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# The Eighth is of the Seven - Number Three

Ma aboro obedo me abiro - Namba Adek

Daniel Two

Daniel aryo

Author

Jeff Pippenger

Published

September 17, 2023

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The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.

Lapeny ma wabino temo dwoko i coc man en ni kit ma nyinge me acaki pa dugu me lok me poro pa Bibul i Daniel chapta aryo rwate ki kit ma nyinge me agiki pa dugu me lok me poro pa Bibul i Revelation apar abicel aryo. Amito keto lapeny mogo pi ngo ma tye atir ma kimiyo nyutu i cal pa Nebukadneza, kacel ki can pa jo acaki, ni lok me gin ma otime con giyaro cawa ma kidi obi goyo i tunge pa cal.

Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”

Sister White onongo nyutu ni wan otyeko ocito i kare ma ‘tic lamal pa Lubanga kinyutu i tie pa cal, ma iye ryen ocungo ki le macobo,’ kede bene onongo okwaco anyim ni man aye ‘kocungo me yore pa kanisa ki yore pa lwak lobo.’

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> Wan otyeko cito i kare ma tic maleng pa Lubanga kityeko yalone ki ting pa cal ma ayen ocobo kacel ki lie ma mok mok. Lubanga tye ki jo, jo ma oyere, ma pwonya gi myero oyubu maleng, ma pe myero gibed pe maleng ka gicako i butu ywe, yoka, ki pur me yoka. Ngat mo keken ma ogwoko cikke pa Lubanga ki ducu bineno ni alama ma poyo yie wa obedo Sabat me nino abicel aryo. Ka lwak onego woro Sabat macalo ka Lubanga ocimo, oneyo bedo i twero pa Lubanga kede i gonyo yie ma dong ocwalo bot jo maleng. Ento jo me lwak gubedok kwanyo malo Sabat ma pe adier, kede gicobo kacel yiegi me dini ki gwoko gin man ma obedo nyathi pa twero pa Paapa, gicako giketo malo maloyo Sabat ma Rwot oyubu maleng kede ogwede, oketo ne mapat pi dano me giywoko maleng, macalo alama i tung iye ki jo ne pi kare alufu. Kucobo kacel me tic pa kanisa ki tic pa lwak kityeko yalone ki ayen ki lie. Kacel man kityeko dwoko twero pa kanisa weng piny. Keto twero pa lwak i kanisa bi kelo adwogi marac. Dano dong nining kicwalo piny tung me cwinya marwate pa Lubanga. Giketo twero gi i politiki, kede gigubedo kacel ki twero pa Paapa. Ento kare bi bino ma Lubanga bican jo ma gityeko kwanyo piny cik ne, kede ticgi marac bi dwogo piny botgi keken. The Seventh-day Adventist Bible Commentary, voliyum 4, pot 1168.

The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”

Kare ma wa ochopo iye, ka tic maleng pa Lubanga tye kagiyo kwede tutwal pa kanisa ki tutwal pa lobo, en tito kare ma tye ka medo otino otino. En owaco ni giyo man “tye ka poko twero pa kanisa weng obed matidi,” ki ni “obi kelo adwogi marac,” kede ni “kare bi bino ma Lubanga obi gobo joma otyeko poko Cikne obed nono.”

The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”

Keto kacel pa kanisa ki lwak ma kelo ngwec i twero pa kanisa, obedo tito me kanisa pa Pergamos, kany ka keto kacel pa cik me kanisa ki cik pa lwak rwako cal me weko yie ma obedo anyim me nyutu dano me richo. Pergamos, kacel ki Ladit pa Lobo ma rwako cal pa gonyo i tung pa Kirisitiani ki lamo nyig, otimore i duk ma angwen i kit aryo pa Daniel. Gonyo eni rwako cal i kit aryo pa Daniel katic ki tiyo ki lok ‘clay’.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.

> Rwot, in oneno; nen, cal madit. Cal madit man, lalarne obedo maber tutwal, onongo obedo i wang in; kitne bene ne ma rwate matek. Wii ne obedo me zaabu maleng, cwere ne ki tunge ne me feza, wut ne ki cuke ne me shaba, tiinde ne me yuma, cere ne bene but me yuma, but me udongo. In oneno nyo ni kidi ocango woko ma pe ki cing, ma ogoyo cal i cere ne ma onongo tye me yuma ki udongo, opokogi i butu butu. Daniel 2:31-34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

Ka yaro pa Daniel tye ka mede, pe dong “lobo me agulu”; ento oloko bedo pe maleng, onyo “lobo me agulu ma okato i odo.”

