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# The Book of Daniel - Number Sixty-One

Buk pa Daniel - Namba 61

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Kwanyo lapok ki Yele me Lami: Ngeyo maber ikom neno pa Daniel, Lagam, ki kare me keto lacim i cawa me agiki

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gabriel obino bot Daniel i pot buk abongwen me miyo ne twero ki ngec ikom gin aryo me neno ma onongo ginyuto i pot buk aboro.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> En omiyi ngec, okwaco ki an, owaco ni, “O Daniyeli, kombedi abino woko me ami in ngec ki poyo. Ka icako lamo me in, cik owuoko woko, ka an abino me anyutu in; pien in itye ma ki hero tutwal. En aye, ngeyo lok eni, ki ipar maber i kineno.” Daniyeli 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Pi Daniel me nongo “ngec” ma otyeko mito, Gabriel owaco bot ne ni obed ki ngec pa “lok” ki “nene” weng. “Lok” en nene me goyo piny ot Maleng ki lwak; ento “nene” en nene me kit ma nenore i October 22, 1844. Sister White bene omiyo dwong i nene aryo man, ka omiyo wa ngec ni Daniel onongo tye ka temo me ngeyo kube pa lwak me higa 70 ki higa 2300. Higa 70 en gin ma Gabriel omiyo nying ni “lok,” ento “nene” obedo higa 2300. Daniel tye cal pa “jo me ngec” me kare me agiki, ka Gabriel omiyo lalo pa higa 2300. “Jo me ngec” ginengeyo “lok” ki “nene” i lalo pa Gabriel; ento jo marac pe ginengeyo. Jo Miller onongo ginengeyo “lok” ki “nene,” ento i romo matin keken.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Higa 490 me kare me temo, en kare ma kilube ki higa 490 me balo ikom kica pa ‘cawa abiro’ ma kinyutu i Leviticus 25 ki 26. Higa 70 me cing obedo rom ki dul me higa weng ma pe kigiweko piny me bedo i wire ne.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Ceng abicel ma Kristo ogengo kica ki jo mapol, obedo cal me nyutu lweny pa kica ne, macalo kit ma ki nyutu iye ki kare aryo, ma kare keken tye ceng 1,260. Ceng abicel me lagam eno kigolo iye yot aryo ki lacar, ma nyutu cal me muhuri pa Lubanga.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> En ange muhuri pa Lubanga ma tye ki bedo, ma kiketo i anyim wii pa jo pa En? En obedo cal ma malaika romo kwano, ento wang pa dano pe romo kwano; pien malaika ma balo myero oneno cal man me rwako woko. Wii ma tye ki ngec oneno lamal me Musalaba pa Kalivari i bot wuowi ki nyako pa Rwot ma kityeko cwalo gin nyigi. Richo me ketho cik pa Lubanga kikwanyo woko. Gitye ki lub me nyom, kadong gi winyo cika pa Lubanga weng, ki bedo gi adwogi. Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Cabit eno onongo nyutu calo kare aryo me higa 1,260, ma kiyabo i Cik me Ceng Acel me higa 538 (cim me leya), i kare man tici me cal, dok bene tici me Papa, gicweyo piny ot maleng ki lwak. Pi ceng 1,260, Kristo omiyo testimoni pa en; dok bene, pi ceng mukene 1,260, Kristo omiyo testimoni acel keken ki lupuonj pa en. Pi higa 1,260, Satan omiyo testimoni pa en ki tici me cal; dok bene, pi higa mukene 1,260, Satan omiyo testimoni pa en ki tici me Papa.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Singruok, ma pi pe mako cik pa Isiraeli me con, nobedo ‘rieny’ pa Lubanga, obedo singruok me Levitiko dyel 25, ma oyaro cobo pa lobo, ki Yubili ma myero gonyo ka obedo higa mar 49.