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# The Book of Daniel - Number One-Hundred and Thirty-Four

Buk pa Daniel - Namba 134

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Nyutu ma matir pa lok pa lanabi: Cako ki Ceng 11 me September, 2001, nyaka i Cik me Sande ma tye ka bino i Amerika ma Kacel

Author

Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Kare me keto yal pa jo 144,000, ki ceng 11 me September 2001 nyo i cik me Sande ma bino oyot i United States me Amerika, obedo kare me porofesi ma i iye vijon weng pa Lok pa Lubanga gitim woko i kare me agiki.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Pi mano, waco botgi ni, ‘En aye ma Rwot Lubanga owaco ni: Abi miyo lok me yubu man ocung woko, ki pe dok gibitimo kwede macalo lok me yubu i Isirael; ento waco botgi ni, Nino tye i cing, ki pore me neno keken.’ Ezekiel 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Iye i rek man, malaika ma adek bino doki, kede i timo kamano, en kinyutu ne ki bino pa malaika ma adek i October 22, 1844, nyaka gony me 1863. Gony me 1863 kinyutu ne ki gony ma acel pa Israel pa kare macon i Kadesh, kacel ki kamano, kinyutu ne ki lok mukato weng, aa ki kwalo me Red Sea nyaka gony me acel i Kadesh. Gony me acel i Kadesh onongo cal pa gony me aryo i Kadesh, kacel ki kamano, rek ma aa ki tho pa Aaron nyaka gony me aryo i Kadesh otimo dok i rek me keto alama.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

En odoko nitit i gin ma otime i rek pa jo Millerite, ki 1840 dok i 1844, ma kicoyo calo baptiiso pa Kristo nyaka Musalaba, ma bene kinyuto gin ma otime ki Musalaba nyaka goyo Stefano kidi. Rek i tung rek, jo Nabii me con acel acel owaco lok ikom kare man mapol loyo cawa ma gidong obedo iye.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Tiap salah saurang ti para nabi baheula nyarios henteu utamina pikeun jamanna sorangan, tapi leuwih pikeun jaman urang, sahingga nubuat maranéhna tetep lumaku pikeun urang. ‘Ayeuna sagala hal ieu kajadian ka maranéhna jadi conto-conto: sarta eta geus dituliskeun pikeun panggeuing urang, anu ka urang geus nepi tungtung-tungtung dunya.’ 1 Korinta 10:11. ‘Henteu pikeun diri maranéhna sorangan, tapi pikeun urang maranéhna ngaladénan perkara-perkara anu ayeuna geus dibéjakeun ka aranjeun ku jalma-jalma anu ngawawarkeun Injil ka aranjeun ku Roh Suci anu diutus turun ti sawarga; perkara-perkara anu ku para malaikat kacida dipikahayangna pikeun ditingali.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Dyer me agiki” en dyer ma Pita oyero, ma en 144,000, ki ginyero aa ki 11 September 2001 nyaka i cik me Sunday ma bino cok anyim, kun dong giketo gin malo macalo cal. “Weng,” pe moko, ento “weng jami madwong ki tic mapire tek” me Lok pa Lubanga, “tye ka dwogo kene” i “dyer me agiki” pa “Kanisa” me “nino me agiki.” I rek me keto muhuri, kitap weng me Baibul gikube kany ki giponge.

> “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.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