> And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.

> Kare ma ineno tiŋ ki lute me tiŋ, dul acel obedo yoto pa lato, ki dul acel obedo cok, piny pa rwot bi opoki; ento tye iye tek pa cok, pien ineno cok ocang ki yoto ma opuk. Daniel 2:41.

The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.

Oto ma maleng ame obedo oto pa Lalagulu odok obedo oto ma kwoto. Lubanga en Lalagulu pa Malo, kede ticne pe obedo ma kwoto matwal.

> But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.

> Ento kombedi, A Rwot, in aye Tata wa; wa aye moteyo, in aye jateyo wa; ki wa weng aye tic pa lwete in. Yesaya 64:8.

In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.

I gin me con pa Roma me pagani, kanisa pa Smyrna obedo puk maleng. I gin me con pa Pergamos, ma obedo piny pa rwot ma namba 4 i Daniel 2, puk oloko obed puk ma obilo matek. Gin ma i lok man kicako miyo nying calo "puk", ci lacen "puk pa la‑ok", dong oloko obed "puk ma obilo matek" ka tito mede. Pergamos en aye ka kit lok man otic me yubu yo pi Thyatira, onyo Roma pa Pope. Lok ki "puk" i "puk ma obilo matek" en aye woko ki yie ma yubu yo pi Thyatira, ma Paulo tito ni obedo "woko ki yie mukato acel" i Thessalonika 2.

The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?

Jo-Millerite onongo pe ginyuto neno maloyo lobo pa Rwot ma angwen, ma obedo Roma; ki gibedo tye ka geno ni Dwogo me Aryo pa Kristo obedo gin matime me poropheti ma malubo, pien kidi ma wuŋo tinge pa cal nyuto Dwogo me Aryo. Ento Kristo onongo oketo lobo pa Rwot i 1798? En onongo obino i Kabedo Maleng Maloyo i October 22, 1844, me gamo lobo pa Rwot; ento onongo oketo ne i cawa meno?

The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.

Dwoko pa peno acel i peno aryo en ni Kirisito pe ocweyo pinyruoth pa en ma nining i 1798. Peno aryo, ma peno ka Kirisito ocweyo onyo pe ocweyo pinyruoth pa en ma nining i October 22, 1844, dwoko ne bene pe.

Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.

Obedo ni ocake lobo pa rwot i cawa pa Roma me jo ma pe geno? A penyo man pien jo me acaki gigeno ni lobo pa rwot me angwen obedo Roma me jo ma pe geno ki Roma me Pope, ma ginyutu mwaka 1798 calo agiki pa lobo pa rwot me angwen, ka Kristu obicako lobo pa rwot ma pe giko. Ento Buk me Nyutu pa Yohana nyutu lobo pa rwot angwen ma gubedo malubo Roma me jo ma pe geno.

If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”

Ka cing me kal ma angwen i Daniel 2 obedo keken cwalo calo Rome ma pe Kricitiani, ma conyo pa Constantine gicwalo calo lera ma odoko lera ma ocok, i kare meno Kristo onwongo okete cing? Dwoko en: Eyo. I lacer — ma obedo kare pa Pergamos, pe pa Thyatira — Kristo onwongo okete cing pa En me “Kica.” I lacer onwongo okete cing ma pe giko, ki kom pa cing meno cwalo cal pa kom ma oketo ikare me “koth me agiki.” Kom pa “koth me agiki” eno cwalo cing pa En me “Dugu.”

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> Lok me nyutu ma Jokony pa Rwot onongo ginyuto i nying Rwot, onongo obedo maber i gin weng, ki tim ma gituro iye onongo tye ka time dong. ‘Cawa opong woko, Piny pa Lubanga ocake,’ en onongo obedo ngec pa gi. I kato pa ‘cawa’—week 69 i Daniel 9, ma onongo myero ocoke bot Masiya, ‘En ma omego ki yot’—Kristo onongo okwano loro pa Roho Maleng lacen ma Yohana nobatiso En i Yordan. Kede ‘Piny pa Lubanga’ ma gi onego ni ocake, okete woko ki tho pa Kristo. Piny man pe obedo, calo kit ma gi konyo gi yie iye, piny pa lobo. Pe bene obedo piny ma bi bino anyim, ma pe tye ki tho, ma kibikete ikare ma ‘piny ki twero, ki lamal pa piny i bwo polo weng, kibimiyo bot jo maleng pa Rwot Madit Loyo Weng;’ piny pa kare weng, ma i iye ‘twero weng bite timo tic bot En ki winyo En.’ Daniel 7:27. Calo kit ma itiyo kwede i Buk pa Lubanga, lok ‘Piny pa Lubanga’ kitiyo kwede me nyutu piny pa ngwec ki piny pa dwong. Piny pa ngwec oketo i wang wa ki Paulo i Mok pa Hebru. Inyim kwaco bot Kristo, Lami ma tye ki kica ma ‘rwate ki peko wa,’ latic pa Kristo owaco ni: ‘Ento wabino ka cwiny matek bot kom pa ngwec, wec wanongo kica, ki wanongo ngwec.’ Hebru 4:15-16. Kom pa ngwec nyutu piny pa ngwec; pien bedo pa kom nyutu bedo pa piny. I cal mapol pa En, Kristo tiyo ki lok ‘Piny pa Polo’ me nyutu tic pa ngwec pa Lubanga i cwiny jo.

