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# The Book of Daniel - Number Fifty-Two

Buk pa Daniel - Namba 52

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Yaro Lapeny me Porofeti: Neno pa Daniel ki Yub pa Ker

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

I coc ma ogiko wa omiyo ngec ni Gabriel oketo agiki pa "kec ma agiki" me moko ada higa 1844, ki tung lok me yaro aryo. Miller onongo ongeno "kare abicel aryo" me Levitiko piero aryo abicel, ma kicwalo i bot duk pa Yuda, ento pe obino i kare ma oneno maana ki rwate pa kwero me "kare abicel aryo," i bot duk pa Isirayel ma i bor ki ma i cing. Ka onongo otyeko ngeno yap pa "kec ma agiki" i vese apar abicel angwen, en gin ma pe adada; ento pe adada ni onongo ongeno i kit ma por ni "kec" en aye "kare abicel aryo." Ler pa "kec me acaki" ki "kec ma agiki" oyabu woko ki Palmoni i higa 1856, ento kityeko kwanyo woko i higa 1863. Ento kwena pa Miller me "kare abicel aryo" onongo tye kakare, ento pe opong.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller onongo pe ongeyo ni twok matin pa Rome ma pe yaro Lubanga oyweyo kede ogoyo malo kit pa jo ma pe yaro Lubanga, i Daniel 8:11; pien, pi Miller, kwanyo woko con pe gin mapat; en obedo keken kwanyo woko i kare acel acel me adek ma nyute iye i Daniel. Ento lok me en pud tye kakare, kata bene pe opong weng.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Jo Miller dong gi nongo ngeyo ni “ot me lamo ma maleng” ma i lok apar acel, obedo tempe pa lamo me lobo i buru pa Rome (the Pantheon), ento leb pa Hebru pe obedo lanyut me lokgi. Lok pa Miller obedo otung i kare me porofesi. Lok pa kare, ma i cawa ma ogol woko kite lokgi, ocwako gi kineno United States calo lobo pa rwot me abicel me porofesi pa Bible; ento loyo mano, en bene ocwako gi kineno Papasi calo lobo pa rwot me abic me porofesi pa Bible.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Pot karatac ma gitye iye ocweyo gi me keto lok pa janabi ma rwate kwede gicenyo gi ni dwogo pa Kirisito obiro macek, ci gicayo rigom, ento lok pa gi onongo atir. Ka Gabriel opoko neno aryo i rek 15 dok i 27, ngec pa Miller ogengo ne me cweno nyutu ma lamal pa cingi ma kiyaro i loko ki loko me kite me latic ki me nyako i tung matin i rek 9 dok i 12. Jo Millerite keken gi neno Rome calo cing me piny ma angwen ki ma me agiki i poko pa Gabriel.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> En obedo ni, ka an, an Daniel, oneno gineno, kede apar pi ngec pa ne, to nen ni, obed i anyim an calo kit pa dano. Kede awinyo dwol pa dano i cente i tung pa Ulai, ma okwedo, owaco ni, “Gabriel, mii dano man ongeyo gineno.” Ci obino piny ka an obedo; ka obino, cwinya ocoyo, ocwere i wi wang an piny; ento owaco bot an ni, “Ngeyo, o wu pa dano; pien gineno obedo pi kare me agiki.” Cen ka obedo kawaco ki an, an otur matek i wi wang an piny; ento omeko an, omii an abedo anyim. Kede owaco ni, “Nen ni, abi mii in ongeyo ngo ma obedo i agiki pa kec; pien i kare ma kicimo, agiki obu. Ram ma in oneno ma tye ki tung aryo, gin rwothi pa Media ki Persia. Cwara me meme en rwot pa Grecia; kede tung madit ma tye i mede i wang iye en rwot me acaki. Kaa tung man opoto, tung angwen obedo anyim pi iye; lobo pa rwothi angwen obichung anyim ki i piny acel, ento pe ki twero pa iye. I kare me agiki pa rwatgi, ka jo ma kiloko cik opongo, rwot ma lubanga matek, kede ma ngeyo lok ma piny ma pire tek, obi chung anyim. Twero pa iye obedo madit, ento pe ki twero pa iye keken; kede obalo ki kit ma loyo tam, opore, obi timo yore pa iye, kede obalo jo madit ki jo maleng. Ki ter pa iye bende, obi mii bwongo marac opore i lwete; kede obi miyo kende madit i cwinye, kede ki kuc obi obalo jo mapol; bende obi chung anyim i wang Ladit pa rwothi; ento obi opoto labongo lwete. Gineno me i cawa me odii ki i cawa me okinyi ma kiwaco, en ada; ka’cen, ikume gineno; pien obedo pi nino mapol.” An Daniel, wii an orem, kede abedo lacim pi nino mo; piny acel, abiro anyim, atii tic pa rwot; kede akang i gineno, ento ngat peke ongeyo ne. Daniel 8:15-27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Kadi bene Daniel onongo oywako kwene pa Kwar Ulai (ma kombedi tye ka pongerone), i tal me ngec pa Babulon, piny pa rwot me mukwongo ki weko woko ki i kwene. Onongo kicako ne calo wic me dhahabu, kede calo lion i pot buk aryo ki abiro, ento kit porofetik pa Babulon me kwanyo woko ne kacel ki dwogo ne kigoyo dwong i pot buk aboro. Nebukadnezzar onongo ociko cal me rwom ma kelo tho pa papasi, ka kikwanyo woko ki iwi dano pi “abiro” lawoti, ka kit meno oketo cal pa “mwaka 70” ma me alama, ma “the whore of Tyre” kiwiro. I pot buk aboro pa Daniel, Babulon kiweko woko ki i piny pa rwot me porofesi pa Baibul, ki kwene ocako ki Medi ki Peresia (the ram), ci Giriiki (the goat) ma oworo iye.

