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# The Book of Daniel - Number Thirty-Three

Buk pa Daniel - Namba 33

The “Seal” of God Impressed at the Sunday Law Decree: A Prophetic Analysis of Daniel Chapter 6

“Lacim” pa Lubanga ma kicimo i cawa me kwena me Cik me Sande: Nongo tam me lanen pi Dyel abicel pa Daniyel

Author

Jeff Pippenger

Published

December 28, 2023

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The “seal” of God that can be seen, is impressed at the Sunday law decree.

“Muhuri” pa Lubanga ma romo neno, tye ki goyo i kare me nyutu me cik pa Sande.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Ceute naa ci nun du déeddu benn yoon jël màndargay Yàlla bu amee genn tuux walla benn xonq ci sunuy xarakter. Nuñ lañu bàyyi ngir jubbanti ay défaut yu nekk ci sunuy xarakter, ngir sellal kërug bakkan bi ci bépp sobe. Noonu la taw gu mujj gi di wàcc ci sunu kaw, ni taw gu jëkk ga wàcce woon ci taalibey yi ca Bésu Pentekot ba....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> Itye ka timo ngo, jo wa, i tic madit me yubu? Gin ma tye ka medo cing kwede lobo tye ka rwako cal pa lobo ka yubo pi kite pa le me gweng. Gin ma pe gi geno i piregi, ma gipoko piregi piny i anyim Lubanga, ka giyweyo cwinya gi kun gimako adwogi—gin eni tye ka rwako cal pa polo ka yubo pi muhuri pa Lubanga i acimgi. Ka cik owuoko woko, kede ka muhuri okete, kitgi me bedo obed maleng tutwal, pe ki kwar mo keken, pi kare ma pe otum. Testimonies, volume 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

Daniel otyeko nongo lacim ma romo neno, ka gicwalo ne i bur pa leone; omiyo kacapo obedo calo dekrii me Cik pa Jumapili.

> Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.

> Ci jo meno gi oromo i bot rwot, gi owaco bot rwot ni, “Bed i ngec, o rwot, ni cik pa Mede ki Persia en ni, pe lagam onyo cik mo keken ma rwot ocweyo twero loke.” En ka, rwot ogamo, gi okelo Daniel, gi ocweyo ne i buru pa leon. Rwot owaco bot Daniel ni, “Lubanga pa in ma itye ka limo jwijwi, oboroni.” Ci gi okelo kidi, gi oketo i wang’ buru; rwot bende oketo cal pa cing pa en i kidi, ki cal pa cing pa rwodi pa en; mondo paro ma gicwako pi Daniel pe oloke. Daniel 6:15-17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Lok en pe otum kany, ento otum ka ocako. Lok me Daniel i Gonyo abicel nyutu kengi ma gin ma i wi yome obedo larwot 120, ki lupirisedent aryo ma piny bot Daniel, ento odonyo kacel lami, kapiten ki lagavana. Kengi me abich kityeko cweyo me juko rwot wek ogoyo kum bot Daniel. Lok en otum ki loro pa gi, pien gi nyutu loro me keken ma time i cawa me Cik me Sannde; loro ma pe kiketi bot jene ma timo cing pa Daniel onyo pa rwot, ento bot jene ma gi juko rwot.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Rwot omiyo cik, ci gi okelo jo ma giyaro Daniel me peko; ci gi oguro gi, nyithinigi, ki dakogi i bur me leona; ci leona gityeko loyo gi, gi oketho okanggi weng i tur tur, mapwod pe gubutu i piny pa bur. Daniel 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

