieri tye ka miyo iye kuom kari me myaka alufu abicel ki adek, myero onen kit ma opok kwede ikin anyim me porofeto ma kimiyo calo “lok” ki anyim me porofeto ma “mareh.” “Lok,” ma en “dabar,” ma tikalo ni lok, rwate ki nino me porofeto ma tye ki i woko, dok anyim me “mareh” rwate ki nino me porofeto ma tye ki i iye.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

I buk Daniel me apar, adwogi ma macek ma ki nyutu bot ngat ma kwer poropheti en ni Daniel timo cal pa jo Lubanga i nino agiki, ma gin ngeyo rek me poropheti i wiek kede i woko.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Gin” ni lok me Ibru ma luwo ni “dabar,” dok “ceng,” en ceng me “mareh.” Calo lanebi, Daniel tyen lok pa lwak pa Mungu me nino me agiki, ma tyen lok gi me ticce ma opong maber aye jo mia acel gi angwen me aparo angwen. Rwot me mwaka me adek pa Cyrus keto Daniel i lain me lok ma ocako i kare me agiki i mwaka 1989. I “nino-kawono,” ma tyen lok i gin matye i kare me 1989 oo wa i cik pa Lamol me Sabato ma tye cok bino i United States, Daniel tye ka koko cwiny pi cabit adek. I lain me lok pa jo mia acel gi angwen me aparo angwen, kare man me koko cwiny tye ka nyuto nino adek ki butu acel ma jo adwogi aryo me Revelation ot buk apar wiye acel, tye lutoo i yoo. Yoo me gang maduong’ pa Sodom ki Egypt man, ka i kabedo man bene ka owotogo iye Rwot wa, en bene lobo me atye pa Ezekiel ma opong ki cogo lutoo ma otyek cal.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

I lut apar, Daniel ogonyore i cal me Kristo, ki ogamo ne odii adek mapwod pe Gabriyel onyutu neno ma Daniel oneno. Neno eno ocweyo jo lamo i kit aryo. Lok maber me kare weng pol kare cweyo jo lamo i kit aryo. Daniel otimo calo ruc pa kit me jo lamo ma gin 144,000, i rwate ki kit ma jo mukene giceto woko i lwor pa neno eno.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Pud pe i chapta 10, Gabriel obino i Daniel kane adek me nyutu vijon. Onyutu vijon me chapta 7 ki 8, ma ginyuto lobo pa rwote ma poropesii me Baibul okwaco, i kitegi me politiki (chapta 7) kacel ki i kitegi me dini (chapta 8). Eka i chapta 9, Gabriel onyutu poropesii me higa 2,300. Gabriel obino i chapta 10 me tyeko nyutu ma onongo odong pe otyeko i chapta 9, ki me miyo Daniel nyutu pa vijon ma okelo goc aryo pa jo me pak. Gabriel mukwongo omiyo Daniel ngec mapol me vijon i ves 14.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Kombedi abino me poyo bot in gin ma bi time bot jo pa in i kare me agiki; pien dong yer man obedo pi kare mapol. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Neno pa Kristo, ma oketo kit aryo pa joma pako, tye calo gin ma biro otime bot jo Lubanga i kare me agiki. Poko pa chapta 7 ki 8 obedo poko pa gintic pa con, ma kicweyo calo cako ki poto pa piny pa rwot me porofesi pa Baibul, kinyutu gi calo lewic me cobo ki lewic me tic pa Ka Maler, pire keken. Poko pa chapta 9, obedo kwanyo iye maber ki matut pa kare mapol me porofesi ma kicweyo iye i porofesi me mwaka 2300. Ki kit mo, neno pa Kristo ma opongo i pak i chapta 10, ne tye calo gin ma biro otime bot jo Lubanga i kare me agiki. Mapat ki ka Gabrieli cako keto yore me gintic pa con ki matut, ma obedo poko pa neno pa Kristo ma opongo i pak, oyaro Daniel ni dong owaco bot ne ngo ma poko en tye calo.

> Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

> Ci en owaco, “In ngeyo pingo ma an otyeko bino bot in? Kombedi abi cen me lwenyo ki rwot me Peresia; ka an aceto woko, nen, rwot me Giriki obi bino.” Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gabriel omiyo Daniel opoyo ni, i rek apar angwen onongo owaco ni obino me miyo Daniel ongeyo ngo ma bino tie bot jo pa Lubanga i kare me agiki, ci onongo kigeno ni Daniel okete yaro ma bino anyim pa gin matime ma kicoyo ki lok me poro i kabedo meno. Daniel onongo tye ka yenyo ngec mapat ki nino me acel ma ocako wuwo.

> Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

> En owaco bot an, “Pe iworo, Daniel; pien ki ceng ma acel ma i keto cwiny mamegi me ngeyo, ki me piny wi mamegi i anyim Lubanga mamegi, lok mamegi owinyo; ki an abino pi lok mamegi. Ento lami piny me Persia ogengo an pi ceng abicel acel; ento nen, Mikael, acel ki i lami madit, obino me kony an; ki abedo kono ki rwodi me Persia.” Daniel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Bang week adek ma Daniel obedo i peko me cwiny, oneno vijon pa Krisito, ma i kit me porofetik obedo atir kwede vijon pa Krisito ma Yohana i Patmos oneno.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> Ngat ma onongo onyuto pire bot Daniel en Wod Lubanga keken. Lok tito man rwatte ki gin ma Yohana otito, ka Kristo onyuto pire bot ne i cing Patmos. Kombedi Rwot wa obino kwede lacar mukene pa polo me coyo Daniel gin ma bi time i kare me agiki. Ngec man omiyo Daniel, ci keken kiketo i coc ki lamo pa Lamo Maleng pi wa, ma giko pa piny odonyo i kare wa.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> Gin adieri madwong ma ki nyuto ki Lalur me piny weng tye pi jo ma ginenyo adieri macalo ka ginenyo lagwok ma orir. Daniel obedo dano ma tye ki cawa mapol. Kwo pa ne otyeko kato i tung me ywe pa gang kabedo pa rwot pa jogi ma pe yaro Lubanga; wii pa ne opongo ki tic pa lobo madwong; entit pe, obalo gin weng magi, omiyo cwinye piny i anyim Lubanga, ki omenyo ngec me mito pa Lubanga Maloyo weng. Pi dwoko i kwayo pa ne, kicwalo can ki bot gang kabedo pa polo pi jo ma myero obed i cawa me agiki. Ento dong, ki cwiny ma pire tek, myero wan wamenyo Lubanga, wek oyab wii wa, wanongo adieri ma ki cwalo bot wa ki i Polo.

> “‘And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> "'An Daniel keken naneno bedo me neno; jo ma obedo ki an pe gineno bedo me neno; ento goro madit obet gi, kun gipoto me yiko gi keken.... Ki pe onongo twero mo obedo iye an; pien berna odok iye oporo, ki pe onongo ogwoko twero.' En aye bino bedo yore me dano weng ma kimiyo bedo lamal adada. Ka ginene cing kit madwong, lagwok, ki maber opong pa Kristo, dong gin bene gineno cing pe-twero megi ki lacam megi ma pe opong. Pe gibedo ki dwaro me waco ni gi pe ki kec; gin ma noneno calo kakare ki laber iye-gi, ka kikop ki maleng ki lagwok pa Kristo, bino nen keken macalo pe orwate ki ma romo pore. En ka jo gubedo ogol ki Lubanga, ka ginen Kristo i kit ma pe cing tutwal, dong gin waco ni, 'An pe an ki kec; an kimiyo an bedo lamal.'"

> “Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

> Kun Gabriel onenre bot lanabi, ki kamano owaco bot en ni, “O Daniel, lacoo ma kihero tutwal, poyo lok ma an awaco bot in, ki cung maber; pien kicwalo an i bot in kombedi. Ka owaco lok man bot an, acungo atito. Kun owaco bot an ni, Pe ilworo, Daniel; pien ki cawa ma acel con, ka iketo cwiny in i poyo, ki iwii piny i bot Lubanga in, lok in owinye, ki an abino pi lok in.”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> En pak madit ma Rwot Madit me Polo onongo onyutu bot Daniel! Ocony laticne ma tye ka yugo, kede oŋeyo ne maber ni lamo ne kiwinyo i Polo, ci, me dwoko lamo ne ma tye ki piye madit, malaika Gabriel okobo ni me loyo cwinye pa rwot pa Peresia. Rwot madit onongo ogengo tami pa Roho Maleng pa Lubanga i cawa adek me sapta ma Daniel onongo tye ka kwalo kio ki ka lamo; ento Ladit pa Polo, Ladit me Malaika, Mikael, okobo ni me wiro cwinye pa rwot ma cwinye maceng me timo tic ma kigamo maber me dwoko lamo pa Daniel.