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Lwak pa Aleksanda Madit ocamwe woko, odok i lwak angwen ma tekgi obedo matidi itero ki pa Aleksanda, macalo kigenyo bene i gonyo abicel acel kwede leopad ma nongo tye ki lalo angwen ki wi angwen. Angwen gonyo piny weng, macalo kit ma kicimo ne ki tung malworo, tung me chieng’, tung maloyo, ki tung me cen. I rek abicel aryo me gonyo abicel aryo, gin angwen ma pire tek obino, gicwalo tung angwen me puk pa polo. I gonyo abicel acel, lalo angwen pa Giriki rwate kwede puk angwen me gonyo abicel aryo, ki wi angwen pa Giriki rwate kwede gin angwen ma pire tek. Wi angwen ki gin angwen ma pire tek gonyo lwak angwen ma lwak me acwala pa Aleksanda ocamwe woko iye, ki lalo angwen ki puk angwen gonyo yore angwen me mapoto. Por pa lok man tye ki rwom madit me neno, pien gonyo waci ma gi Millerite gitye kwede ikom ngec me kit macon pa gi Protestanti ikom lwak me angwen pa Loma.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

I tabul pa Habakkuk, ma ki nyutu ki cal pa lapioneer me 1843 ki 1850, tye nyutu acel keken ma pe tye ka nyuto tic pa poropheti; en tye ikom yabu i kom wii angwen ki gin ma ngene, kede i kom lapir angwen ki yamo angwen. I temo me kano atir ni Roma obedo lwak ma angwen i poropheti pa Baibul, Satan oketo wac ikom piro ma atir onyo ma ba pa wii angwen ki gin ma ngene, kede pa lapir angwen ki yamo angwen. Satan otime mano pien buk pa Daniel tye ka nyutu terang ni tye alama acel ma pire keken i buk pa Daniel ma otuko lajwa. But pa adwogi ma tuko alama meno tye i kom wii angwen ki gin ma ngene, kede i kom lapir angwen ki yamo angwen. Jo Protestant ginywako neno me Satan ikom wac man, kede wac man obedo ma dit i gin matime pa Millerite, ci ne gicoyo wac eni i cal. Teko ma tuko lajwa “chazon” i buk pa Daniel ki nyutu calo “jokwaro pa jo mamegi,” kede jo Protestant ginyutu teko meno calo acel i rek ma bor pa rwoth pa Suriya ma kitiyo nying Antiochus Epiphanes, kede Miller onongo nyutu teko meno calo Roma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiochus obedo acel i kin rwodi, i rek me rwodi ma o aa ki acel i kin lwak angwen ma lwak me Alexander otyeko pobo iye. Lut matidi ma i Daniel 8:9, o aa lacen ki lwak me Alexander; kede, i 9 eni owaco ni ki i acel i kin gin, lut matidi oo.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Ki bot acel me gi o aa woko lawot matin, ma odoko madwong tutwal, i tung South, ki i tung East, ki i tung piny maber. Daniyel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Wac pa ka en Rome ma omoko rweny, onyo ka en ruoth pa Suria ma twero ne tye piny-piny, ma pe tye ki dwong, aye en ma omoko rweny, rwate ki wac pa ka twero pa lach matidi o aa ki acel i lach angwen onyo i yit angwen. Pe obedo wac madongo, pien gin ma otime con, kacel gi lok pa lanabi, twer ni Rome pe onwo ki kom-ruoth pa Giriiki, ento Rome obedo twero manyen. Ka Rome obedo kom-ruoth ma angwen, to “acel ki gine” i rek abongwen myero obedo acel ki yit angwen onyo labur angwen. Ka obedo Antiochus Epiphanes, to o aa ki lach pa Suria.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Millerites gi nyutu ni twero ma kilwongo ni "the robbers of thy people" obino ocung ikom Kristo.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Ki kwec pa iye, bin weko tic me yal bedo maber i lwete; kadong bin dwongore i cwinye, ki kuc bin orwako woko mapol; bin odugu i kom Rwot me rwodi; ento bin opok pe ki lwete. Daniel 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Prince of princes” obedo Kristo, ki Antiochus Epiphanes onongo obedo con mapol anyim kare ma Kristo onywolo; omiyo jo Millerite ginyuto ada man i cal me 1843. I cal gimedone iye higa 164, ma i ada pe tye ki nyutu mo i Baibul, en coc macek keken ma nyutu pire tek me lok me goro ma ribo lwak ma angwen i kin Miller ki lamedo me cik pa Lubanga ma gin jo Protestant. I but higa “164” i cal gicoyo ni, “Otho pa Antiochus Epiphanes ma kakare pe onongo ocungo bot ‘Prince of princes,’ pien onongo otho higa 164 anyim kare ma ‘Prince of princes’ onywolo.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Kombedi Adventism tito ni “the robbers of thy people” en Antiochus Epiphanes, calo keken Protestantism ma opoto woko, kata ka pak me Lamo ocoyo ni “cal me 1843 kityeko dul ki cing pa Rwot, ki pe myero ki loli.” Jo Millerite ongeyo ni Rwot ma wiye matek en Rome, omiyo pe gi wori ki tito me Setani ma yiko twero me gonyo vijon me “chazon.” Bibul tye terang ni, ka pe tye ki vijon, jo githo.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Neno ma Solomon nyutu i rek en obedo neno me 'chazon', ma i Daniel aboro rek apar adek, en aye neno ma nyutu kwo pa jogi mape gi Lubanga (paganism) ki cik pa Popa (papalism) kun gigo goyo i piny Ka Maler ki lwak. Pi jo Millerite, twero aryo magi ma kwanyo piny ginyutu calo bok ma angwen me porofesi pa Bibul; ka pe gignonge bok ma angwen pa Roma (jopoto pa jo mamegi), pe gubed ki twero me keto piny neno. ‘Jopoto pa jo mamegi’ i Daniel apar achiel rek apar angwen, gubed me gudog ikom rwot me South, gwigolo gi keken malo, giketo piny neno, dong gipoto. Roma otimo weng jami magi.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

