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# The Book of Daniel - Number One

Buk pa Daniel - Namba acel

The Ulai and Hiddekel

Ulai ki Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . 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.

> Lami ki dano giwaco ni poropesi pa Daniel kede pa Buk me Nyuto obedo gik me mung ma pe ki twero ng'eyo. Ento Kristo onyuto jo ma opwonye gi bot lok pa laporofet Daniel ikom gin ma myero obedo i karegi, kede owaco ni, 'En mo keken ma kwano, obed ng'eyo.' Matayo 24:15. Kacel waci ma waco ni Buk me Nyuto obedo mung ma pe ki twero ng'eyo, pe atir; pien nying pa buk keken owaco ni: 'Nyuto pa Yesu Kiristo, ma Lubanga omiye, me nyutu bot latic pa en gin ma macek myero obino time. ... Oromo ber en ma kwano, kede gi ma winyo lok pa poropesi man, kede gikwako gin ma gicoyo iye; pien cawa tye macek.' Nyuto 1:1-3.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> Waco pa janabi ni: “Ogwede ngat ma kwano”—tye bene jo ma pe bi kwano; guec pe tye pi gi. “Kede gin ma winyo”—tye bene jo mo bene ma gireme winyo gin mo keken matye ikom lok me janabi; guec pe tye pi dul man. “Kede gigwoko gin ma kiketo iye”—jo mapol gireme winyo ciko kede cik ma tye i Kitabu me Nyutu. Pe ikin gi ngat mo twero nongo guec ma kigamo. Jo weng ma ginyomo lok me janabi, ki ginyomo cal ma kimiyo i kany ki matek, jo weng ma gireme loko kwo gi, kede giyubu pi bino pa Wod Dano, pe gibigwede.

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> I kom til me Roho Maler, dano gubedo nining me pwonyo ni Buk me Apokor obedo nger ma pe ngat romo ngeyo, ma okato woko ki twero me ngec pa ngat? En obedo nger ma ki apoko woko; buk ma ki yabo. Kwano Buk me Apokor keto wii i lok pa lanen pa Daniel, kede gi aryo gicwalo pwony madit tutwal, ma Lubanga omiyo bot jo, ikom jami ma bi time i agiki me kare pa piny man.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

Timo fweny i Buk me Fweny cwalo cwiny bot lok pa lagoro pa Daniel. Dano mogo nen lok pa lagoro keken i buk pa Daniel. Ento Daniel yaro yore aryo pa adiera, kede adiera ma nyutu lok pa lagoro ne, obedo but abicel ma agiki i buk ne. But abicel me acaki nyutu lok pa lagoro ma kiketo cal iye, ma, me tutwal, pud pe kityeko ngeyo. Mapwod pe wa paro but abicel me acaki pa Daniel, wabicoyo pingo tye lok pa lagoro aryo keken ma ki nyutu i but abicel ma agiki pa Daniel. Dako White nyuto lok pa lagoro aryo kun odugo lok bot pi madit aryo pa Shinar. Ka wa yee cal ma otyeko keto anyim, wanongo lagam ma weko wa neno aryo, keken, lok pa lagoro i but abicel ma agiki pa Daniel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ngec ma Daniel ogamo ki bot Lubanga kimiyo pire tek pi cawa me agiki man. Gin ma oneno i tere pa Ulai ki Hiddekel, yamo madit me Shinar, kombedi tye ka timore, ki jami weng ma kiwaco con dong pe dini gubino otime." Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Labilo me chapta aboro onongo omera i tung odilo Ulai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> I mwaka ma adek me telo pa Rwot Belshazzar, aneno kio—an Daniel keken—bang kio ma aneno i acaki. Kede aneno i kio; ci otime ni, ka aneno, one an tye i Shushan i ot pa rwot, ma tye i piny Elam; kede aneno i kio, kede one an tye i but tyen pi Ulai. Daniel 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Ka wa okwanyo ada me coc ki Testimonies to Ministers, ma i iye Sister White owaco ikom “the Ulai and Hiddekel” kede omiyo gi nying “pi madit pa Shinar,” wa onongo wayubo macok-macok ada meno ki i acel ikin komentare ma loyo weng ikom kwano me buk pa Daniel ki Revelation i coc pa Sister White. I ada meno onongo owaco ni, “Tye mito me kwano ma piny loyo i Lok pa Lubanga; loyo weng, Daniel ki Revelation myero kineno gi kwede wil maber, macalo pe obedo con i gin mukato me tic wa.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Ka wa moko matek lok aryo me acaki ma wa ocako waco i Kitabo me Daniel, gang aboro, gi miyo nyutu aryo ma iye ikom ada acel ma jo mapol keken peke nenone. Daniel owaco ni, ‘i mwaka adek pa Belshazzar, oneno an gin me neno.’ Ci omedo waco ni, ‘piny ki en ma oneno an i acaki.’ Lok man twero ngeyo i yore aryo, kadong yore mo keken kelo agiki maromo keken.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Malaika Gabriel en ma okelo ler me porofeti bot Daniel, macalo ma otimo ki lanabi weng, pien onongo oting'o kabedo pa Setani calo lakelo ler pa i polo. Man nyutu ni cik me porofeti weng ma tye i Mikwalo Maler, Gabriel en ma ocwalo gi. Ka bed Daniel oyubo ne onyo pe, i wic acel me dul aboro, pe keken obedo ka nyutu gin me porofeti ma dwong, ento bene omiyo lanyut aryo pi gin me porofeti ma dwong man i wic meno. Gin ma Daniel ocoyo i wic acel, obedo ni: onongo oyabo vijon ma con, i anyim pa vijon ma oyabo i yiir pi Ulai. Vijon ma i yiir pi Ulai obino i mwaka adek pa Belshazzar. Vijon ma con, i anyim pa vijon ma i yiir pi Ulai, obino i mwaka acel pa Belshazzar.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> I mwaka me acel pa Belshazzar, Rwot pa Babilon, Daniel oneno kwene ki lok me neno me wi pa en i kitanda me en: eka ocoyo kwene, okwaco pire kene me gin. Daniel 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

