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

Kwon me Daniel - Namba 176

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Nyutu pa Lubanga ki Dwogo i Ngima pa Agiki: Ngec ma aa ki Neno pa Daniel

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

I chapta 10 me Daniel, Gabriel tye ka timo tic me miyo yubo ma opong weng pa buk me Daniel bot jo me Lubanga me kare me agiki. Daniel obedo cal pa jo me Lubanga me kare me agiki, ma i buk me Revelation gin jo 144,000. Kamacok kamano, jo 144,000 ginywake me ngeyo ni gi opore piny, calo kit ma Daniel nyutu i chapta 9. Gin bende ginywake me ngeyo ni tem madit ma ki cwal dic kwede pi kare pa gi ma pe otyeko, en tem me cal pa lam, ma otime mapir kicimo-gi, kede mapir probeshon obuturu i cik me Sunday i United States me Amerika. Gi tye ka dwongo cwinya pi balo geno ma otyeo botgi i July 18, 2020, kede i kit meno gimiyo gi neno pa Kristo i kabedo ma ber maloyo, calo kit ma Isaia nyutu i chapta 6.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Neno meno, ma kipoko i buk Daniel ki Isaiah, omiyo gineno kitgi ma oyubu i anyim Rwot me duong’, ki gibedo piny i pora. Eno Isaiah winyo lapeny me penyo anga ma Lubanga bicwalo bot jo ne, ki Isaiah oyie me cwalo pire, ento con ki ocweyo maleng.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Ci an owaco ni, “Ayoo an! pien apoto; pien an dano ma leb an pe maleng, ki an obedo i tung jo ma lebgi pe maleng; pien wang an otyeko neno Rwot, Rwot pa lwak.” Ci jo Serafim acel oyaro bot an, ononge ki lawa mat i lwete, ma onongo otemo ki tong ki i kom lela: oketo i leb an, owaco ni, “Nen, mano okomo leb mamegi; kweri mamegi ocweyo, ki richo mamegi opwodo.” Ka an owinyo dwon Rwot ma waco ni, “Anga ma an abi cwal, ki anga ma abi wot pi wa?” Ci an owaco ni, “Atye kany; cwali an.” Isaiah 6:5-8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Isaya kityeko maleng ki okutu me mac ma kicawo ki i alta, kede Daniel bene kityeko maleng kuneno neno me gilaas me neno ma kelo dwoko, ma oloco ngat ma neno obed cal ma oneno. Kigamo Isaya ni okelo lok bot jo ma ka gi winyo pe gi winyo, ka gi neno pe gi neno.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> En owaco: “Dii, inwac bot jo magi ni: Winyo keken, ento pe wun ngene; neno keken, ento pe wun ngeyo. Tim cwiny jo magi obed makwongo; tim wingi gi obed matek; ki loro wanggi; kik gin neno ki wangegi, kik gin winyo ki wingi gi, kik gin ngene ki cwinygi, kik gidwogo, ci gicur.” Yesaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Yesaya mito ngeyo ni kare med adaa ma myero obedo ka rwate kwede jogi ma pe gi ngeyo ki pe gi paro; omiyo en penyo, “Kare med adaa?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Ci awaco, “A Rwot, kare adii?” En owaco ni, “Nyaka poto obed opuk woko labongo ngat mo ma obedo iye, ki ot labongo ngat, ki piny obed opuk woko tutwal; ki Rwot okwanyo jo woko i bor malac, ci obed wero madit i tung piny.” Yesaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Piny ma kit lok me porofesi me Bibil i kare me agiki kwayo, en United States, ma “opoto woko tutwal,” ka woko ki Lubanga pa lobo weng pi cik me Sande okelo bolo pa lobo weng. Daniel 11:41 onongo ki lanyut ne i Daniel 11:16. I 11:41, “gweyo woko madit i wang piny” kicimo calo “jo mapol gicoyo woko.” Lok pa Aisaia, ma Yesu opimo kwede ka owuoyo bot Yahudi ma gigonyo lok i gin ma otimo i kin dano, nyutu ni ka jo pa lwak ma con kikalogi woko, dong gotye ki twere ento pe gikwanyo ngec, gi wang ento pe gineno. Lok pa Aisaia nyutu kwac ma agiki bot Adventism pa Laodikea, ma gikome i cik me Sande, kama Adventism pa Laodikea kigweyo woko ki wang Rwot.