I Dul 7, piny pa rwot ma angwen kinyutu maber ni obedo ‘mapat’ ki pinye pa rwot ma onongo tye anyim ne.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Bang eni aneno i yec me cawa, ci nen le me angwen, ma marac tutwal, ma mego cwiny, kede ma tek tutwal; ki otye ki lak me gang ma madit. En ocamo, ki ocoko i kube, ki ocwal gin ma odong i cingene; en obedo mo keken ki le weng ma onongo ocake anyim; ki otye ki tyen apar.... Ento an acwalo ngec pa adwogi me le me angwen, ma obedo mo keken ki le mukene weng, ma marac tutwal, ma lak me gang, ki lun me baraasi; ma ocamo, ocoko i kube, ki ocwal gin ma odong i cingene; kede pa tyen apar ma otye i wiye, kede pa en mukene ma obino malo, ma anyimne adek owil; pa tyen en ma otye ki wange, ki dwo ma waco leb madit tutwal, ma calone obedo madongo maloyo tyen mukene. Daniel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Pinyruoth ma me angwen i Daniyeli pot buk abicaryo kityeko nyutu aryo ni obedo “mapat” ki pinyruoth ma onongo obedo anyimne. Ka “rwi matin” me cik abicangwen obedo keken ka bedo medo pa rwi pa Siria (Antiochus Epiphanes), pe onongo obedo mapat. Lewic ma odonyo anyim Roma i pot buk abicaryo obedo simba, dubu ki chui, gin jamni weng ma tye adaa i kit pa piny; ento ka otyeko donyo i le ma me angwen, ma tye ki lak me iron ki yeke me brass, Daniyeli pe onongo ngene le me kit piny mo ma nyutu calo le marac ma otyeko lwayo ki omedho gin. En obedo mapat (diverse). “Rwi matin” me cik abicangwen o aa ki i acel i kabedo ma kicoyo ki yamo angwen pa polo ki lapak, pe ki i acel i rwi onyo i gin ma ngol nyinge.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Buk Daniel, pot aboro, owaco ni, “i agiki me lonygi, ka jo me kwero cik opongo, rwot ma wiye matek, ki ongeno lok ma piri, obed anyim.” I “agiki me lonygi” (Giriik, ma ogeco i rweny angwen), i kare “ka jo me kwero cik opongo,” rwot manyen obed anyim.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Dul piny weng ma ocako me tic i wang lobo, ki miyo gi twero me bedo i kabedo pa gi i lobo, pi neno ka gi bi tyeko par pa Lagwoko ki En ma Maleng. Poropheti ocoyo rek pa cako ki medo pa dul me lobo ma dit—Babilon, Medo-Peresia, Girisi, ki Loma. Kacel kwede gi, macalo kwede dul ma tye ki twero manok, lok pa kare odwogo odoko en keken. Gin acel acel obedo ki cawa me tem; gin acel acel opoto, dwonggi olal, ki twero gi okalo woko.” Laloc ki Rwodi, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Ka i agiki (“kare me agiki”) pa twero pa Giriki, ka kop pa kare me temo obedo opong (“ka lajoni dong obedo opong i gicayo cik”), rwot ma cwec en matek obiro malo. Rwot eno obedo ngat ma ngeyo “lok ma obur,” pien en obiwaco leb ma pe marom ki Leb Ebru pa Yahudi onyo Leb Girik pa twero ma con; pien leb ma en obiwaco obedo Leb Latin. Twero meno Mose osenyutu ne ni en piny ma obikelo lweny me goyo ot i higni 66 dok 70 AD, ma i iye jami mapatpat kec ne obedo matek tutwal nyo, ento Yahudi gi ocamo nyithgi kene wek gi gwoko cwiny.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47-53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

I Daniel chapta 2, “lobo me rwot ma angwen” kicoyo ne ki “otum,” kadong Mose oyero “dul acel” ma bino keto “nira me otum” i wi Yahudi. “Dul” man bino “ogiko” Yahudi, kadong obed malac calo “tai,” ma “tai” obedo “alama” pa Roma. En obedo “dul” “ma lebgi pe ibingeyo,” pien “lebgi” bino “lok ma nining” bot Yahudi. En obedo “dul ma wicgi raco matek,” calo kit ma kikwano iye i Daniel chapta 8 calo “rwot ma wic raco matek.” Ci i “kobo” pa Yerusalem, Yahudi gicamo “wodgi ki nyaragi.”