I yore pa nabi, kanisa keken aye limo dola, ki Gonyo abicel acel tye ka nyuto lim ma kityeko tim bot Rwot. Ka Ahab dong oneno nyutu madwong pa Twero pa Lubanga i Got Karmel, Elija omedo ledo ne i kom koth cen bot Jezebel. Ahab onongo paro ni Jezebel bina komeo cwinye ki cwalo lok ma loyo me Twero pa Lubanga, ento Ahab otyeko limo i kom kwero madwong ma tye i cwiny pa Jezebel bot Elija. Giba pa Elija i wang kio kwede Ahab ki Jezebel dong tye ka dwogo i giba pa Yohana Batisita (ma obedo Elija), ki Herode ki Herodias.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Ka i kare me nino pa iye, Heroda ma ocem o waco ni abi mii Salome nusu pa lwak pa iye (nyako pa Herodias), ento pe oparo ni Herodias obikwayo wi pa Yohana. Rwodi, bed obedo Ahabu, Heroda onyo Dario, cwinygi giyiko ki dako ma pe maleng kwede yubu pa lanabi ma pe atir pa Jezebeli, onyo yubu pa nyako pa Herodias, onyo rwate pa abicel i lok pa Daniel. Kit pa lapriest ma rac bene ogoyo cwiny pa Pilato, ma otyeko nyutu kanisa pa Yahudi; kanisa bene en calo dako i alama.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Bwola obedo lupur me tuk me porofeti, ki Islam me “Woe” adek obedo lok me kop ma kitiyo kwede me bwolo Dul me Kacel pa Piny i cawa agiki ki beya. Gin aryo, “bwola” ki “lok me kop” ma cweyo bwola, kinyuto gi i Lok pa Lubanga me porofeti. Kit me Islam, ki papasi bedo wii ma aboro ikin wii abiro, dong kinyuto gi calo butu me kwena ma kigolo akwanyo i cawa agiki, ma obedo Nyuto pa Yecu Kricito. Ka en kamano, nyutu woko bwola pa Dario i pot buk abicel me Daniel, obedo butu me kwena ma cweyo kwena me “Midnight Cry.” Bwola obedo gin ma oyubu piny weng luny me tho, ka mano omiyo papasi golo odoco i kwo calo dogola ma aboro ki ma agiki. I bwola pa Dario, piresiident aryo ma gicen woko ki prinsa 120 gi obedo latime me lwak me bwola ma gicono ki Daniel.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

120 obedo kit me nyutu pa lupwonya pa Lubanga i kare me Pentekoste.

> And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

> Ka i kare meno, Pita ocungo i tung lami, owaco ni, (nining pa nyinge ma gubedo kacel onongo obedo macal ki 120.) Tic pa Lutegi 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Pentekote nyutu cik me Sande, cawa ma lacim kityeko kete; kede ludito 120 ma gibolo wii Dario, gin cal me tic pa jodolo marac i cawa me cik me Sande. Lapirisedenti aryo ma okwalo yore, kede ludito 120 ma okwalo yore, gi nyutu dul aryo pa jo ma gibolo wii pa Rwot. Lapirisedenti aryo kiketo gi i dul acel ki Daniel, ma en nabi. Dul aryo ma gibolo wii Dario gi nyutu dul pa nabi marac, kede dul pa jodolo ma ocako yore marac.

> Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

> Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1-12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

‘Higa me kwero’ pa Yeremiya obedo gamo pa jo macayo ma gi waco Dario ki lok me bwala. Gamo pa nabii me bwala ki pirisiti me bwala obedo gin ma Lok me poro waco iye. Calo kit jo pirisiti ma marac gidugo won twero pa Roma ki giwaco gi lok me bwala itung’ Kristo, cayo ma i Danieri yore abicel turo atir me poro eni keken.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Rek me janabi i gonyo 5 pa Daniel, ginyutu keca ma kityeko timo bot tung pa Republican ki piny pa United States ikare me cik me Sande. Keca meno kityeko timo ne ki Islam me Woe ma adek, ma odonyo i lobo pa rwot kun muro me cam ma pe kigwoko. Rek me cik me Sande i gonyo 3 pa Daniel, nyutu ni jo pa Lubanga kiketo gi i wi malo calo nino pi piny weng icawa meno keken. Gonyo 6 timo lok ikom keca ma kityeko timo bot janabi me bur i yore meno keken.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

I cik me Sande ma i United States, lat pa Protestantisimu ma golo woko otung kede rwome aryo: acel ma tongo Sande calo nino me lamo, ki acel mukene ma yaro ka pe ki adwogi ni gitongo Sabat calo nino me lamo. Rwom megi ma rwate i lat pa Republican en pati pa Democrat ki pa Republican. Lat aryo ma golo woko kiketo gi calo Sadukayu ki Farisayu i cawa pa Kristo. Pulezidenti aryo ma golo woko ki lami 120 i bwiro pa Dario bene gi nyuto rwome aryo pa lat pa Protestantisimu ma golo woko. Katimo ni gin obedo ludito pa poliitiki i kare ma gin otime, ento konteksti porofetiki nyutu ni twero me dini ma golo woko en aye golo gamente i bwiro.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