> 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.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Isaaya ki Daniyeli kimiyo gi tic me nyuto luongo me agiki bot Laodikea, ci i Dyer apar, ka giyedo Daniyeli me adek, kimiyo ne teko pi tic.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, 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. Daniel 10:18, 19.

> Dok bene ngat acel ma calo kit pa dano obino, onyutu an, ocwinyona; ki owaco ni, “I dano ma ki mera madit, pe ibayo; kuc obed ki yin; bed tek, ee, bed tek.” Ka otyeko owaco bot an, cwinya ocwiny, ki an owaco ni, “Laditna, wek in waco; pien icwinyona.” Daniyeli 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daniel omede tek me mi wac ma otyeko nongo ngeyo ka Michael obino piny i chapta apar. Isaya gimiyo ngec ni myero omii wac nyaka cik me Sande. I kare me cik me Sande, jo ma odong keken bi kete.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> En an owaco, “Rwot, nyaka kare mane?” En owaco ni, “Nyaka dyere obedo pobo woko, pe ki ngat ma bedo iye, ki ot obedo pe ki ngat, ki lobo obedo pobo matwal; ki Rwot okwalo jo i bor madit, ci bed kato madit i tung lobo. Ento pud i iye bi bedo abicel me apar, ci obi dwogo, ci obi rume: calo yoo me teil ki calo yoo me oak, ma tong-gi obedo iye ka gilego yela-gi; macalo meno, nyithindo ma maleng obedo tong ne.” Yesaya 6:11-13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Ka bino bedo “weko madwong i tung piny” (i kare me Cik me Ceng Sapati), dong bino nyutu “tenth,” ma “rwom pa iye” obedo “kic ma maleng.” Rwom pa lok me Ebru ma kiyiko calo “tenth” en “tithe.” Rwot obi bedo ki “tithe” ma “odwogo,” i kare me Cik me Ceng Sapati.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Diyo me apar weng me piny, bed ka obedo me karo me piny onyo me mego me yath, tye pa Lubanga; en lamal i bot Lubanga. Ka dano yaro dwogo gimoro i diyo me apar ne, myero omedo iye abicel pa en. Keken ikom diyo me apar pa dyang onyo pa miel, gin weng ma loro iye lak, ma obedo apar, bi bedo lamal i bot Lubanga. Leviticus 27:30-32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Apar” ma “odwogo” en lamal i bot Rwot, kede en pa Rwot.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Pien but pa Rwot obedo jo pa iye; Jakobo obedo but pa miras pa iye. Deuteronomio 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Jogi ma otyeko dwogo mapwod bino cik pa Ceng abicel, gin aye jogi ma ki nyutu ki Jeremia, jogi ma gi otyeko poto cwiny macel, ma Rwot otyeko miyo gi kica ni ka gidwogo, gubed dho pa Rwot, onyo lami lok pa Rwot.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Gineno lok mamegi, an acamo gin; ki lok mamegi obedo bot an yot ki yweyo cwiny na, pien gicoyo an ki nying mamegi, Aii Rwot Lubanga, Rwot pa dul lweny. Pe abedo i dub pa jo yeko, pe anyayo; abedo keken pien lwete i an, pien i opongo an ki coyo cwiny. Pingo peko na odong pe giko, ki rwate na pe twero lego, ma pe mito lego? Ibedo itye bot an weng calo jalok, ki calo pi ma giko? Ento Lubanga owaco calo eni: Ka idwogo, abidwogo in, in ibed anyim an; ka itero woko gima ber ki kom gima pe ber, in obed calo dwo na; bed gi dwogo bot in, ento in pe idwogo botgi. An abimiyo in i tung jogi ogweng me shaba ma kigwoko maber; gibiro lwenyo bot in, ento pe ginyalo