I lok acel me gonyo aboro, Daniel tye ka nyutu ni en bende nongo vijon i mwaka ma acel pa Belshazzar, pien owaco ni, “bang en ma oneno an i aceli.” Vijon me Ulai obino bang vijon me mwaka ma acel pa Belshazzar, onyo obino bang aceli me vijon aryo ma gutye ki rwate? Dwoko mo keken tye atir. Vijon me Ulai obedo acel keken ki vijon me gonyo abicel. Gabriel tye ka tic ki cik me poropes ma gicamo “dwogo ki medo,” ki i kare acel keken tye ka tic ki cik ma waco ni, “ki lok pa jo aryo, gin kiketo matek.” Vijon aryo weng gutimo lok ikom piny pa rwot ma i poropes pa Baibul.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Neno me dyer abiro oyaro piny pa rwot magi calo le me gweng ma gicamo, kacel ki keto gi i kom teko pa cik me lobo. Neno me dyer aboro oyaro piny pa rwot magi kacel ki alama ma aa ki i tic pa kac pa Lubanga, ento alama keken me tic pa kac kiloro woko ki kica, pi yaro pak ma pe tye atir. Daniel dyer aboro oyaro piny pa rwot magi calo neno me dyer abiro, ento oketo gi i kom gitic me dini.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Neno me Ulai i chapta abic adek pa Daniel dwogo dok medo neno me chapta abic aryo. Chapta abic aryo nyutu but me lobo pa piny pa rwot ma i profesi me Bibul, kede chapta abic adek nyutu but me dini pa piny pa rwot ma i profesi me Bibul. Ka mano kityeko nongo ne, dong ki twero ngeyo ni chapta abic aryo ki chapta abic adek obedo neno acel keken. Chapta abic angwen obedo kabedo ma Gabriel bino me miyo yubo pi but me kare i neno me chapta abic adek. Pien mano, neno me Ulai nyutu chapta abic aryo, abic adek kede abic angwen me Buk Daniel. Ci i chapta apar, kimiyo anyim pi Hiddekel.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> I mwaka me adek pa Cyrus, rwot pa Peresia, lok mo onongo onyutu bot Daniel, ma kikwayo nyinge ni Belteshazzar; ki lok en aye ada, ento cawa ma kiciko ne obedo macok; en onongo oyango lok en, ki obedo ki ngec pa lok me neno. I cawa jene, an Daniel onongo ayubu pi cabit adek ma makome. Pe acamo pyer ma ber, pe ki nyama onyo waini obino i wiwa, pe kadi alubo mo pira pire keken, nyo cabit adek ma makome opong woko. I nino me piero aryo ki angwen me dwe me acel, ka onongo an tye i tere pa yala madit, ma nyinge Hiddekel. Daniel 10:1-4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Lok me neno pa Odo Hiddekel keto i anyim lok me porofesi pa Rwot pa Bor. O cako ki gonyo pa piny ma con pa Aleksanda ma Dongo, ci nyutu wot-ki-dwogo me lok ma bino; kun i agiki lodwani aryo keken ma ocad ki bot gonyo pa piny ma con pa Aleksanda ma Dongo obedo Rwot pa Caa ma tutwal ki Rwot pa Bor ma tutwal. I agiki otero wa i lok me kare pa Twero pa Papa, ma dong obedo Rwot pa Bor ma spiritual; ma i agiki pa chapta apar acel, obino i agiki ne, Mikael ocungo, ki kare me temo dano otyeko. Yubu ma yot en ni neno pa Odo Ulai obedo neno me iye pa Templo pa Lubanga ki lwak ne, ento neno pa Odo Hiddekel obedo neno me i woko pa lodwani pa Lubanga ki jo ne ikare acel man. Tye katic kwede cik acel ma ki nongo i kanisa abiro pa Revelation ki seals abiro pa Revelation.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> Latic pa Lubanga mapol pe gicako tic me cwalo ngec ikom Kitap ‘Revelation’. Gi waco ni obedo kitap ma pe tero ber me pwonya. Gi tami pire ni obedo kitap ma kigengo, pien tye ki coc pa cal ki alama. Ento nying ma kimiyo ne, ‘Revelation,’ obedo gengo pa tami man. Revelation obedo kitap ma kigengo, ento bende obedo kitap ma kiyabo. En tye ki coc pa gin ma lamal ma bi time i nino me agiki pa kare pa piny man. Pwonya pa kitap man tye ma ocung maber, pe obedo me bungu me cwiny, nyo lok ma pe romo ngene. I iye gicako cing acel keken me poropheti calo ma i Daniel. Poropheti mogo Lubanga odwoko odoco, kun man nyutu ni ber madwong myero ominigi. Rwot pe odwoko odoco gin ma pe tye ki ber madwong. Manuscript Releases, volume 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Lok me con ma i iye ki ma ki woko acel keken ma kiyaro i Buk Daniel, kiketo wang bene i Buk Apokarip. Mede ki ler me porocit ma ocweyo ki i neno aryo man, tye bene adwogi me kit me poko lok pa Bibul ma William Miller oyikone, ci lacen Future for America bene oyikone. Ka kinongo maber, Buk Daniel, kacel ki Buk Apokarip, gin ka me kungo zaabu matwal, pi miyo atir kican me poko porocit ma Bibul nyutu iye kene.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai, obedo ma iye, ki Hiddekel, obedo ma woko, gin bene nyutu lok me poro aryo ma onongo myero kiyabo i 'kare me agiki.' Ulai kiyabo i 'kare me agiki' i 1798, ki Hiddekel bene kiyabo i 'kare me agiki' i 1989, ma calo kityeko cono i Daniel 11:40, lobo ma ginyutu Soviet Union me con kikwanyo gi woko ki Papasi ki United States.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Ka gin matye atir magi dong ki ngeyo, dong bene itwero ngeyo ni lamal aryo ma atir obedo lamal acel keken, calo kit con me poropheti ma kanisa 7 ki muhuri 7 nyutu con me poropheti acel keken. Eka lamal aryo obed yore ma Rwot Lubanga otii kwede i wot ma con pa malaika acel, ki gin ma Rwot Lubanga bi tiyo kwede i wot matye kombedi ki i wot me anyim pa malaika adek, me cweyo yore me temo macalo kit ma kinyutu iye i Daniel pot 12, cabit 9 ki 10.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Calo lagam pa golo muhuri pa Hiddekel i mwaka 1989, paro ngo ma pwony ma kii Roho Maleng owaco.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. 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.