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> 'Ka owero lok macam man bot an, an ocwero wange i piny, ki abedo onono. En aye, dano acel macalo kit nyithind pa dano ogoyo cing i lapok dwon an.... Ci owaco ni, O dano ma kiwaro madwong, pe ibobo; kuc obed ki in; bedo matek, ee, bedo matek. Ka oweko waco bot an, abedo rwate, ci awaco ni, Tim ber rwotna owaco; pien in omiye an rwate.' Madwong tutwal obedo buk pa Lubanga ma oyube bot Daniel, kit ma omiyo pe onongo twero medo neno ne. Ci lami kwena pa Pol Kare ocano lumer pa bedo ne, ci orweny bot lanabi calo 'dano acel macalo kit nyithind pa dano.' Ki teko pa Lubanga ma tye iye, omiye dano man me kica ki geno rwate, me winyo kwena ma kicwalo bot ne ki Lubanga.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> Daniel obedo latic ma ocwalo cwiny weng bot Lacwe Maloyo Ducu. Kwo mabor migi opong ki tic ma lamal me latic pi Rwot migi. Maleng pa kit me bedo migi ki rwate migi ma matir mape gonyo, tutwalgi peke ma romo rwoko rwomgi, ka pe obedo piny cwiny migi ki poyo cwiny migi i bot Lubanga. Wa dok waco ni, Kwo pa Daniel obedo cal ma ogamo ki Lamo pa Lubanga pa kwero ma adada. Review and Herald, 8 February, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Gin ma Daniel otyeko neno ki otime kwede i chapta me 10, nyutu lwak pa Lubanga i kare me agiki, ma calo Daniel ki John, gitye ki ngec pa Nyutu pa Yesu Kiristo. Lagam ma madito me keto Daniel i gin odoco pa lok me lanen, i kabedo ma rwate ma onongo otime kwede, obedo eni: onongo obedo ka yubo, kede ni i agiki me ceng 21, ki cwalo Mikael. I ruc me 1, Daniel ocoyo ni onongo tye ki ngec pa neno pa lok me lanen ma i cwiny kede ma i woko. Pud pe ceng 21 otyeko kato woko, Daniel onongo pe tye ki ngec opong pi neno aryo; ento ki nyutu ma Gabriel omiyo, Daniel otyeko kello ngec opong ni gin kede neno obedo nyutu mapat.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> Ka cawa ocake me giko me cogo dwe 70, pwonya Daniel ocako loyo tek i lok me porofesi pa Yeremiya. Oneno ni cawa obedo macoko ka Lubanga bino miyo jo ma oyerogi tem mukene; ci, ki peke cam, ki bwolo, ki lamo, okwayo matek Lubanga pa polo pi Israel, ki lok man: “O Rwot, Lubanga maduong’ ki me tur, ma gwoko kube ci kica bot joma hero en, ci bot joma gwoko cik pa en; wa ocoyo, ci wa otimo kwero, ci wa otimo tim marac, ci wa ogoro, pien wa owoto ki cik mamegi me yec ki gamo mamegi; bende pe wa winyo lutic mamegi, porofeti, ma giwaco i nying mamegi bot rwodi wa, ladito wa, kwaro wa, ki bot jo piny weng.”

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> Poyo lok man. Daniel pe owaco ni obedo ngat ma geno matek i wang Rwot. I kom waco ni obedo maleng ki maler, oyungo pire keni kwede jo Israel ma tye i richo adada. Kec ma Lubanga omiyo ne oloyo mapol kec pa jokec me piny, calo ka ler pa ceng ma piyo i polo i tung ceng loyo ler pa lacet ma matidi-tidi. Ento poyo lamo ma aa ki i ngut pa dano man ma Polo omaro ne madit. Ki miyo wiye piny matek, ki lacim, ki pako cwinya, okwayo pi iye kene ki pi jo pa iye. Oyabo cwinya i wang Lubanga, tito marac pa iye kene, ki moko dwong pa Rwot ki twero pa Rwot.