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Lubanga owaco bot Mose i got Sinai, waci ni, Waci bot jo Israel, i waci botgi ni, Ka ubino i piny ma amii botu, piny bino gwoko Sabiti pi Lubanga. I higa 6 ubino kweyo kac mamegi, kede i higa 6 ubino yweyo kac me zabibu mamegi, kede ubino gamo yot mamego; ento i higa 7 obedo Sabiti me weko piny obed i kuc, Sabiti pi Lubanga: pe ubino kweyo kac mamegi, pe ubino yweyo kac me zabibu mamegi. Jami ma omedo pire kene ikom yot mamegi pe ubino loro, pe ubino gamo zabibu pa mit me zabibu mamegi ma pe iywero; pien obedo higa me weko piny obed i kuc. Kede Sabiti me piny obedo me cham botu; pi wun weng, kede latic mamegi, kede dako me tic mamegi, kede latic ma ubaco ki lim, kede lalego ma obedo butu, kede dyang mamegi, kede leja me ceke ma i piny mamegi; mede mamego weng obedo me cham. Kede ubino cimo botu Sabiti me higa 7, higa 7 macek 7; kare me Sabiti me higa 7 obedo botu higa 49. Eci, ubino weko opuk me Yubili otony i nino me 10 pa dwe me 7; i nino me cweyo kica ubino weko opuk oton i piny mamegi weng. Kede ubino iywero maleng higa 50, kede ubino waco Uhuru i piny weng pi jo weng ma obedo iye: obedo Yubili botu; kede ubino dwogo dano acel acel i jami mamegi, kede ubino dwogo dano acel acel i ot mamegi. Higa 50 man obedo Yubili botu: pe ubino kweyo, pe ubino loro jami ma omedo pire kene iye, pe bene ubino gamo zabibu iye pa mit me zabibu mamegi ma pe iywero. Pien obedo Yubili; obedo maleng botu: ubino cham mede mamego ki i kac. I higa me Yubili man ubino dwogo dano acel acel i jami mamegi. Levitiko 25:1-13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Kare me acel me poropheti me diiro 2300, calo kacel ki wik ma Kristo ogengo kwer, kede diiro 490, obedo rwate maber ki 'kare abicel aryo' ma i Kitap Levitiko gonyo 25 ki 26.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Omiyo ngeyo ki yaro ni, ki aa woko pa cik me dwogo kacel ki yiko Jerusalem nyaka bot Mesiya Ladit, bi bedo wiki abiro, kacel ki wiki piero abicel ki aryo; yore bi yik odoco, kacel ki otuk me kabedo, kadi i kare me peko. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Wik 69, ma cako i higa 457 anyim bino pa Kriisto, kelo i baptiismo pa Kriisto, ki i cako pa wik ma iye omoko rwom, ma ne rwom me “cwec” pa Lubanga. Ento ne tye “wik pi wiik” (higa 49), ma kityeko weko peke ki wik 69 kun ki lok ma waco ni, “wik 7, ki wik 62.” Cako i higa 457 anyim bino pa Kriisto, myero obed higa 49, ma nyutu maler rwom me Levitiko chapta 25, kacel ki cer pa Jubili. Higa 49 meno pe keken obedo cal me kare me Jubili, ento bende obedo cal pa Pentekoti, ma obedo ceng 50 ma lubo ceng 49 me cer pa wiik.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Mwaka 49 me acaki i mwaka 2300, mwaka 490, kacel ki cabit ma kityeko moko kite, gin weng gu kube pire tek ki mwaka 2520, ma kityeko yaro calo “kare abicel aryo,” i Levitiko 26. Jami weng me oporofesi me mwaka 2300 gu kube pire tek ki “kare abicel aryo” ma Adventismo oketo i yonge kede o kwero i mwaka 1863. “Kare abicel aryo” obedo alama me kite me Yubili, kede pi man, dong bene nen ni ka mwaka 2300 otyeko i ceng 22 me dwe me Okitoba, 1844, ento bene, mwaka 2520 bende otyeko i ceng eni keken, pien Mose ocoyo i Levitiko gin marom 25:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> In ibipimo sabat abicel me mwaka bot in, abicel dok abicel me mwaka; kadong kare me sabat abicel me mwaka obedo bot in mwaka 49. Kadong ibimiyo tung me Yubili oton i ceng apar me dwe abicel; i nino me kwero bal, wun ubimiyo tung oton i piny me wun weng. Levitiko 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Kare weng pa porofeti matye i higa alufu aryo gi mia adek, kube maber ki "seven times" me Levitiko 26, kacel ki nino ma dyere aryo pa kare porofeti gutyeko. Higa 49 me mokwongo onongo nyutu tic me yubo dok ki dwogo Yerusalem, ma onongo bityeko ka jo Lubanga owuoko ki Babilon. Templo onongo otyeko pud pe ki cik me adek; macalo bene Templo pa Millerite bityeko pud pe ka malaika me adek obino. Ento inyuma me 457 BC, "yo" pwod myero "oyubu dok," ki "ukuta," "kun i cawa me peko." Macalo ki Alpha ki Omega, Yesu pol kare nyutu agiki pa gimoro ki acaki pa gimoro, ki inyuma me 22 October, 1844, jo Millerite onongo myero gityeko "yo" ki "ukuta," "kun i cawa me peko."