> I buk me Revelation, buk weng me Bible gidoko gin acel, ki gityeko kwede. Kany obedo ogolo tyeko pa buk me Daniel. Acel obedo lok me lanabi; mukene obedo ngec ma ki nyiso. Buk ma kikom pe obedo Revelation, ento obedo but me lok me lanabi pa Daniel ma kom kare me agiki. Malak omiyo cik, ‘Ento in, O Daniel, ilor lok, ki ikom buk, nyaka kare me agiki.’ Daniel 12:4. Acts of the Apostles, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ulai ki Hiddekel weng luyo ikom ikare me agiki, ento Adventism o yie keken me agamo ni 1798 ne obedo “ikare me agiki” pa Daniel, ikare ma buk ne myero ogol ki lacig. Nono, but me porofesi ma “luyo ikom ikare me agiki” atir obedo rek ma agiki matye 6 i chapta 11 pa Daniel; pien rek meno giko kwede Mikael ocung ka ikare me temo pa dano ogiko.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Neno me bura, macalo ma ki tito iye i pot-buk me Daniel abicel aryo, abicel adek ki abicel angwen, kigoyo cing nyaka ‘kare me agiki’ i 1798. Ler (ma neno me Ulai ma ki yabo okelo) obedo wac me nyutu pi yabo bura me yeny, to pe pi giko me bura. Ler ma ki yabo ki neno me Hiddekel nyutu giko me bura me yeny, ci bene en boti i Daniel ma tye ki ‘buto me lok me janabi ma ogamo ki nino me agiki.’