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller oyie ni Roma me pagani obedo twero ma Mose olandoni anyim, ki bene lobo me rwot ma acel angwen me ‘airon’ i Daniel 2, kede ‘piny’ ma ne giwaco Leb Latin, pe Leb Ebru onyo Leb Gerik. Miller pe opolok cing i tung’ lobo me rwot ma acel angwen ki ma acel abich i lanen me Bibul, pien pi ne ducu en Roma keken. Omiyo, ka Roma me pagani ocako tye malo i verse 23, pe oneno polok cing ma ki yaro i verse 24. I neno me, cien matino onongo orwate bot kit me dic, dok bot kit me nyako, dok bot kit me dic, dok bot kit me nyako i verse 9 tung’ i 12; ci verse 23 nyuto kit me lanen pa Roma me pagani, ento loko me puko pa Gabriel i verse 24 okwanyo woko bot Roma me kit nyako. Twero ma i verse 24 obedo me bedo ki ‘twero madwong’, ‘ento pe ki twero pa en keken: ci obino yubu matek, ci obino loyo, ci obino timo yore, ci obino yubu jo madwong’ ki jo maler.’

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Roma pa Papa onongo onego omiyone twero me lweny pa Roma ma pe kigeno Nyasaye, kadong en obalo jo Nyasaye pi higa 1,260, i higa 538 dok i higa 1798. En obalo “pire tek” pien en nyama madongo ma piny weng “gicako lubo iye ki yabo ma lamal,” kadong obedo twero ma “obitimo ki obedo maber” nyo i kare ma “kec ma acaki” ma “okiketo cing” me giko i higa 1798 onongo otyeko.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Ci i lok 25, Gabriel oluwo kit ma kityeko keto i lok ma onongo tye ka yabo pi Daniel, ki dok owaco bot Roma me pege, ma, kieng kit mapat me ‘takwero’, oketo lwak pa iye kacel, macalo ma lami lok me mukato weng gonyo ni. ‘Rweny’ pa Roma me pege ne obedo me loyo cwiny lobo mapol wek gibed kacel ki lwak pa iye ma tye kagolo, ki otimo kwede laloc pa kuc ki lonyo me yubo lwak pa iye; pe calo lwak ma obedo con ma kicweyo keken ki teko me lweny. Roma me pege bende obedo me ‘cung i tung’ ki Rwot me rwodi, macalo kit ma otime ka oketo Krisito i lacar i Kalivari.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Ci Gabriel ocobo neno aryo ma onongo tye ka tolone pi Daniel, kun onongo nyutu ni neno me “mareh” pa kit neno (nino 2300) en atir, kede ni neno me “chazon” pa kwoyo piny ot maler ki lwak, ma kitimo ki Roma ma pe geno Lubanga kede Roma me Papa, myero “kikano (kikigoyo rwedo iye),” “pi nino mapol” (nyo oo i kare me agiki i 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Ci Daniel otuo pi kare manok, ci odwogo i tic; ento dong pe onongo ngeyo neno "mareh", ma en neno ma kiwaco cik bot Gabriel ni obed miyo Daniel ngeyo. Pien eni, Gabriel obiro dwogo i kit 9, me tyeko tic ne me miyo Daniel ngeyo neno "mareh".