But pa porofesi me Daniel ma kuce ki “cawa me agiki” ma kiyabo woko, en aye keno ma ki mii Daniel i tung me pi aryo madit i Shinar: Ulai ki Hiddekel. Keno magi nyutu Daniel chapta 8, ves 13 ki 14, ki chapta 11, ves 40 tutwal i 45. Cawa me miyo muhuri pa 144,000 en gintim ma time ka Kristo, calo Ladit Jotela me polo, tye ka myo muhuri pi kare weng gi ma kiyero pa yore me agiki, me keto gi i kub ma tye ki pa Lubanga ki pa dano. Ves 40 pa Daniel chapta 11 nyutu kub pa Draagon, Le, ki Porofet goba, ma gumgi kombedi tye ka miyo piny wot i Armagidon, calo kit ma kinyutu i gintim pa Leko me Ripablikanisim i Le me Piny ma tye ka loyo calo Dugu me 6 pa porofesi me Bible i kare pa ves 40. Ves 40 bene nyutu poko pa jo me ngec ki jo ma pe ngec, ma kityeko tito gintim pa Leko me Purotesitani i gintim acel acel, cako i 1798 tutwal i Cik me Sande ma obino cokki.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Buke weng me Bibul gicemo kacel ki gityeko agiki i Buk me Apokirifi, ci ka gicemo, Buk me Apokirifi kelo Buk me Daniel i tyeko, ki nyig “complement” nyutu ni kelo i tyeko maber. I cawa me “sealing” me 144,000, macalo ma ki nyutu i Buk me Apokirifi, porofeci me Daniel ma ki yabo gi i kare me agiki gikelo gi i tyeko maber, ka gikelogi kacel laini i kom laini, i kom laini me histori ma ki nyutu i chapta 18 me Apokirifi, ma cako ki dwon i vese 1–3, ki otum ki dwon me aryo i vese 4.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Tumu pa neno pa lanabi ma ki nyutu i pi Hiddekel i buk pa Daniel, nyutu tumu pa neno me woko pa jo ma lweny bot jo Lubanga ma gicobo piny ot pa Lubanga ma lamal kacel ki lwak. Tumu pa neno pa lanabi ma ki nyutu i pi Ulai i buk pa Daniel, nyutu tumu pa neno me iye ma Kristo oyaro pire i iye jo me en, ka otyeko kica pa cuk me rwomo kit pa Lubanga ki kit pa dano ikom jenereshen ma kiyero ma agiki.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Mukato me miyo cal ma cwinye tye i ruro me Republican pa nyam pa piny, cako ki nyam pa piny owaco "Patriot Act" i 2001, ci giko kwede waco ma ki nyuto kwede "Alien and Sedition Acts" me 1798, ma i Buk me Nying Gineno, tyen me buk apar adek, ki nyuto gi calo nyam pa piny waco calo coo madwong. "Alien and Sedition Acts" me 1798, gi nyuto giko me rek ma ocake ki waco me "Declaration of Independence" i 1776. I tung cen me kare meno me lok me laneno, nyam pa piny owaco "Constitution" omiyo obedo ii tic i 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Dwon me 1776 rwate ki dwon me Patriot Act, ki Alien and Sedition Acts nyutu cik me Sunday ma bino piri i United States. I tung me kit meno myero obedo dwon mukene ma rwate ki 1789. Dwon ma acel me Lok Mapire Tek 18, gony 1 ki 3, kicaneno maber atir ni obino ka ot madit me New York City kiguro piny. Dwon ma aryo me gony 4, bene kicaneno maber atir ni obedo cik me Sunday ma bino piri. Dwon aryo mene gin dwon pa Lubanga, pien gin aryo gin dwon pa malaika ma obedo laro piny ki madit pa En, ma Sister White nyutu maber ni en malaika ma acel me Lok Mapire Tek 14. Yesu obedo malaika ma acel, kandi i cawa weng en ywayo agiki pa gin ki acaki pa gin; eka en bene malaika ma adek, ma obedo malaika ma laro piny ki madit pa En.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Malak ma acel bende kiyero i Buk me Nyutu pa Yohana chapta 10, calo ni oaa i 11 August 1840; kanyuto ocweyo cal me oa pa malak i 11 September 2001. Dul White owaco tutwal ni malak ma oaa i chapta 10, en obedo “Yesu Kristo keken.” Dwon ma acel ki ma aryo i Buk me Nyutu pa Yohana chapta 18, gin aye dwon me Kristo. Gin matime con meno kiyiko cal ki 1776, 1789 ki 1798, ka cim me piny owaco tyen adek. Dwon me Kristo ma owaco i tung ki dwon aryo me Buk me Nyutu pa Yohana chapta 18, obedo kare ma owaco i Buk me Nyutu pa Yohana chapta 11.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