Lok eno, macalo kit ma onongo otime i Got Kamel, nyuto dul aryo pa lanabi mape atir; lanabi pa Baal ki lanabi pa abila (Ashtaroth). Ka gi rwate, gi yaro calo kube pa kanisa ki gamente, pien Baal en jok ma lacoo, ento Ashtaroth en jok ma dako. Elija tyeko onego lanabi mape atir pa Got Kamel, calo kaka jo me rwate i buk Daniel, chapta abicel, gicayo gi i bur pa leona.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Elija owaco botgi ni, “Wut lanen pa Baal; pe bed ngat acel ma ogola.” Gin omako gi; Elija okelo gi piny i kwer Kishon, omede gi kun. 1 Kings 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

I lok Got Carmel acel keken, ma kilaro ki Yohana Batisita, twero ma time bwola en nyako. Lok aryo magi nyutu ni jo me bwola tye ka yubu, ka keken i tung lacer gi i Got Carmel, onyo i gamo me cawa me nywol pa Herod ma omore, ka Salome oyubu me bwola. Kacel rek aryo magi nyutu gonyo me kanisa ki lwak ma opong weng i Cik me Ceng Acel, ki bene nyutu ni kanisa ma ocako woko i adwogi i United States gin nyako pa Herodias, ma en Yezebel; gigi aryo ginyutu calo Katoliko. Cawa me nywol pa Herod nyutu giko me lwak me abicel pa le me piny, ento entito bende nyutu cawa me nywol pa lwak me abicel aryo me poropesi me Biblia (the United Nations).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

I kobo ma keken ma Herod owaco bot Salome, Herod ogamo me miyo Salome idwe achiel pa piny pa rwot pa en, ma nyutu ni piny pa rwot ma namba abiro obedo rwom me idwe achiel pa Kanisa ki idwe achiel pa Dola. Piny pa rwot ocako ka wii pa John ocwal bot Herodias. Pi man, piny pa rwot ma namba abiro ki yar i Revelation kit apar abiro, calo tye ka mede ento pi kare manok keken. I cik pa Sande kanyo ma rwom me adek kiketo i kabedo, pien kuno rwod apar gigamo me miyo piny pa rwot pa gi ma kare manok bot lewni pi "cawa" acel. "Cawa" acel, en aye "cawa" me kec pa cik pa Sande, ma ocako i United States ki otumu ka Michael ocung'.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Kede dungu apar ma in oneno gin rwodi apar, ma pe gi onongo kinongo lwak kombedi; ento gibigamo teko calo rwodi pi cawa acel ki lewic. Gin ma eni tye ki wic acel, kede gibimiyo lewic tekogi ki twero gi. Gin ma eni gibilweny ki Lamb, en Lamb obi loyo gi; pien en Rwot me rwodi, ki Rwot me rwodi; ki jo ma tye ki en gin ma kiyaro, kiyero, ki ma tye ki geno. Revelation 17:12-14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

Rwodi apar, ma ki nyutu ki Herod, kime i nino me nywol pa bok rwot me abiro me miyo abar me bokgi bot leero i cawa me kec madit me cik pa Sande, ma ki nyutu calo "cawa acel." I "cawa" eno, coc ma kiketo ki cing kigoyo i wang ot pa Belshazzar. I "cawa" eno, Shadrach, Meshach ki Abednego kicwalo gi i buru me mac ma lamal, ki kikweto gi malo i tong, calo lamic aryo pa Buk me Yaro, dii apar acel. Rwom me gin adek kityeko coko pire kany ki bwola ma leero pa piny otimo, ma okelo mac piny ki i polo i wang dano.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Kede an neno lacam mapat mo ma obino aa ki piny; kede obedo ki twol aryo calo mwana-kondoo, kede owaco calo joka. Kede otimo twero weng pa lacam me acaki i wang en, kede omiyo piny kede gin ma bedo iye opako lacam me acaki, ma cwii me tho ne oyikone. Kede otimo aloka madit, ma omiyo mac obuto ki i polo i piny i wang jo, kede oribogi gin ma bedo i piny ki kom miujiza magi ma en obedo ki twero me timo i wang lacam; kowaco bot gin ma bedo i piny ni ki tim cal pa lacam, ma ne ocwiye ki ligangla, kadi bene odong ki kwo. Revelation 13:11-14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

Piny tye ka gonyo; pe tutwal ki tim me cakita, ento loyo ki “yore me tim magi me cakita” ma onongo obedo ki twero me timo gi. Lok “yore me tim magi me cakita” obedo lok ma omedo woko; ento oketo dwong ma atir i tim me cakita, ma myero giyaro matek. Yore ma kwena mape atir (mac ki polo) ogonyo piny iye, tye ki dwong me ngeyo; pien kombedi wa tye i kare ma jo piny weng gitye ka yubu wic kun ki “information super-highway” ma jo cato ma piny weng gi loyo ki gi loko kit ne. Gin man wa abek woko pi coc ma bino anyim; ento kombedi wa tye ka nyutu keken ni gonyo ma presidents ki princes gicwalo bot Darius, obedo gin me poro ma keken, ma tye ki jami mapol ma lorumo ma myero gii ngeyo.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