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Sister White nyuto ni oturo me gwoko ma te atir ma oring Jerusalem obedo cal me cik pa Lubanga; ka dong ok oko anyim 22 October 1844, jo ludito gikelo gi i Gang Maleng pa Polo, kacel gineno cik pa Lubanga (oturo). Pi yaro cik pa Lubanga, kacel ki Sabato, jo Millerite gikelo gi dwogo bot cing pa Isirayel me con. Dwogo yubo "yo" me atir en aye dwogo yubo ma kityeko timo i kit me lamo, ka jo Millerite odwogo bot "yo me con" pa Jeremiah. Kare me bal mapol ma myero otime i kare ma oturo ki yo kiketo, myero obedo anyim 1844; kede Lweny me Piny (Civil War) ma ne cok obino, ki ma piny piny ocako i gin acel man, onongo nyutu cal pa kare me bal mapol en.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Ka gin obedo gi geno, onongo gubedo oromo nongo mwaka me 50 pa Jubili ma me cal (ka latic kikweyo woko), ma bene onongo ki nyutu iye ki nino me 50 me Pentekote (ka kwena me yweyo woko ocito bot piny weng). Ento oko 1844, gin mapol ducu ogamo ler pa Sabat; ci i 1863, bene gikwanyo piny kwena pa Mose (“kare abiro”), ma kityeko mino botgi ki Elija (William Miller). I lok mukene, gikwanyo woko ki “yo” (yore macon) ma gubed myero gicobo ki wot iye.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesu jwijwi nyutu agiki ki acaki, ci ka pim pa abicel nyako maleng dong oyubu i cawa me agiki, tic me dwogo Yerusalem dok myero otyek. ‘Yoo ki otur’ binyik i ‘cawa me peko’. Kombedi wa tye kaceto i cawa magin me peko. October 22, 1844, obedo cal pa cik pa Sande ma bino cokcok, eka ka ‘cawa me lok me piny madit’ me Revelation apar acel obino, ‘yoo ki otur’ binyik i cawa me peko. Kombedi wabimiyo cawa magin me peko nying me ‘gonyo kuk pa duli me piny’ ma kicweyo ne ki lweny pa Isilam ma tye ka medo.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Ka onongo otye ka nyutu ikom gin ma kicono i anyim pi 'kare me peko', o mi yubi ma kicoyo i buk Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> 1. I pot buk 33 kimiyo gin magi: 'A neno ni Sabat maleng obedo, ki obibedo, rek me pyem ikom Israil atir pa Lubanga ki jo ma pe gene; ki ni Sabat obedo lapeny madit me keto cwiny jo maleng pa Lubanga ma ohero gi, ma tye ka kuro, bed kacel. A neno ni Lubanga tye ki nyithin ma pe gineno Sabat, ki pe gigwoko ne. Pe gi kwerone ler ma iye. I cako cawa me peko, Lamo Maleng opongo wa kun wa owoto woko ka wa waco ikom Sabat mapol opong.'

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Neno man kimii i higa 1847, i kare ma jo pa Advent ma tye ka gwoko Sabat onongo manok tutwal, kede ikin gi, manok keken onongo gitamo ni gwoko ne tye ki ber madwong ma romo miyo rek ma yubo jo pa Lubanga ki jo ma pe gene. Kombedi, tim pa neno meno cako onen. Cako pa ‘cawa me peko’ ma kiyaro kany, pe miti ni obedo cawa ma kec bicako yutgi; ento kare matidi i anyim me yutgi, ka Kristo tye i Ka Maleng. Ikare meno, ka tic me konyo tye ka kato, peko bibi aa i piny, kede gweng mapol bibi kwech, ento gibigwoko gi i kamu, pi pe gigeno tic pa malaika adek. Ikare meno, ‘kot me agiki,’ onyo dwogo cwiny ma aa bot Rwot, bibi aa me miyo twero i dwon madwong pa malaika adek, kede me miyo jo maleng bedo redi me bedo mot i kare ma kec me abiro ma agiki bibi yutgi. Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Tye “kare matidi” ma ocako anyim giko pa kare me temo, ikare ma “pinye bi bedo ki cwinya mager, ento bicanyo gi.” Kacel ki kare man, “kot pa agiki” obino. “Cwinya mager pa pinye” obedo cal ma kityeko nyutu i Buk me Nyutu, gonyo me apar acel.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Kacel, oganda gu obedo gi mirima, kede mirima pa in ocito, kede cawa pa jo ma otho me gubed gihukumi, kede me in imii pedi bot latic pa in, lajogi, kede bot jomaler, kede bot jo ma luoro nying pa in, tino ki madit; kede in ibalogi jo ma gibal piny. Revelation 11:18.