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> Kwayo ne tye ki cik ma matek tutwal, ki bedo me cwiny ma pire tek! En tye ka rwate rwate bot Lubanga. Lwete me yie oyaro malo me makwako kica pa Rwot Maloyo Ducu ma pe obalo con. Cwinyne tye ka lwenyo i lacer ma matek. Kono tye kwede atir ni kwayo ne ki winyo. Opimo i cwiny ni loyo obedo pa iye. Ka wan calo lwak myero wa kwayo calo Daniel okwanyo, ki myero wa lweny calo en olwenyo, ka wa keto i piny cwinye wawa bot Lubanga, myero wa nongo dwoko pa lapeny wawa ma nen maber calo ma ki mino Daniel. Winyo kit ma en odito lok me kitne i ot me cik pa Polo:

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

> O Lubanga na, kwer wii ni i piny, winya; yab wang ni, nen goro pa wa, kacel ki poto ma kigoyo nying ni; pien pe wa tero i wang in penjo wa pi kwer wa, ento pi kica ni madwong. A Rwot, winya; A Rwot, yweyo wa; A Rwot, winy ki itim; pe i late, pi in keken, O Lubanga na; pien poto ni ki jo ni kigoyo nying ni. Ka an atye akoŋo ki akwayo, ki apako richo na ki richo pa jo wa, ... en dano Gabriel, ma an oneno i neno i acaki, ma kiweko obed ka opuru pacak, oketo cing i an i cawa me rwom me otum.

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> Ka Daniel tye ka lamo, Malaika Gabriel obito piny aa ki i koti me Polo me waco bot en ni kwace pa en kewinyo kede kigamo. Malaika madit man kiketo ne me tic me miyo ne twero kede ngec,—me yabo i wang en siri pa cawa ma obino. Eno keken, ka Daniel tye ka temo maber me ngeyo kede ngeno gin ma atir, kiketo ne i kwena ki lakwena me Polo ma kicweno.

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> Dano pa Lubanga onongo kwayo, pe pi winyo cwiny ma dichol, ento pi ngec me dwaro pa Lubanga. Kede onongo odwaro ngec man, pe pi en keken, ento pi jo pa en. Paro pa cwiny madit pa en onongo en pi Israel, ma gi pe gamo cik pa Lubanga i kite ma matek loyo. Okwanyo ni peko weng ma obino botgi, obino madupe ni gipoto cik ma maleng en. Owaco ni, ‘Watimo richo, watimo marac.... Pien pi richo wa ki pi richo pa kwaro wa, Yerusalem ki jo pa in obedo gin ma jo weng matye i tung wa cwero.’ Gi ruko ki kitgi ma patpat, ma maleng, macalo jo ma Lubanga oyerogi. ‘Kono kombedi, Lubanga wa, winyo kwayo pa latici, ki larogi, ki mii wange lela i tung kac pa in ma opor.’ Cwiny pa Daniyeli odwaro matek bot kac pa Lubanga ma opor. En ngeyo ni bedo maber pa ne twero dwogo keken kace jo Israel gibwoko cwiny pi poto cik pa Lubanga, kede bedo jo ma piny i cwiny, jo ma kare i yie, ki jo ma gwoko cik.