Rwom me adek kikelo kacel ki bwono me ryemo ma ocoyo i cok me ringo pa Salome i anyim ludwong, i meca me guro cawa me nywol pa Herode. Bwono ma kigiweyo i wii Pilato, ma tye ki gin aryo, en aye kwanyo ma gi oduko ikom Kristo: ni obedo ka cako ki cweyo yubu me goro ikom twero pa gamente, kacel ki ni obedo ka yaro ikom twero pa lamo. I rek me ginono lagoro adek obino rwate: Twero pa Loma (gamente), Baraba, Kristo ma pe atir (lamaloc ma pe atir), kacel ki kanisa pa Yahudi ma owoto i geno (lecc). Kanisa ma owoto i geno obwono twero pa Loma (gamente) ki bwono mapat aryo me goro ki me yaro.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Ka agiki cwiny pa Dariuso ogonyo i ngeyo adwogi pa joconye, gimiyo ne kica ni ogol Daniyel i bur pa leona. Daniyel opoto cik me lobo pien owinyo cik pa Lubanga. Bwola ma gicwalo bot Dariuso, gityeko timo ne kun giyiko diro pa Dariuso malo, ma kono gigengo ne me ngeyo adwogi pa joconye. Bwola ki cony i lok pa Daniyel ki bur pa leona, ginyuto winyo Lubanga macalo kwer Nying pa Lubanga ki kweko gamente; man obedo cony me bao aryo i lacuc, ki alama me yoo pa lacuc rwate kwede alama me yoo pa cik me ceng Sande.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

Kedi pa twero pa dini ma kwanyo yo obedo gin ma poropheti pa Bibilo owaco ikom, kede adiera ni twero pa dini okwanyo yo pa twero pa gamente obedo keken gin ma poropheti pa Bibilo owaco ikom.

> “The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

> “Dano gineno ni gityeko gikwanyo woko i yo. Gilego keken ni en en aye ogolo gi i bal; ento ducu girwate me keto pec ma rac pire tek i kom lamini. Lamini ma pe atir giwaco lok ma mit; gikelo jo winyi gi me walo cik pa Lubanga ka gilwenyo joma binyalo gwoko ne maleng. Kombedi, i bal pa cwinygi, lapwony magi giyubo i wang lobo ticgi me bwil. Dano mapol opong ki rweny me cwiny. ‘Wabalo woko!’ gikwero, ‘in eni obedo kelo bale wa;’ ka gipuk bot lakar ma bwil. Jene kacel joma onongo gihero gi loyo, dong gityeko taco malac pire tek i komgi. Lwete kacel ma onongo gigolo wi gi ki dwong, dong gibolo malo me yabo gi woko. Kit lweny ma onongo obedo me kweyo jo Lubanga, kombedi gityeko tic kwede me yabo balogi. I kabedo weng tye lweny ki remo ocwil.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

Bang kare me temo otyeko, lwak me ladit me adini gibonye gi, pien gineno ni gi ocwirigi ki lok me bwat ma ladit me adini ocwalo. Raisi ki lati pa rwot, kacel ki jo otgi, weng gityeko giyiko kwero me goro acel ka acel pi lok me bwat ma gi ocwalo. Ka Eliya okelo lajwok me bwat i tho i Got Karamel, kwero me goro acel man ki nyutu i 'yubo piny madit' me Revelation chapter eleven, ka 'abicel alufu' gibalo piny.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> I cawa acel acel, piny ogoyo madit, ki dul me apar pa kac opoto; ci i piny ogoyo, dano alufu abicar otho; ci gi ma otiri giluoro matek, ki gimiyo duŋ bot Lubanga pa polo. Revelation 11:13.