Sister White comments on this verse.

Sister White oyubo i kom rek man.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> Aneno ni keco pa ogwanga, keco pa Lubanga, kacel ki kare me miyo tam bot jo ma otho, obedo mo ka mo, acel dong ka woto i bang mukene; kacel bene ni Mikael pe ocungo, kede ni kare me peko, macalo ma pe obedo con, pe ocako. Ogwanga kany tye ka keco, ento ka Jadolo Madit wa otyeko tic pa En i Ka Maleng, En obicungo, obilubo le me cwer, ci loc marac abicel me agiki bipye woko.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> Aneno ni malaika angwen gibedo kamako yie angwen nyaka tic pa Yesu i ot maleng ogik, ci dong apoya abicaryo me agiki gubino. Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

"Goyo pinye i keco" poto pud anyim lor pa cawa me kica, pien "keco pa Lubanga" bene lubo pire. "Keco pa Lubanga" poto ka cawa me kica olore, ci "cawa me poyo jo ma otho" oturo ki poyo ma poto i kare me mwaka alufu acel, ci pe oturo ki poyo pa jo ma otho ma ocake i mwaka 1844.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> An aneno malaika obino piny ki i polo, ma onongo tye kede lagam pa bur ma pe tye but, ki rek madit i cing pa en. Ci omoko nyoka madit, nyoka ma macon, ma en aye Ibilisi ki Sitaani, ci omoko en ki rek pi mwaka alufu acel, ci oketo en i bur ma pe tye but, ki ociko iye, ki oketo muhuri i iye, pi en myero pe obedo loko cwiny jo me piny doki, nyo ka mwaka alufu acel opong woko; ci piny ka mano myero kikweyo en pi kare manok. An aneno kom me rwot mapol, ki gin obedo iye, ci gicweyo gi twero me yec; ci an aneno cwinyo pa gin ma gikwanyo wic pi woc me Yesu, ki pi Lok pa Lubanga, kede pa gin ma pe giworo ensolo, onyo cal pa en, enyen pe gigamo alama pa en i wi-wicgi, onyo i cingegi; ci gubedo kwo, ki gubedo rwodi kede Kriisto pi mwaka alufu acel. Revelation 20:1-4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Twero me timo bura ma ‘kimiyo bot’ jo maleng nyutu ni gibi timo bura bot jo marac i kare me mwaka alufu acel, to pe ni gin jo ma itimo bura.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> I kare me higa alufu acel ma i tung me dwogo-ki-i-tho me acel ki me aryo, golo bura pi jo marac tye katime. Aposolo Paulo nyutu bura man calo gin ma obedo pong ki dok bino mar aryo. “Kik un bura gimoro kapok kare; nyaka obino Rwot, ma obiro cweyo i lero gin ma ocaki i mudho, kendo obiro nyutu paro me cwinya.” 1 Korint 4:5. Daniel owaco ni ka obino Ladit pa Nino weng, “bura ne omi i lwete pa jo maleng pa Lubanga Maloyo Weng.” Daniel 7:22. I kare man jo atir gibedo kaka rwodi ki jadolo pi Lubanga. Yohana i Fweny owaco ni: “Aneno kar rwot, kendo gin obedo iye, bura omigi.” “Gibed jadolo pa Lubanga ki pa Kristo, kendo gibiro bedo rwodi kode higa alufu acel.” Fweny 20:4, 6. En i kare man keken, macalo Paulo oneno nono: “jo maleng bigeno bura i piny.” 1 Korint 6:2. Ka gityeko rwate kwede Kristo, gigolo bura i jo marac, giromo ticitgi ki Buk me Cik, Bibilia, kendo gikwanyo dic weng calo kit tic ma otime i ringruok. Eka ngem ma jo marac myero gitye keken omiyogi calo kit ticgi; kendo gecoco iyie nyingegi i Buk me Tho.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> Satan bene kede malaaika marac giyubu ki Kiristo kede jo pa En. Paulo owaco ni, “Pe un ngeyo ni wabiyubu malaaika?” Gik 3. Yuda bene owaco ni, “malaaika ma pe gigwoko kitgi ma mukwongo, ento giyeko kabedo pa gi, En ogwoko gi i cing me kare weng i piny pa ocel, nyutu bot yubu pa nino madit.” Yuda 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> I agiki me mwaka alufu, dwogo kwo ma aryo bi time. Dong, jo marac bi dwogo kwo ki i tho, ci bi bedo i anyim Lubanga pi timo ‘giko ma kicoyo.’ Ka mano, lami neno, inge ka oyaro dwogo kwo pa jo maber, owaco ni: ‘Jo ma otho ma mukene pe odwogo kwo dok, nyaka mwaka alufu ogiko.’ Revelation 20:5. Kede Yesaya owaco, ikom jo marac: ‘Gi bicobo ceke, calo kaka gicobo jigi me otongo i bur; ci gibibedo ii ot me gwoko jigi, ci bang ceng mapol, gibibito.’ Isaiah 24:22. The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Obedo poyo maber ni “cwiny matek me pinje” nyutu bot “kare me peko matek” ma biro bot lobo mapwod pe kare me tem otyeko, ki ni ka “pinje gutye ki cwiny matek,” gitye ikare acel keken “gikane.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Aneno ni keco pa pinye, keco pa Lubanga, ki cawa me keto lok i kom jo ma otho, gin obedo mapat ki ma nyutu, acel dong opongo mukene.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