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> I dwoko ikom kwayo pa en, Daniel oyudo pe keken ler ki adiera ma en kacel ki jo pa en gimito loyo, ento bende oyudo neno ikom gin me tim madwong ma obiro, kacel ki bino pa Lakwony pa piny weng. Jo ma gi waco ni gi dong gitye maleng, kun pe gitye ki mito me yeny Coc pa Lubanga, onyo lweny ki Lubanga i lamo pi ngiyo maber mapol ikom adiera pa Bibul, pe gigeno ngo ma bedo maleng adier obedo.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> Weng gin ma geno i cwiny lok pa Lubanga, gibi juko ki riyo pi ngec me dwaro pa en. Lubanga en aye kama adiera aa ki iye. En miyo can i ngeyo ma ocol, kede omiyo wi pa dano teko me cwako ki ngiyo gin adiera ma otyeko nyutu.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> Daniyelu owaco ki Lubanga. Polo oyawore i anyimne. Ento yiko malo ma omiyone obedo otum pa bedo piny kede yeny matek. Pe oparo, calo jo mapol kombedi, ni pe pire tek ngo ma wa geno, ka keken wa bedo atir, kede wa hero Yesu. Hera matir pi Yesu bi kelo i yeny macek kede kwayo matek pi ngo ma en atir. Kirisito olera ni lupwonjgi obi bedo maler ki atir. Ngat ma awor matek me timo yeny ma pire tek, ki kwayo, me yudo atir, bi weko ne me yaro bal ma bi nyutu ni bi ogoko cwinyne.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> I cawa ma Gabriel obino, lanabi Daniel pe onongo twero gamo pwony ma dok anyim; ento i higa manok anyim, ka mito nongo ngec mapol ikom gin ma pe kityeko yaro maber, dok oketo cwinya me kwayo le ki wic maber bot Lubanga. I cawa magi, an Daniel onongo atye i piny cwinya pi cabit adek macokcoki. Pe onongo acamo bede ma mit, ranc pe obino i wange, ki mwon pe obino i wange; pe bene onongo anyiko kom an weng. Eka aloyo wange malo, ci aneno ngat acel ma olubo lawote me lineni, ma i twol mamegi kipir gi buloni maber me Uphaz. Kom mamegi bene calo beril, ki wang mamegi calo mere me le ma lic, ki wange mamegi calo lamera me mac, ki cinge mamegi ki cime mamegi calo rangi me parasi ma kigwoyo maber; ki dwon me lok mamegi calo dwon me jo mapol.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> Pe obedo ngat mukene; en keken aye Wot pa Lubanga ma onyutu pire bot Daniel. Lok me kit man tutu ki lok ma John ocoyo, i kare ma Kirisito onyutu pire bot iye i tung lobo Patmos. Rwot wa kombedi obino ki malaika me polo mukene me cwalo ngec bot Daniel ikom gin ma obito i cawa me agiki. Ngec man omiyo Daniel, ki ocoyo ne kun yweyo cwiny, pi wa ma agiki pa piny obino bot wa. Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Tic manonge ni Gabrieli, “otum cawa ma ocwalo ki polo,” tye ka cwalo bot Daniel, bene obedo tyeko pa manonge ma en ocako me cobo bot Daniel i cabitara mar abiro. Yo me tic pa “rwom i kom rwom,” mito ni wa nywako manonge kacel ki kit ma gubedo iye i cabitara mar abiro kacel ki mar apar, wek wa nyute maber tam pa lanen me porofeta. I manonge man aye ka nyut pa kulu me Ulai ki Hiddekel gubedo kacel.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Danyel otyeko ngeyo ki buk me Yeremiya ki Mose ni kweyo pa jo Lubanga tye macego. Kun timo man, Danyel nyutu jo Lubanga me kare me agiki ma gineno ni kweyo me agiki pa jo Lubanga tye macego. Jo me kare me agiki gona gineno ni kityeko poko gi i kit me cwinya, macalo Danyel ma kigweyo ne i lakica me mako pi mwaka 70 i Babuloon. Eka gubinongo ni gin, calo Danyel, myero ginyutu lagam me kit gi ma gityeko poko, ma rwate ki yore pa kony ma nyutu ki “dok abiro” i Lawi pot buk 26.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Ka larema me wungo piny ma Daniel yaro, ma yub me kwanyo bal ma kiketo i Levitiko 26 mito, opye i cawa magiki, jo pa Lubanga me cawa magiki bino bedo i loro pi kare ma ki tero pire keken. Kare meno ogik ka Mikael, malaika madit, obur piny.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

> Kacel un binu wal woko i bot jogi ma pe gene, piny me lami un bi lii un. Gin ma odong bot un bigen ngwec piny i balgi i piny me lami un; kede i bal me kwarogi bigen ngwec piny ki gi. Ka giyaro balgi, kede bal me kwarogi, kede gicano ma gityeko ngolo i kom an, kede ni gityeko woto i yoo ma obedo i cayo ki an; kede ni an bene atyeko woto i cayo ki gi, ka abedo akelo gi i piny me lami gi; ka ento cwinya gi ma pe ocuke obed gipobo piny, kede kameno giyiko tem me balgi: ento abiparo lagam me an ki Jakobo, kede lagam me an ki Isaka, kede lagam me an ki Aburahamu abi paro; kede abi paro piny. Piny bene bi bed peke kwede gi, bi yee Sabati ne, ka tye pwoc pe gi iye; kede gin giyiko tem me balgi, pien gikwalo loko me an, kede pi cwinygi ocayo cikke me an. Ento, pien gin tye i piny me lami gi, pe abi woregi woko, pe abi caye gi, me obalo gi woko, kede me ngolo lagam me an ki gi: pien an Rwot, Lubanga megi. Ento pi namo gi abi paro lagam me kwarogi, ma abalo gi woko ki piny me Misri i wang jogi ma pe gene, piri obed ni an Lubanga megi: an Rwot. Levitiko 26:38-45.

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