I Dwe me July 2023, dwon ma oaa ki polo (dwon pa Kristo) ocako yubu malo jo waco adwogi aryo ma kigi kelo i tho i yoo me ot ki lawi madongo ma pe geno Lubanga, ma oaa ki kuru ma pe tye but. I kare meno, gin ma rwate ki Cik me United States ocako bedo gin me poropheti, pien i dwon mukene, ma ki yaro ki 1798, Cik eno bi goli woko piny weng. Alama me yoo adek me 1776, 1789 ki 1798, rwate ki dwon me Lubanga adek ma kiketo gi calo September 11, 2001, July 2023, ki Cik me Sunday ma bino pe ka lenge.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Lakite adek magi rwate ki lakite adek pa ‘Woe’ ma adek, ma ki nyutu kwede September 11, 2001, October 7, 2023, ki cik me Sande ma obino i kare manok, ka olut me abicel aryo (ma en ‘Woe’ ma adek) obino i matwal i cawa me ‘poto piny madit’. I mwaka 2023, dwogo kit pa tungi aryo pa lamin me piny ocako, ma ki nyutu kwede kwac me cal mabitho pa Nebukaduneza. Kwac pa Nebukaduneza i chapta aryo, obedo mabitho ma Lubanga keken romo nyutu, kacel ki en onyutu ne bot joma gopongo tem me acel ma ki nyutu i chapta acel pa Danieri.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daniel ki jo madwong adek i chapta 1, ma gityeko loyo tem me acel, gin jo ma giyero me cam pa polo ka gikwero me cam pa Babulon. Gin jo ma John onyutu gi i buk me Revelation chapta 10, ma gikwanyo buk matin ki cing pa malaika, ma en pe ngat mo mapat, ento Yesu Kristo keken, ki gicamo lok pa ngec ma tye iye. Gin bene jo ma i John chapta 6, ma giyero me cam ring’o ki myo rem pa manna me polo, ento jo mapat okwero mano, ci potem gi odwogo woko ki bot Kristo, ki dok pe giwoto ki En, matwal, i chapta 6, vesi 66.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

I rek man, Krisito onongo tye ka nyuto i Galili, ma piro ne obedo “hinge” onyo “kabedo me loki”. Kany, okelo ngec me manna pa lobo polo, ni latic pa En myero gicamo, calo ka Yohana ocamo i buk me Revelation chapter me apar, kede calo Ezekiel ocamo i chapter me adek, kacel bende Jeremia ocamo i chapter me apar abicel. Kit ma otime con ma Yohana onongo otyeko nyuto i buk me Revelation chapter me apar, ka ne ocamo buk matin, onongo otyeko nyuto kit ma otime con pa jo Millerite ki 1840 dok i 1844; ento, maler ki cwiny, onongo otyeko nyuto kare me “sealing” pa 144,000 loyo kit ma otime con pa jo Millerite. Man nongore maber i chapter eni ki cik ma gimiye Yohana ka ginyuto ne ni myero ocamo buk matin.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Acito bot malaika, ci awaco bot en ni, ‘Mi an buk matidi.’ En owaco bot an ni, ‘Kwany eno, ci icam woko; bino miyo puk pa in bedo macol, ento i wii pa in bino bedo mit calo asali.’ Revelation 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

I lok me coc man, kiwaco bot Yohana dong cen, mapud pe ocako cano buk matino ka camo ne, ngo ma bino time i cwiny ne ki lok ma ocamo. Jo Millerite pe gityeko ngeyo dong cen tuk ma pye ki mamit, mapud pe opoko i gin matime cal me Yohana pi rek pa lok me porofeci pa gin. Ento jo 144,000 kiwaco gi dong cen, ki myero gi ngeyo. Ka Yohana nyutu i cal gin matime me kong wuok pa malaika me acel onyo gin matime pa malaika me adek, lok en cweyo dul aryo pa jo woro, ci lacen otyeko ki keco cwiny ma pye. Ka Yeremia ocamo buk matino, ci ogamo kube ki "lwak pa jo yango."