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

I Dyer abicel angwen pa Daniel, Daniel onongo tye ka yaro Lok me porofeti, ci otyeko ngeyo ki coc pa Moses ki pa Jeremiah. Jeremiah onongo oyaro ni cobo ma obedo iye obed pi h abicel aryo apar.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Piny weng man bi bedo ka opoto kede lworo; kede ogwanga magi bi tic bot Rwot Babulon higa 70. En obedo ni, ka higa 70 otyeko, abi lego Rwot Babulon kede ogwanga meno, Lubanga owaco, pi richo gi, kede piny pa Kaldea; kede abi yiko obed ka opoto matwal. Yeremia 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Ki cik pa Mose, bedo i cogo i lobo pa laloc obino rwate ki kare ma lobo bino yub sabat ne.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Kede abi yiko piny obed opoto: jo magamo botu ma tye kwo i iye bicobo ne. Kede abi yarou bot jo mape ngeyo Lubanga, kede abi woyo tong ki mede botu: piny mewu binedo opoto, kede gange wu binedo opoto. Eka piny bi yaro Sabat ne, kare weng ka obedo opoto, ka un tye i piny pa jo magamo botu; keken piny binedo pe timo tic, kede bi yaro Sabat ne. Kare weng ma obedo opoto bi bedo pe timo tic; pien pe oyaro Sabat ne ka un onongo obedo i iye. Levitiko 26:32-35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daniel onongo ongeyo ki Lok porofetik pa Lubanga, ikom lami aryo, ni jogi pa En onongo kipyeregi i lobo pa lapii; i kare meno lobo onongo nongo kuc i Sabata ne. Onongo ongeyo gin ma laco coc pa Chronicles onongo ongeyo pi mwaka 70 pa Jeremiah.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Kede jo ma pe ogoyo gi ki tong, okwanyo gi odiyo i Babilon; kun gi obedo latic bot ne ki bot nyithone paka lobo Persia obedo i twero: me poko lok pa Rwot ma owuoko ki dwon pa Jeremaya, paka piny otyeko yweyo sabat ne: pien kun piny obedo pe ki jo, onongo tye ka yweyo sabat, me poko higni 70. Kombedi, i higni me acel pa Cyrus, rwot pa Persia, me lok pa Rwot ma owaco ki dwon pa Jeremaya obed opoko, Rwot ogolo cwinya pa Cyrus, rwot pa Persia, omiyo owacho lok me cik i lobo pa kitwero ne weng, kede ocoyo iye i coc, owaco ni, Kamano owaco Cyrus rwot pa Persia ni, Rwot Lubanga pa polo ommiya kitwero i lobo weng; kede ocimo an ni atim od botene i Jerusalem, ma tye i Yuda. En ngat mane i bot un i jo pa iye weng? Rwot, Lubanga pa iye, obed ki en, ki we en odonyo malo. 2 Chronicles 36:20-23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Daniel nongeyo ni “mwaka 70” ma Jeremia owaco pi kwanyo gi i piny pa jo ma rwate gi, kun pinye omako kuc pa Sabati ne, obedo i kom kwer me “kabedo 7” i Levitiko 26; kacel ki winyo cik pa ngeyo meno, otimo tyeko yot ma kigero kany ki cik pi jo ma i agiki opuku kineno kitgi me gikwanyo woko.