loyo in, pien an atye ki in me waro in ki me cobo in woko, owaco Rwot. An abicobo in woko ki lwete pa jo marac, abi waro in woko ki lwete pa jo mager. Yeremia 15:16-21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Jami onyo dyere acel ma doki i cing cing pa Isaiah no myero ne cang, pien ki mi gi lok pa Lubanga, dok Lok pire myero ne cang. Gin aye jo ma bedo dhok pa Lubanga, dok i tic meno gibedo ka miyo Lok pa Lubanga ma myero ne cang ki jo ma yeny zbwolo. Jeremiah pe obedo i “kacok pa jo ma yelela,” pien calo obedo ki Daniel, ka en oneno nyut, “kacok pa jo ma yelela” no otol woko. Jeremiah obedo ka tamo ni Lubanga owaco lok maraco bot en, pien cing pa Lubanga owelo kwany ma okato mukwongo pa nino dwe 19, 1844 i lok mekwongo pa jo Millerite, ki nino dwe 18, 2020 i nino me agiki. Cik me alamo ne me Jeremiah obedo ni ka en “doki,” dok i butu pa Isaiah, “dyere acel” no “doki.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Ka Jeremia “odwogo,” obedo but pa “acel me apar” pa Isaia, ma en maleng, kede obedo pat pa Rwot, ma “substance” tye iye gi. I Leb Ebru, nyig lok “substance” nyutu “pillar,” kede bedo kityeko timo obed “pillar” en lagam ma kimiyo jo Philadelphia.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ngat ma ogoyo, abi miyo en obed yang me ot i ot pa Lubanga pa an, kede pe dong obi aa oko; kede abi cono i iye nying pa Lubanga pa an, kede nying pa poto pa Lubanga pa an, ma en Jerusalem Manyen, ma obino aa ki polo ki bot Lubanga pa an; kede abi cono i iye nying pa an manyen. Ngat ma tye ki wii, winy gin ma Lamo owaco bot kanisa. Revelation 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Pilar,” nyo tye “jami gi ma pire tek,” kelo kanyutu me rwom acel pa Lubanga ki pa dano, pien Kristo en “pilar” ma cwako kacel keno.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> Kare ma an onongo obedo i kit me cwiny opiko, an oneno nino ma ogolo par matek i wiiya. An oneno i nino ot pa Lubanga, ma dano mapol ne tye ka twere aa iye. En keken jo ma otyeko lwenyo kuc i ot pa Lubanga meno bi rweyo ka kare obwoyo. Jo weng ma odong i woko bi rem pi kare weng. Dano mapol ma i woko, ma ne tye ka woto i yo mwete-mwete, gi kico ki gikwero jo ma gitye ka donyo i ot pa Lubanga, ki owaco botgi ni pango man me gwoko kuc obedo bwoli ma jeme; ni pire keken pe tye goro mo me yweyo ki iye. Gimako jo acel-acel me giyaro gi, wek pe gidonyo ki dwiro i wang bur.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> Ka alal ni gin binen ocwer an, aparo ni maber obed an alube nyaka lwak opoto woko, onyo nyaka adonyo labongo pe gineno an. Ento kama ma pe opoto, lwak omedo mapol; ci ka alal ni abino aceto cawa, awoto woko ki ot an pi kare macek ka acoc i lwak. I paro me cwinya me nongo ot pa Lubanga, pe aneno kata agwoko itam i lwak ma makwongo an. Ka adonyo i ot, aneno ni ot pa Lubanga madit tutwal ocweyo ki te acel ma madit tutwal; ci i te eni gityeko bayone otino me rombo ma ogoyo weng ki rem otye turo. Wa ma watye kany nen calo onongo wangeyo ni otino me rombo eni gityeko ogolo ki gityeko oyubo pi wa. Jo weng ma odonyo i ot pa Lubanga myero bin i anyim en ki cwalo richogi.