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Yweyo ma otime i 1798 omiyo ngec ni yweyo pa temo me yeny ocake. Yweyo ma otime i 1989 omiyo ngec ni giko pa temo me yeny tye ka oo macego. Cok cing pa Alpha ki Omega nenyo oyot i Buk pa Daniel, ento ka keken ka in ingene ngo ma obedo ki ka itye ki mito me yenyone.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Ka kare me temo otyeko i kitabo Daniel, dul apar acel, nyig coc apac abic, coc me cing pa Alfa ki Omega kiketo i coc. Cako pa Daniel nyutu adada kama otum iye. En ocako ki lweny ma adada ikin Babulon ma adada ki Isirayel ma adada, ci Babulon ma adada oloyo.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> I mwaka adek me lwak pa Jehoiakim, rwot pa Yuda, Nebukadneza, rwot pa Babulon, obino i Yerusalem, opungu ne. Kede Ladit omiyo Jehoiakim, rwot pa Yuda, i lwete pa en, ki but jami me ot pa Lubanga; ma okobo gi i piny Shinar, i ot pa lubanga pa en; kede okelo gi i ot me gwoko jami ma welo pa lubanga pa en. Daniel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

I Daniel 11:45, lweny me cwinya i kin Babilon me cwinya, ma giciko calo “Rwot me tung bor”, ki Isirayel me cwinya, ma ginyutu calo “Got maleng ma tye ki rwom”, otum, ki Isirayel me cwinya oloyo Babilon me cwinya.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Could you confirm whether “laj” refers to the Lango language of Uganda (ISO 639-3: laj)? If so, do you prefer existing biblical terminology as used in published Lango Scripture editions?

The books of Daniel and Revelation are one book:

Buke me Daniel ki me Revelation gin buk acel:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Buk me Daniel ki Buk me Apokarifa gin acel. Acel obedo poropheti, acel mapat obedo apokarifa; acel obedo buk ma kigiko, acel mapat obedo buk ma kinyabo. Yohana owinyo gin ma gigwoko i mung ma dwon me goro me polo owaco, ento kicwalo cik ni pe ocoye gi. The Seventh-day Adventist Bible Commentary, volumu 7, peji 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Buk aryo, ma en buk acel, obedo tic maber madit loyo pa kwano me lanen pa Malaika Gabireli. Atye ka cono gin man, ka ngeno maber ni gin ma Gabireli omiyo Daniel ki Yohana oaa ki bot Yesu, ma en okwano ki bot Won. Pe gin ma amito obedo me cwako malo Gabireli, ento me cwako malo nyutu ma pire tek pa adwogi matye i buk aryo, ikom kit ma Alfa ki Omega oyubo cik pa lanen me nyig lok pa Baibul, ma onego onen i buk aryo, ka wa mito neno.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

An awaco bot wu ni, i kare man, dwaro pa an ki temo pa an pe obedo me yubo yaro pa nyutu aryo pa pi Ulai ki Hiddekel. Dwaro pa an ki temo pa an en me tic ki nyutu matye i chapta abicel ma acaki pa Buk pa Daniel. An atye keken ka cwalo lok me twero ni Buk pa Daniel ki Buk pa Nyutu pa Yohana, ka onyo, gin buk ma ki cweyo gi ki ngec ma piny madit loyo weng i Lok pa Lubanga. Gi yubu lok me nyutu pa kare ma bino, ki bene ginyutu kit pa Lubanga; ki bene ginyutu cike ma pire tek ma myero kitic kwede ni, ka dano binongo ngec i nyutu magi, obinongo bende ngeno En ma ocako nyutu magi.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Tuk mukene pi bedo piny matek pa buk, en obedo nyuto ma Daniyel omiyo me "kare abicel" me Leviitiko 26. Lagam me "kare abicel" otye kadong obedo "kidi me poto" bot jo pa Lubanga, ka i Iserael ma con, ka i wot pa Millerite pa lacak ma acel, kede bene i wot matye kombedi ki ma bino pa lacak ma adek. "Kidi me poto", ka i yaro oyoto, en gin ma pe ineno, ata ka tye anyim i wang maber. Erone, ka i ngene "kare abicel" i buk me Daniyel, in' neno ni tye anyim i wang maber; ento in' bene neno ni okano piny bot joma yero pe neno.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and divinity.