I kare ma "ogwanga tye ki cwiny marac," kec me agiki ocako poto.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> I cawa meno, ka tic me konyo pa Rwot pi gwoko kwo tye ka tyeko, peko bi bino i piny, ki jo pa piny bi mung cwiny; ento gibigwoko i lep, wek pe gi gengo tic pa malaika ma adek. I cawa meno, ‘yie me agiki,’ onyo nyiko ma aa ki bot Rwot, bi bino, me miyo rwom i dwon madongo pa malaika ma adek, kede me yubu joma maleng me cung i cawa ka peko abiro me agiki bi golo piny. Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Tye cawa mo ka “jo piny gibedo ki mirima,” ento i kare acel keken “gikigwoko i cik.” Ci en aye cawa ma Kristo oketo Piny pa Rwot mamegi me rwom; pien oketo piny pa Rwot mamegi i cawa me koth me agiki.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Koth me agiki tye ka bino bot jo ma maleng; dong gin weng bimeko ne macalo ma con.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> Ka malaika angwen gu weko gengo woko, Krisito obi keto teko me rwot pa en. Pe ngat mo nongo koth me agiki, ento jo keken ma tye ka timo ducu ma gi twero. Spalding ki Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Gikome aryo ma mukato i Early Writings nyutu ni, ka oganda goro cwiny, kendo kacel ‘kigengo gi,’ malaika angwen gengo yamo angwen. Omiyo goro cwinye oganda kiyaro calo ‘yamo angwen’. En bende otyeko nyutu ni i kare ma malaika angwen gengo oganda ma goro cwiny, Kot me Agiki obiro. Kare ma cako ka Kot me Agiki obiro—ma en bende kare ma oganda gicako goro cwiny ento kikigengo gi—obedo tye nyaka ka Mikael ochung kede tem pa dano ojuke. Kare meno en kare ma resruok tye ka giko, omiyo en tiyo calo tic me agiki pa Kristo i Kabedo Maleng Madwong, ma kinyutu bedo kare ma En tye ka yiko richo pa dano, onyo yiko nyinge gi ki buk me wenyo. Kare meno, ka malaika gengo yamo angwen, en kare me keto alam pa jo 144,000.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Islam pa "Woe" ma adek obedo twero ma "miyo ogwanga cwer cwiny," kede "Woe" ma adek obino i 11 September 2001, ento, ka cawa peke, Islam ogamo. "Yamo me tung lacam" obedo lamal pa Islam, kede Isaiah oyaro "yamo me tung lacam" ni "yamo ma matek," ma Lubanga "oguro" (ogamo). Lweny pa Islam i kare kare kimiyo ne calo nyako ma tye ka yubo, pien obedo lweny ma tye ka dongo, ma ocako i 11 September 2001, ka malaika madit pa Revelation 18 o aa piny, ma kiyaro kwede cweyo piny ot madit pa New York City.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