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. 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. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Kede i gin ma ocweyo iywuno, abi cwalo bwoba i cwinygi i piny pa jo ma gitetegi; dwon me yot ma omoyo bibiludo gi; ci gibalo calo ka gibal ki okwang; ci gibot ka pe ngat mo odugi. Ci gibot keken i wi keken, calo ka gitye anyim okwang, ka pe ngat mo odugi; ci pe wun bitwero bedo i wang ludiro wunu. Ci ibibedo ocan i bot jo ma pe yaro Lubanga, piny pa ludiro wunu biconyu wunu. Ki gin ma ocweyo iywuno bibiwar woko i tim maracgi i piny pa ludiro wunu; ka bene i tim marac pa kwaro-gi bibiwar woko kwede. Ka gi yaro tim maracgi, ki tim marac pa kwaro-gi, ki kwer ma gikwero keken ikom an, ka bene gitedo ikom an; ka an bene atedo ikom gi, ka abolo gi i piny pa ludirogi; ka dong cwinygi ma pe ogolo lik gicawe, ci dong gicamo kobo pa tim maracgi: dong abi paro lagam na ki Yakobo, ka bene lagam na ki Isaka, ka bene lagam na ki Abirahamu abiparo; ki piny abiparo. Piny bino ywegi, bino yero Sabat ne, i kare ma obedo labongo gi; ci gicamo kobo pa tim maracgi; pien gikwanyo iye kwac na, ki cwinygi okwero cikke na. Ento, keken i gin eni, ka gitye i piny pa ludirogi, pe abi wero gi, pe bene abi kwero gi, me loro gi weng woko, ki me loro lagam na ki gi: pien An aye Rwot, Lubanga pa gi. Ento pi twolo gi, abi paro lagam pa kwaro-gi, gin ma abolo gi ki piny pa Misri i wang jo ma pe yaro Lubanga, me abedo Lubanga pa gi: An aye Rwot. Magi aye cikke, ki kwac, ki cik, ma Rwot ocako i kom en ki nyith Israel i got Sinai, ki lwete pa Mose. Levitiko 26:36-46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Lamo pa Daniel i chapta 9, tye ka tweko jami weng me cik pi jo ma gi nongo ni giborore i piny pa lawi. Lamo meno rwate ki lamo pa en i chapta 2, pien kacel ginyutu lamo pa jo ma i Yab pa Yohana chapta 11, ma ne gitye otho i yita pa kabedo madit ma ki lwongo Sodom ki Ijipt, ma gineno ni gi bene ne giborore. Ka Daniel ogiko lamo pa en, Gabriel odwogo me giko tic me miyo lok pa neno “mareh”, macalo ka Roho Maleng mito me tyeko tic pi witinesi aryo me Yab pa Yohana chapta 11.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; 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. Daniel 9:20–22.