> 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. Jeremiah 15:17.

> Pe abedo i lwak pa jo mapobo, pe bene amoro; abedo keken pi cingi: pien ityeko opongo an ki cwiny marac. Yeremia 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Ka Ezekiel omiengo buk matidi, giwaco ne ni omii lok bot joma gikwanyo i ot pa Isirayel, ma pe gibin winyo.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> En dok owaco bot an ni, “Wod dano, di gin ma inongo; di buk me coc man, ki ceti i waco bot ot pa Isirayɛl.” . .. Ento ot pa Isirayɛl pe bi winyo in; pien pe bi winyo an; pien ot pa Isirayɛl weng tye gi wii matek ki cwiny matek. Ezekiel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Ka Kristo omiyo miny me polo, ma obedo ringre kede remo ne, bot kanisa pa en i Galili, dul ma ocingo woko pe gin dok owuo kwede; ci gin ma man otime i chapta 6, vesi 66, nyutu ni chamo en obedo mokwongo i yore adek me temo, ma ocako ki oboro piny pa malaika. Temo me aryo obedo ka dul aryo ginyutu pire kene, bed obedo yaro bot Ezekieli ki ot pa Isirael ma cwinygi matek, onyo lunyako ma ki wii kede lunyako ma pe ki wii me cako ki agiki pa Adventism, onyo Jeremia ki lwak me jo kweri, onyo Daniel ki jo maber adek i yaro bot jo lawi pa Babulon i chapta 2 me Daniel.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

I rek pa Yohana dul abicel, obino i Galili obedo 11 Seputemba 2001. Lok pa chamo ring pa Kristo ki min remo pa En, obedo gin matime ma i agiki omiyo gikelo bot cik pa Sande ma tye ka bino cok. "I bedo calo gin ma i chamo," calo ma kityeko nyutu ki Daniel ki ladit adek ma gonge i dul acel; kede i Yohana dul abicel, gin ma giyero chamo ring pa Kristo ki min remo pa En, gidoko cal pa gin ma gichamo. Gidoko cal pa Kristo; ento dul mukene, ma gidok cen ka pe gityeko wot ki Kristo, ginyutu cal pa lewic. Dul acel obedo cal pa Lacwe, ento dul mukene obedo cal pa gin ma ocweyo. Yohana dul abicel omede nininge me "Galili" bot 11 Seputemba 2001, pien nininge en "hinge"; kono nyutu kare me dolok pi lupuonj. Bined gidok bot jii me polo onyo bot jii me Babulon? En i kare me dolok me poropheti ma Kristo nyutu lacer pi kare ma bino anyim, calo ma kityeko nyutu ki obito piny pa En i 2001, ka piny olumo ki cwec pa En.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Tye gin me pwony ma twero wapwonye ki gin ma otime con; ci kiwaco gi, pi dano weng obed gi ngec ni Lubanga tye ka timo kombedi i kit acel calo kit ma otime con. Cing pa Lubanga nen i tic pa Lubanga, kacel ki i tung jo me piny kombedi, calo kaka obedo ki kare weng ka ki cako waco Lok me Ber mokwongo bot Adam i Eden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> Tye kare mapat ma obedo loko tung i gin ma otime con ikom piny mapol ki Kanisa. I yub pa Lubanga, ka bal madwong mapat-pat man obino, lewa me kare eno kimiyo. Ka ki rwako ne, tye dongo me cwinya; ka kikweyo ne, dok piny me cwinya ki poto lanyut bino. Rwot, i Lokne, otyeko yaro tic me mede pa Injili, macalo onongo kitiyo kwede con, ki binen kitiyo kwede i anyim, enyim nyo i lweny me giko, ka lutic pa Setan binen timo yore ma agiki ma lamal. Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Lubanga kare weng timo i yo acel calo gin ma otime con, ki En pe loko matwal. Tye "kare me yubo" (Galilee) ma obedo "kec," ki i "kare me yubo" magi "ler pi kare eno kimiyo." Ler pi kare me "sealing" pa 144,000 kimiyo i kec ma ocako i 11 September 2001. Ka ler eno, "ka kimako, tye donyo anyim me liru; ka kiweko woko, donyo piny me liru ki shipwreck bino lubo." Ler eno omiyo bedo dul aryo pa jolamo. Ler ma lubo kare me yubo nyuto lok ma omiyo bedo dul aryo pa jolamo.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Gonyo aryo me buk Daniel nyutu tem aryo, tem ma odonyo ki tem ikom cam me gonyo acel. I vesi acel me gonyo acel me buk Daniel, Nebukadneza dong kityeko loyo Yuda, ma ci obedo duk mukwongo i porofesi me Baibul. Man obedo tung me loko i gin mukato me boc me lobo ki me Kanisa; obedo bal madit, ki i kare meno ler me tem ikom cam kicwalo. Daniel ki jo adek gityeko loyo tem, ci i gonyo aryo, gi dok obedo ribe pa jo ma gityeko loyo tem aryo. Tem aryo obedo tem ikom gin ma kicano, ma pe ngat mo onongo ngene, pe bene Nebukadneza.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Lamal me tem onongo obedo cal pa nino pa Nebukadneza. Onongo obedo tem me bedo ki tho ikom cal ma ngat mo pe ongeyo. Cal eno onongo nyutu lobo pa rwot ma porofesi pa Bibilia, ki i chapta 7 ki 8 pa Daniyeli, lobo pa rwot gin dong gin acel ki ma i Daniyeli 2; giketo gi calo le. Tem pa Nebukadneza onongo obedo tem me “cal pa le”, ma i cawa me agiki, obedo katime i kare me gogo lacim pa 144,000.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