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

I tyeko pa piny-obet madongo pa Revoluson me France, jo 7,000 ma ojuki ginyutu rwodi pa France. I "cawa" pa piny-obet madongo ma en aye cik me Sunday, jo 7,000 ma ojuki ginyutu jo Seventh-day Adventist ma golo cing bot Rome, pien jo keken ma ngeyo tere pa Sabbath me nino abiro aye gimako lacar pa le ka cik me Sunday obino.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Yubo pa Sabat obedo lamal onyo cing pa twero pa Kanisa pa Roma. Gin ma, ka gi ngeyo kwayo pa cik me angwen, giyero me gwoko Sabat mape adier i kabedo pa Sabat ma adier, kamano gi tye kopako twero meno ma en keken aye ociko ne. Cing pa jamni obedo Sabat pa Papa, ma piny oyero i kabedo pa nino ma Lubanga ocero.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> Ento kare me amako alama pa le marac, macalo kit ma kihero iye i porofeci, pud pe obino. Kare me tem pud pe obino. Tye Kricitiani ma atir i kanisa weng, pe ki kweyo ki woko komyunion pa Roman Katolik. Pe gin kigoyo gi kica nyaka ki tyeko bedo ki ler ki ki neno rwom pa cik ma acel angwen. Ento ka cik obino woko me moko yweyo Sabat mape atir, ki ka malaika adek bino waco ki dwon madwong me wari jo pi lamo pa le marac ki cal pa en, rek bino ngeto maber i tung ma pe atir ki ma atir. Ci gin ma pud bimedo golo cik gibimako alama pa le marac i cung wii gi onyo i lwete gi.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> Wa tye ka ceto peya i kare man. Kare ma kanisa me Protestanti gibicwe kwede twero pa gamente mape dini me konyo lamo marac—lamo ma pi lwenyo kwede kwaro gi ogamo gonyo ma tek maloyo—ci Sabat pa Papa obedo kakan ki twero ma ki cwe kacel pa kanisa ki gamente. Bibedo golo woko pa lobo i lamo, ma obituro keken i ogoro pa lobo. Bible Training School, February 2, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“Alufu abiro” ma gi poto woko i “saa” pa pwod madit pa lobo, ma en aye Cik me Cabit, bene gi rwate ki “alufu abiro” ma pe gigamo keto wi piny i bot Yesebel i kare pa Elija.

> Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

> Ento an oweko pi an keken 7,000 i Isirayel, twoke weng ma pe gicoto bot Baal, kede dho acel acel ma pe giburo iye. 1 Kings 19:18.

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Lok me mukwongo ma kom alufu abiriyo nyutu dul ma rwate ma pe gigoyo wi piny bot Jezebel, ento lok me agiki nyutu gi ma orem ma gigoyo wi piny bot Jezebel. Ka twero me Papa oloyo piny maler (le me piny ma i Yabo apar adek), i cik me Sande, dul acel "kicweyo woko," ento dul mukene oore ki cing pa twero pa Babylon, pien lok me wuok ki i Babylon dong ocake.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Obi donyo bene i piny ma lamal, ki piny mapol bi buto woko; ento magi bi wut ki cing pa iye: Edom, Moab, ki ladit pa nyith Ammon. Daniel 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Lok “countries” obedo lok ma kimedo, pien pinye mapol pe kiyubo gi i Cik me Ceng, ento dano keken mapol me Seventh-day Adventist kiyubo gi, pien i kare meno gin keken gi aye joma kigamo gi bot kine pa Malaika me Adek. Gin aye “mapol,” pien gin en jo ma kilwongo gi me bedo i tung jo ma oywako tiŋ pa Lubanga, ento gi kwanyo lwongo meno.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> En owaci ni, “Lawi, i bino nining kany ka pe itye ki law me nyome?” Ento en pe onongo twero waco gin mo. Eka rwot owaco bot latic ni, “Yik cinge ki tiende, kwany woko, kede goli en i kec ma i woko; kany obedo loro ki goyo lak.” Pien jo mapol kilwongo, ento manok kiyerogi. Matayo 22:12-14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Apoya pa latic me rwot ki ladit me dul i Dyer abicel me Daniel tye nyutu cane pa teko pa dini ma tye ka miyo teko pa piny wot i bal.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Rwot omiyo cik, ci gi okelo jo ma giyaro Daniel me peko; ci gi oguro gi, nyithinigi, ki dakogi i bur me leona; ci leona gityeko loyo gi, gi oketho okanggi weng i tur tur, mapwod pe gubutu i piny pa bur. Daniel 6:24.

We shall continue the book of Daniel in the next article.

Wa bi medo kwede Buk me Daniel i coc ma bino.

> And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

> Ento an dong awaco ngo mede? Pien cawa pe bi rwatte an me waco ikom Gedeon, kede Barak, kede Samson, kede Jephtae; David bene, kede Samuel, kede lanen: gin ma ki yie guboyo piny me rwot, gutimo keken, giyudo lagam, gugal wac pa lebe. Hebru 11:32, 33.

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