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> Kany i anyim Nyathi me Ding obedo kiti ma kigoyo malo, ma i komgi gibedo dul ma gi nen calo gitye ki cwinya maber. Leer pa polo nen calo ocwalo i wigi, ka gi pako Lubanga ka gi wero nyim me apwoyo ma ki cwinya maber, ma nen calo dwogi me wero pa lacar pa Lubanga. Gin en gin ma obino i anyim Nyathi me Ding, gi nyutu balgi, kimiyo gi kica, ka kombedi gi tye ka kuro ki cwinya maber pi gin mo me yweyo ma obino.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> Ka bene ka adonyo i ot me lamo, bwoc omako an, kede winyo me isoni ni myero amedo piny i wang jogi. Ento calo ni tye twero ma ocwako an wek agol anyim, ci mapol-mapol atye ka agolo otwogo tong wek anyutu wang Lamb, ka agwara ogoyo, ot me lamo oconye, goyo dwon me loyo owuoko ki jo maleng ma kicono, lumi ma rweny matek oyweyo ot me lamo, ci piny weng obedo butu matek. Jo ma giyimo weng gigoro woko kacel ki lumi, ci ogolo an keken i butu me nino ma rweny, ma peke dwon. Aboke ki cwiny ma pek matek, ci tek keken ne atwero moko cwinya ni onongo abedo ka neno i nino. Calo ni kwo marac pa an ositire woko, ni Roho pa Rwot oweyo an woko, pe dong odwogo. Testimonies, Dul 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Gin ma tye iye” ma tye i iye apar ma odwogo, en aye “tung” ma cwako temple. Daniel oneno liel ma kelo pi nyathi dii ma kicwete iye tung, kede nyathi dii en aye “tung”. Kace Daniel oneno liel maduong’ meno, kityeko oloko en i cal me tung; kede apar ma odwogo pa Isaia, bene tye ki “gin ma tye iye” (tung) i iyegi, kede gin man myero “omene” ki jo weng ma bino donyo i temple. Joma donyo i temple kede gumene gin man, gin dii pa Lubanga mapat, ma gudwoko leb me bendera ma ki yweyo malo i kare me cik me Jumapiri, kace tye weko madit i piny. “Yik maleng,” ma obedo gin ma tye iye pa Isaia, en aye nyathi dii ma kigoyo kwo ki i cako pa piny.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Apar ma odwogo gibigolo woko i lwete pa jo marac, ka i cik me Sunday pwodho Philadelphia kede Laodicea kiketo matwal pi kare weng, kede jo mapol ci gipoto woko. Jo ma gipoto woko gicimo jo marac ma pe ngeno. Gin bene gibigolo woko i lwete pa laco ma tek, pien pe gibigam ratiro pa le marac.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> En aye ma Rwot Lubanga owaco ni; abi bene miyo lwak me Misri ocung ki cing Nebukadrezzar, rwot me Babulon. En ki jo pa en ma tye kwede, ma piny ducu gitye ki ruco kwede, gibikelo gi me balo lobo: kede gibiyawo ligangla-gi ikom Misri, kede gibipongo lobo ki jo ma gityeko kwanyo kwo-gi. Kede abi miyo yoo pi obedo ojar, kede abi cende lobo i cing jo marac: kede abi miyo lobo obed agola, kede jami weng ma tye iye, ki cing jo pa woko: An Rwot, awaco ne. Isaiah 30:10-12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Lworo mar rok” en lweny ma kiwoto kwede me rwot me ngom ma i kabedo me anyim. Bendera ma kiyeko malo i kare me cik me Sunday, kigolo gi ki i cing me nyako mooro, onyo nyako marac, kede bene kigolo gi ki i cing me lworo mar rok. Gin ma wa tye ka loki ikanye ni, Isaiah, ki Daniel, ki Jeremiah, ki Ezekiel, ki John, duc pe ki tiyo me nyutu woko cer mar cen kede cwinya me acel ki piero abicel ki angwen alufu, ma doki ki i yotcwercwiny me July 18, 2020. I nyut mar agiki me Daniel, nyut ma kimiyo bot en i dye ace Hiddekel, kimiyo Daniel ni ngeyo nyut me i iye kede me oko me Lok me lanen pa Lubanga, kede kimedo twero me keto lok meno anyim.