I kare pa agiki, cweyo cal pa ensolo en aye tem madit pi jo pa Lubanga, ma kiketo gi calo Daniel ki jo adek ma gitye maber. En aye tem ma myero gi loyo, piri pe kiketogi muhuri, ci en aye lok pa ngec me muhuri-ki-tem ma kelo dul acel ma cwako muhuri pa Lubanga ki nyuto cal pa Lubanga, onyo dul acel ma cwako muhuri pa ensolo, ci bonyo nyuto cal pa ensolo. I Daniel cabit aryo, lok pa cal pa ensolo kiketo kwede muhuri nyaka i kare ma gin matime ka obedo lapeny me bedo ki tho. Cal pa Nebukadneza kigene maber gi jo Millerites, ento i gin matime pa keto muhuri, adwogi ma i ada ma mak ki cal pa Nebukadneza kityeko yweyo woko ki muhuri, ento keken bot joma kicwako lok pa ngec ma myero kidiyo ka kare me loko yore obino.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Kec meno obedo lok pa kot me agiki ma ocako ka lacar me Yaro apar abicel o aa piny, kede lok pa kot me agiki en aye kit me poro-lok me rek i wi rek. Ka pe ichamo adwogi meno, pe itwero neno lok me mung pa coyo cal pa le.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White kimiyo oneno maber ni cal pa Beast bi cweyo mapwod probation pe otyeko. Kwena ikom cweyo pa cal pa Beast i Daniel aryo, nyutu cweyo pa cal ma romo onen keken i gin matime ma olubo “turning point”, ka dong ler kimiyo. Gin ma kombedi gineno ikom cal pa Nebukaduneza en ni, pe ne nyutu keken lobo angwen ma acaki i porofesi me Baibul; ento o nyutu lobo aboro weng, ci ngec meno kelo cweyo manyen pa cal pa Beast.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Lok adier eni nyutu ni lewic ma aboro obedo pa abiro, kede nyutu dok ni Amerika ma Kacel, ma en en acaki timo cal pa lewic, ci lacen cwalo teko me miyo lobo weng timo kamano, bino nongo ki kit poropheti pa lewic ma en otimo cal pa lewic. Cal eno tye ki jami magi: en ma aboro, ma obedo pa abiro; kede, i gin mukato pa dwogi adek pa Kristo, en tye ka nyutu yweyo tung pa 11 September 2001, dwog pa 2023 ma tye ka kwaco lagi ma ojwang pa jo me nyutu gin aryo wek gicung i cengegi, kede dwog pa kwac woko ki Babilon.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Dwon pa mwaka 2023 obedo dwon ma nyutu mwony pa cal pa Nebukadneza ki kare ma owaco.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