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> Erac, kom pa utukufu nyutu lwak pa utukufu; ci i lok ma Yesu owaco pi lwak man, en waco ni: ‘Ka Wod dano obino ki utukufu pa en, ki malaika maleng ducu ki en, dong obedo i kom pa utukufu pa en; ci i anyim en jo me piny ducu gubicwako.’ Matayo 25:31, 32. Lwak man pud tye me anyim. Pe gubicako keto ne nyaka dwogo pa Kristo ma aryo.

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.

> Teko pa ngwono kiketo ne con acel keken ka dano opoto, ka ocweyo pala me dwogo kiyaro dul pa dano ma tye ki keca. Ka con, obedo iye i cet pa Lubanga ki i lapir pa Lubanga; ki ki yie, dano twero bedo jo iye. Ento pe kiketo ne maber tutwal nyo oko i ceng me tho pa Kristo. Kadoki, ka ocako tic ne i piny, Lakony, ka oyut pi wi matek pa dano ki pe ki pwoyo gi, romo bedo ni odwogo ki bot sakrifais pa Kalivari. I Getisemani, kop me kwak oceng i lwete. Romo bene ni i cawa eno omwo woko puk ma romo calo rem ki i wi wiye, ka ocwalo woko dul pa dano ma tye ki keca me githo i keca gi. Ka otime kamano, dong pe obedo dwogo kiyaro pi dano ma opoto. Ento ka Lakony omiyo kwo ne, ki i yot ne ma dong otere owaco matek, “Otyeko,” ka con tyeko pa pala me dwogo kiyaro obedo kigeno maber. Lapir me woro kwo ma ki miyo bot dano aryo ma tye ki keca i Eden ki moko ne maber. Teko pa ngwono, ma con obedo i lapir pa Lubanga keken, ka con kiketo ne maber. Lweny Madit, 347.

Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.

Kristo oketo piny pa Rwot ma pe otum i gin ma otime con ma poropheti owaco pi Roma ma pe geno Lubanga, pe i agiki pa Roma me Papa. Bene oketo piny pa kit maleng pa En ikare me Dwogo pa En ma aryo, ma tye ki gin ma otime con me kudik me agiki, kun yamo angwen me Islam kigweyo woko.

> “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. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> "Ka malayika angwen gubiweko, Krisito obi keto teko me rwot pa en. Pe ngat mo keken nongo koth pa agiki, ento jogi ma tye ka timo weng ma gi twero. Krisito obi miyo wa kony. Ngat weng romo bedo joloyo ki ngwok pa Lubanga, kun remo pa Yesu. Polo weng tye ki cwiny ikom tic. Malayika bene tye ki cwiny." Spalding ki Magan, 3.

When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.

Ka gi weko yamo angwen woko, Kristo oketo lwak ne. Dogin aryo, kot me agiki ki weko yamo angwen woko, gi nyutu jami me time ma mede kacel kacel; ki pe gi nyutu kare acel. Yamo angwen gi nyutu Islam.

> “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.

> Malaika tye ka mako yamo angwen; yamo magi ki nyutu calo faras ma tye ki mirima, ma tye ka temo me loke pire kene ki woto ki dwiro i wi piny weng, kelo balo ki tho i yo ne.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ko ndomo pe ka’en ndre li’e be ne’e no’o pe remon lo mata rajo? Ko ndomo pe me’a, pe molo, pe mate? A, ando to ne’e pe no’o ba gereja ta dula no’o ndele ba Uis Neno, ma Uis Neno fuu anin ma nife-na ba atoni-Na, alena sea na’i ain-na ma moris. Hit ta parlu ita nita kat lele di sempit, ma odaf ma’fetit. Ma neu hit tama li’e odaf ma’fetit ena, klean-na la iha batas.” Manuscript Releases, volume 20, 217.