Cano jami, kun tye i wang laa—ka waco kamit ki cik me leb—obedo timo madwong tutwal; en jami ma pe romo keti iye buk me misitiri pa dano mo keken. Obedo tice ma loyo weng, pien tye kany nono me neno pi dano mo keken ma pe mito keto i bal; ento pi gin ma yero keto i bal, pe ki twero neno ne. Tye ka kano i wang laa, ka wayo lok kamit. Kitime ki rwate pa kit dano ki kit pa Lubanga.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

An waco kamano; pien an mito me poko wa i kare man ni, tye lok me tito pa Katolika iyie Adventism, kacel ki kare ma kicwalo buk "Questions on Doctrine" i 1957, ci bene dong otyeko nywero wi marac iyie wot pa ada ma kombedi me Future for America. Lok ne en aye ni Kristo, i kare ma En obedo i ring, pe ocako ring ma obino kwede ki bot Mariya. Adwogi, jo ma cwalo lok man pe gi waco kamano; ento, gin keken, en aye gin ma gi tito. An waco ni en obedo lok me tito pa Katolika, pien tam ma gineno ni ring pa Kristo onongo obedo maleng calo ring pa Adamu mapwud en obedo richo, en aye wii me Setani ma Cawa pa Katolika tiyo kwede i lok ma gi tito me "immaculate conception." Ka con pe in ngene lok pa pagani me "immaculate conception," eno tito ni ring pa Kristo kicweyo kwede i yo ma pe me ringo, calo kit pa ring pa Adamu mapwud en ki Eva obedo richo; onyo, macalo gicenyo, Kristo onongo obedo ki kit pa Adamu mapwud en opoto, ma pe ki richo. Eno bene tito ni Mariya keken kicwalo ne i yo me cale kit pa ring pa Adamu mapwud en obedo richo, pi obed maber ma lamal, ma Win me Maleng me keto Yesu ma lutino obedo i ring pa en ma lamal.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Dang, jo i Adventism ma gicungo iye cier acel keken ikom ring pa Yesu, pe ginyutu tic pa lacim mo keken ma otime kwede Mariya, ento giyubu lok me Sista White ki Baibul, pi kwano tam acel keken pa Katolika. Pingo ni apoto woko ki moko lok pa Buk pa Daniel? Abin dwoko eni.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Kit rwom ki pangir ma pire tek pa buk Daniel ki buk Revelation otimo ki kacel pa dano ki pa Lubanga. Yesu en Lok pa Lubanga, ki Bibilia bende obedo Lok pa Lubanga. Lwak pa Lubanga ki lwak pa dano pa Yesu onyutu weng maber i Bibilia. Lok ma iye tye pa Lubanga, ki gi tye ki teko me yubu me loko cwiny ki paro. Lok magi gin teko acel keken mane oyubo gin weng i bedo. Ento jo ma Lubanga oyero obed gin me tic pa En pi coyo Bibilia, gi weng ne gin lalo richo. Rwom pa dano i kit man oneno ki dano ma owil i richo. Bibilia obedo kacel pa dano ki pa Lubanga, ki laco lok bende ne gin lalo richo, macalo nyithin Adam weng. Kraist pe obedo otimo richo i paro, i lok, onyo i tic. Ento otyeko cwako ringo pa Mariya inyo ki poto me mwaka alufu angwen. Ka ce adier otyeko cwako lwak me ringo ma piny pa Adam i kare ma Adam pe otimo richo, myero lacoc pa Bibilia weng bende obedo pe gi richo.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

Gobo i wang neno pa “abiro kare” i Buk pa Daniel otime, pe keken ki lok ma Daniel ocone, ento bene ki dano ma otur i peko ma giyubo King James Bible. Dano ma otur i peko ogamo Buk pa Daniel kare aryo; gin ma otyeko obedo pe romo itim ki dano mo keken ka pe ki gwoko-neno pa Lubanga ma lamal.

In our next article we will begin to show how divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

I coc wa ma bino, wabicako nyutu kit ma kit me Lubanga ki kit me dano giyiko "Seven Times" pa Leviticus 26 piny i wang i Buk pa Daniel, pien Lubanga onongo dong ongeyo, ki bene otero ni obed "kidi me poto" me temo pi jo matye i tici pa malaika acel, kacel ki jo matye i tici pa malaika adek.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ngec ma Daniel ogamo ki bot Lubanga kimiyo pire tek pi cawa me agiki man. Gin ma oneno i tere pa Ulai ki Hiddekel, yamo madit me Shinar, kombedi tye ka timore, ki jami weng ma kiwaco con dong pe dini gubino otime." Testimonies to Ministers, 112.

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