I diagrama me 1843 ki 1850, Islam gineno calo “faras pa lweny”. I Apokarifa bab aboro, kama kityeko yaro woko Islam pa Peko me Acel ki pa Peko me Aryo, kit pa Islam kicaco ki nying Rwot pa Islam.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Gin onongo tye ki rwot ma ocung i wi gi, ma en lacam pa boko ma pe tye piny; ma i leb Ebrani nyinge en Abaddon, ento i leb Girik nyinge en Apollyon. Kwii pa Yohana 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Vesi ma obedo i chapta abongwen, vesi apar acel, nyutu ki poro ni, bedo ka kicoyo i Cik me Odoco (Hebru) onyo i Cik Manyen (Giriki), kit me Islam en Abaddon onyo Apollyon. Nyinge magi aryo nyutu ni "goro ki tho".

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> Malaika tye ka mako cing angwen, ma kigonyo gi calo ebalaasi ma tye i tur, ma tye ka yar me golo pire ocuke kacel ki wot ki teko i wang piny weng, kelo balo ki tho i yot mamego. Manuscript Releases, Volumu 20, Pot buk 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Yamo angwen obedo faras ma okeco i por pa Baibul, ma tye ka turo me weyo ki lare. Acel i kom kit me poro pa faras ma okeco en ni kikiguro ne, ento tye ka turo me weyo ki lare ki kelo “ketho ki tho” i kom piny weng.

We will continue to address these subjects in the next article.

Wa bi mede ka loro lok mag eni i coc ma bino.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> Kace onongo jo pa Lubanga tye ki ngec pa golo piny ma tye ka bino ikom kabedo madongo mapol, ma kombedi dong gilekore weng bot yweyo kidi! Ento jo mapol ma myero gilimo lok me ada, gitye ka yubu ki tero bal i owadogi. Ka twero pa Lubanga me dwoko cwiny obino ikom wic pa dano, bino bedo aloka ma yero atir. Dano pe bin bedo ki mit me yubu ki kwanyo piny. Pe gubed i kama me gengo can me nyuto bot lobo. Nyutu balgi, yubu gi, bi juko. Teko pa Lanen tye ka coko lweny. Lweny ma tek tye anyim wa. Piruru kacel, owadwa ki mitu, piruru kacel. Yume ki Kristo. ‘Pe uwaco ni, “Kacel me luloc!”; pe ubwolo calo ma gi bwolo, pe udugu. Pakwuru Rwot pa jolweny weng; wek en obed bwoli mamegi, ki wek en obed itwal mamegi. En binyomo ot me kuc; ento binyomo kidi me pot-gi ki laki me orumo i ot aryo pa Isirayel, gin ki lac pi jo ma bedo i Yerusalem. Jo mapol iyie gipoto, girobo, gipap, gikweyo i lac, gikano.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> Piny obedo tiyata. Latic me tiyata, jo ma tye iye, tye ka yubu ticegi me timo i diraama madit ma agiki. Lubanga pe dong nen. I bot jo mapol me dano, pe tye rwate; ka keken ka gi rwato pire kene me pwoyo pango me cwinygi keken. Lubanga tye ka nen. Pango pa En ikom jo pa En ma giwero obi pwoyo. Piny pe kicwalo i lwete pa dano; ento Lubanga tye ka weko jami me ruk-ruok ki pe-kwec me bedo ki twero pi kare manok. Twero ma ki piny tye ka katic me kelo siin madit ma agiki i diraama,—Satan obino calo Kirisito, ki katic ki bwongo weng me pe-kica i bot jo ma gibedo ka rwat-pire-kene i dul me mwoc. Jogi ma gimiyo cwinygi i mito me rwato-pire-kene tye ka pwoyo pango pa ladok. Adwogi obi lubo lamone.

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> Golo cik dong odonyo macego i cing. Piny opong ki rukruok, ki luor madit obi i wi dano i cawa manok. Agiki tye macego tutwal. Wan ma wa ngene adiera myero wa yubu wa pi gin ma obi pobore i piny i cawa manok calo lapolo cwinya madit ma cwaho tutwal. Review and Herald, September 10, 1903.

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