September 11, 2001 nyutu kare ma cako kwede, ki kato i July 18, 2020. Kare pa dwon aryo ma i pot buk apar acel, nyutu kare ma cako ki July 18, 2020, oo i dwon adek i Sunday law ma pen tye ka bino. Kare ma aryo ma cako i July 18, 2020, tigo kwede waymark me November 3, 2020, ki waymark me January 6, 2021, ikare ma gin ma ogeno joneno aryo cako goro cwiny ki cwalo yeng, ki tigo kwede July, 2023, ikare ma dwon i pat cako tito oduru abicel me ciko.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> I tung pi Chebar, Ezekiel oneno yamo madwogo calo ka aa ki bor, dundu madwong’, ki mac ma oyiko iye keken, ki liero obedo i tung ne, ki i dyer ne onen calo rangi pa amber. Wiil mapol, ma kicono cono weng, kitingogi gi jami matye ngima angwen. I malo maloyo gin weng obedo pire pa kom pa rwot, calo wang kidi safaayir; ki i pire pa kom obedo pire calo wang dano, malo i iye. Ki i kerubim onen pire pa lwete pa dano piny i winggi. Ezekiel 1:4, 26; 10:8. Wiil ne kiceto-gi i kit ma tek tutwal, ka i acaki nen gi ginen calo kacel pe ki rwom; ento gigwoko wotgi ki rwom maber opong. Jami me polo, ma kicwako-gi ki kicobo-gi ki lwete ma piny i wing pa kerubim, gimiyo wiil gini wot; malo ki gin, i kom pa safaayir, obedo Lacwe Matwal; ki i tung pa kom oriri, alama pa kica pa Rwot.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> Macalo wiri ma kiloko-loko tye piny i loyo pa lwete matye piny i lapur pa Kerubim, kamako keken, gin matime i kit pa dano ma kiloko-loko bene tye piny i loyo pa Lubanga. I tung lweny ki kico me duli me lobo, En ma bedo i wi Kerubim cong tye ka longo gin me tic pa lobo.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Histori me kabila ma acel ikom acel gibedo i kare gi ki i kabedo ma kiketo pi gi, ka pe gitye ki ngec, ento gimiyo cawa i adwogi ma dwon ne, ma gin keken pe ginenge, waco bot wa. Bot kabila weng ki bot dano mo keken pa tin, Lubanga oketo pi gi kabedo i dwene madwong pa En. Tin dano ki kabila gipimo ki olut me pimo ma tye i lwete pa En ma pe otimo bal. Weng, ki yero pa gi keken, giciko gamo pa gi; ento Lubanga tye ka loyo weng me tyeko dwaro pa En.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> Lok me kon ma ‘An Atye’ Madwong ocoyo piny i lokne, kimego acel ka acel i keng me poropheti, ki con ma peke acaki bot anyim ma peke agiki, omiyo wa ngec ikom kabedo ma wan tye kombedi i wot pa kare me kare, kede ngo ma romo bedo i kare ma pud obino. Gin weng ma poropheti orepore ni obino time, macok ki kombedi, dong kiketo gi i pot buk me kite; ci wan romo bedo adwogi ni gin weng ma pud obino kibityeko i yore mere. Education, 177, 178.

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