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Kwena me loko dyere ki me woko kikube ka acel ki nyuto me profesi pa wi, onyo “ot me kuc,” i akwana apar, ma nyuto lweny pa Ukraine ma Putin tye ka timo kombedi. Lagam man me nyuto wi, tye ki tic me loko dyere ki me woko; ci cako pa lweny meno cimiyo kare ma wi aryo weng doko cwinya me profesi. Ot me kuc onyo wi ma obedo Russia nyuto lweny marac me aryo ma tye ka lutye me acel me welo, ma telo i lweny marac me adek, ma kwayo cako pa Lweny Marac pa Piny Weng me Adek, calo onen i lweny pa Panium i akwana apar ki abic.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Lok me 16 obedo Cik pa Sande, pi mano kacake ki 2014, ka lweny pa Ukraine ocake, ma kiloro i lok 11 ki 12, nyaka Cik pa Sande, tic me agiki ma rwate ki keto cal i jo pa Lubanga otyeko. Loro pa Gabriel i Pot-buk 11 pa Daniel nyutu ngec ma turo jo pa Lubanga bedo maleng, onyo ma keto cal i jo pa Lubanga. Ka pe i nongo gin en, dong pe i nongo gin weng. Poropheti ma kikwanyo cal woko, ma i Buk pa Revelation kiweyo nying ni ‘Revelation pa Yesu Kiristo’, ki ma Buk pa Revelation tito ni kikwanyo cal woko mapwod pe kigiko Probation, obedo lok me coc mo ma pire kene ki Buk pa Daniel.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ni mehla ni tonali, onca se tlatskaniliztli tlen moneki icuac motlapohua in tlamachiliztli sa ica tlami, pampa in amatlajcuilolli quitoa: “in tonali yeh axcan catqui.” Inon ye hueyi tlahtolli, tlen motta ipan in sa ica tlami capítulo tlen Apocalipsis, no ihuan motta ipan in achto capítulo.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ngec me nyuto pa Yesu Kristo, ma Lubanga omii ne, me anyuto bot laticene gin ma myero e cawa manok obino otime; ci ocwalo malaika ne me anyuto bot latic ne Yohana. En ma ocoyo lok pa Lubanga, kede lanyutu pa Yesu Kristo, kacel ki gin weng ma oneno. Opong kica en ma kwano, kede gin ma winyo lok pa poropheti man, kede gu gwoko gin ma kicoyo iye; pien cawa dong tye i cing. Revelation 1:1-3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Doscientos i binti, i portanto binti-dos, es symbolos del combination de Divinitat con humanitat, e la obra final del tertie angele, que es le sigillation del cento quaranta-quatro milles, es accomplite intra le contexto prophetic del parabola del dece virgines. Le virgines sapiente del ultime dies suffrite lor prime disappunctamento le 18 de julio de 2020, e illas esseva dispersate como ossos morte in le strata de Revelation capitulo dece-un, usque a julio de 2023, binti-dos annos post que le processo de sigillation comenciava in 2001. Le “tempore esseva alora proxime,” e alora le Senior suscitava un “voce in le deserto” qui habeva recipite le message ab Gabriel, qui lo habeva recipite ab Christo, qui lo habeva recipite ab le Patre.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Ci dwon ocako cwalo kwena bot kanisa, kityeko cwalo ne i kit me elekitironiki ma twero kwano onyo winyo ne, kombedi i leb mapol loyo 60. But me unabi ma kityeko oyabo, en aye kwena man, nonge i buk pa Daniel.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Buk ma kikano maber pe obedo Buk me Nyutu, ento obedo but pa poropheti pa Danyel ma otye ikom nininge me agiki. Malaika ociko ni, ‘Ento in, o Danyel, ikano lok, ki iketo lac i buk, paka i cawa pa agiki.’ Danyel 12:4. Tic pa Latic pa Rwot, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