> Kun an atye ka waco, ka lamo, ka yaro richo na ki richo pa jo Isirayel, ka atye ka cwalo kwayo na i anyim Rwot, Lubanga na, pi got maleng’ pa Lubanga na; ee, kun an atye ka waco i lamo, dano Gabriel keken, ma an abineno iye i neno me acaki, ka oyweyo maber, oketo lwete i an i kare me cok me anyim otum. En omiyo an ngec, owaco ki an, kede owaco ni, O Daniel, kombedi abino aa me miyi rieko ki ngec. Daniel 9:20-22.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> Icawa matidi mapud pe Babilon opoto, ka Daniel onongo paro ikom laporofesi magi ki yubo Lubanga me omii ngec pa kare, neno mapol omini ikom cako malo ki poto pa lobo pa ruoth. Kwede neno ma acel, calo kit ma kiketo i chapta abicel me buk pa Daniel, pwony pa neno kimiyo; ento pe gin weng kityeko yaro maber bot lanabi. ‘Paroparo na orwanyo an matek,’ en ocoo ikom gin ma otime ikare eno, ‘ki wangna oloko i an: ento agwoko gin man i cwiny na.’ Daniel 7:28.

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> Ki tung bono mukene, ngec mapol maloyo oyaro gin ma bi time anyim; ci i agiki pa bono man Daniel owinyo “jo maleng acel tye kicano waco, ento jo maleng mukene owaco bot jo maleng ma onongo waco ni, ‘Kare pa bono obedo adii?’” Daniel 8:13. Dwoko ma ki omiyo ni, “Paka ceng 2300; eka ot maleng pa Lubanga bicweyo” (Coc 14), omiyo cwinyne opong ki abar. Pire tek en otyeko yeny me piro pa bono man. Pe onongo twero ngeyo tyen ma lube higa 70 me cogo, macalo kit ma ki waco kun ki tung Jeremia, ki higa 2300 ma i bono onongo owinyo latic pa Lubanga pa polo cwalo lok ni bipworo kare mapwod ka ocweyo ot maleng pa Lubanga. Latic pa Lubanga Gabriel omiyo piro mo keken; ento ka laneno owinyo lok ni, “Bono ... obedo pi ceng mapol,” ogwen. “An Daniel ogwen,” obedo ka ocoyo ikom gin ma onongo obedo kwede, “kede onongo arwate pi ceng mo; ci lacen angolo, atimo tic pa rwot; ka aneno bono onongo aloka, ento pe dano mo onwangeyo.” Coc 26, 27.

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> "Pud ki cwiny matek pi Israel, Daniel dok ocako okwano lok pa lanen Yeremia. Lok magi onongo yot atika—yot atika ni, omanyo ki coc ma kicoyo i kitabu ‘gin me namba pa mwaka, ma Lok pa Rwot obino bot Yeremia lanen, ni obitimo agiki mwaka 70 i ogoro woko pa Jerusalem.’ Daniel 9:2."

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> "Ki yie ma obedo i kom lok me poropheti ma pe twero bal, Daniel okwanyo i bot Rwot pi myero lagam magi otime mapatpat. Okwanyo pi myero yaro pa Lubanga ogwok. I kwanyo ne, oyiko cing opong maber kacel ki jo ma gicobo i paro pa Lubanga, kunyutu balgi macalo bal pa cingi." Prophets and Kings, 553, 554.

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