Rwom me lok pa larwate Daniel ma kore ki cawa me agiki, en tuk piero angwen. Pe keken obedo tuk piero angwen; ento obedo rwom me tuk piero angwen ma kiyaro lacen cawa me agiki i hiny 1989, kede ma tye i anyim cik me Sande me tuk piero angwen acel. Lok pa gin ma otime pa tuk piero angwen ma pe kiyiko i tung tuk en keken, en rwom me lok pa larwate ma kore ki cawa me agiki ma kicego woko, ci i dwe July 2023 dong ki cako golo cego ne pi joma yero me neno ki winyo.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Verse pier angwen pe nyutu gin mo keken i tariik ma obedo i anyim pa ogoro woko pa Soviet Union i 1989, nyaka Cik me Sande ma i Verse pier angwen acel; ento en omiyo but me porofesi ma rek me porofesi mukene myero kiketo i wiye. Jogi ma pe gimito neno ki winyo ni kit me tici me rek ki rek obedo kit me tici me Kot ma Agiki, pe gi tye ki twero me neno tariik me mung pa Verse pier angwen, ki en aye tariik ma obedo Nyutu pa Yesu Kristo, ma Gabriel obino me yaro ne bot John ki Daniel.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> I Berea, Paulo dok ocako ticne kun ocito i sinagogi pa Jo-Yahudi me waco lok maber pa Kiristo. O waco ikomgi ni, 'Gin man obedo jo ma i cwiny maber maloyo jo i Tesalonika, pien gigamo lok ki cwiny ma ooyo weng, ki giyaro Kitap pa Lubanga cawa ka cawa, me neno ka jami man obedo atir. Omiyo gin mapol giyie; mon ma lamal ma obedo jo Giriki bene mapol, ki dichwo, pe manok.'

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> I nyutu me atir, gin ma gi dwaro bedo atir ki cwinya maler gibicako yenyo ki tic ma piny i Coc Maleng. Man bicono adwogi macalo gin ma otero tic pa apostol i Berea. Ento gin ma giyubu atir i cawa man, gimego jo mapol ma pe calo jo Berea. Pe gubedo twero dwoko woko tito ma kicwalo botgi, ento ginyuto pegi mapol me yenyo alokaloka ma kicwalo me golo iye, kede gicedo tam ni, ka en atir bene, ento en pe gin madwong ka giyeo ne onyo pe. Gipimo ni geno gi me con ki yoregi me con tye maber pi gi. Ento Laa Rwot, ma ocwalo lakwo kwena ne ki kwena bot piny weng, bibi lapeny jo ikom kit ma gityeko timo bot lok pa lutic pa iye. Lubanga bibenyo jo weng malube ki ler ma kinyuto botgi, ka oyera botgi onyo pe. Cikgi en ni giyenyo calo ma jo Berea otime. Laa Rwot owaco ki tung i Janabi Hosea: ‘Jo pa an gibal piny pien pe gitye ki ngec; pien in iweyo ngec, an bene abi weyo in.’

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> Paro pa jo Berea pe gityeko doko matidi pi cwero me paro; gi tye ki cwiny me roto ka oyaro adiera ma apostol onongo kobo. Ka jo me cawa wa odwogo lubo kit pa jo Berea ma lamal, i yeny i Buk Maler ki cawa keken, ka gitem lok ma kelo botgi ki gin ma kicoyo kono, dong obedo alufu pa jo ma gigwoko cik pa Lubanga kun ma kombedi obedo acel keken. Ento jo mapol ma giyaro ni gihero Lubanga pe gitye ki mito me dwoko ki bal bot adiera, ka gimako matek i lok me lali ma cwiny mit pa cawa me agiki. Bal okwanyo ler i paro ka ocako kelo dano woko ki bot Lubanga; ento adiera dwogo ler i paro, ka omiyo kwo i cwinya. Sketches from the Life of Paul, 87, 88.

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