The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.

Malaika tye gikwanyo cawa me Islam ma ocweyo kwec, ma tye kato me weko pire woko kun kelo tho ki balo i yoo ne, i kare ma gikwiro yot pa Tipu pa Lubanga i wii jo pa Lubanga. Ci gicung i tiyegi, gubedo kwo. Mapat ka gikwiro yot pa Tipu i wiegi, jo pa Lubanga tye katho; pien yot pa Tipu omiyo gicung ki gubedo kwo. Ka Sister White owaco ni dong wabino i kare ma tiye pa cal ma kigoyo kacel ki gang ki piny ma opii tye ka nyutu rwome pa kanisa ki twero me lobo, cweyo mapol me kot me agiki ne kombedi tye piny anyim.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

There are two voices in Revelation eighteen.

Tye dwol aryo i Apokor pa Yohana apar aboro.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.

> Ka Yesu ocako tic pa lwak pa En, En ocweyo Hekalu pa Nyasaye woko ki nyono ma lamal. I kin jami me agiki i tic pa En, obedo cweyo me aryo pa Hekalu pa Nyasaye. Macalo man, i tic me agiki me miyo kica bot piny, gicwalo lwongo aryo ma peke gin acel bot kanisa weng. Selected Messages, buk 2, 118.

The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.

Dwon me acel en lwongo me cungu pi jo pa Lubanga, dwon me aryo en lwongo me cungu pi nyithindo mapat pa Lubanga ma pud tye i Babilon.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.

> Tye piny ma ocobo i tim marac, i boko kede balo cwinya, i bwoc pa tho keken—nining, nining. En ngat mene tye ki cwer pa cwinya me yubu gi? Dwon mene ma twero odonyo botgi? Mi cwinya okelo an i kare me anyim ka bi miyo alama ni, “Nen, laco me nywako bino; wot woko me mok kwede.” Ento jo mogo gubed gujuki i kwayo mafuta me opongo lampu gi, kun kare dong otyeko gubed ginongo ni kica, ma kiyaro kwede ki mafuta, pe romo mino bot ngat mukene. Bible Echo, May 4, 1896.

In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?

I pwail man, lapeny aryo kityeko penyo. En anga ma tye ka tumo lacer me cwiny pi cego gi ki raa? Dwon mene ma romo oo botgi?

The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.

“Dwon” ma cingo lobo en dwon ma mokariyo i Revelation 18 ma kwaco dun me rom mukene pa Lubanga woko ki Babilon. Jo Lubanga ka lobo weng myero “Midnight Cry” ocingogi, ma obedo keken lamal mukene me kot me agiki.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

Millerites gi obedo atir i nyutu ni i cawa pa piny me angwen, Kristo obi yubu piny ma pe kato kare? Eyo.

He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.

En oketo lwakne me “ngwono” i musalaba, ma obedo i kare me lok pa lwak marom angwen me porofesi pa Baibul. Lwak eno obedo Loma ma pe woro Nyasaye. I Daniel ariyo, golo yie ma oyubu i anyim kanisa pa Thyatira kiyikone? Eyo; pien leyo ma yik jo Nyasaye odoko leyo me rob. Ento Thyatira tye kwene i cal? Onyo pe bene tye i cal? Tye, kiyikone i cal, ki Nebukadneza omiyo ler i kom gin man ka odonyo i wi madwong pa nyutu dwong pa cwinye i kapita marom angwen me Daniel.

> The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.

> Rwot owaco ni, “Man pe obedo Babilon madit, ma an ayubu pi ot pa rwot, ki teko me twero na, kede pi dwong pa laditna?” Daniel 4:30.

Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.

Ka pud pe kwer me Nebukadenesaa me nino 2520 me kwo calo jami me tara omako iye, o yaro bedo ma cwiny dwongo kun openyo kwaci ni, “An ema ocweyo dugu ma en Babilon Madit, onyo pe?” Dako lum ma i Buk me Nyutu 17 tye ki coc ma gicoyo i pur ne ni, “KIT ME MUNG, BABILON MADIT, LAWO PA LUMAR KEDI TIM ME KWERO PA PINY.” Kanisa pa Roma, macalo kit ma Sister White golo nyingne kwede, obedo Babilon Madit. Wi me dhahabu i cal nyuto Babilon pa piny, kede bende nyuto Babilon me cwiny, dugu ma abicel i poropesi pa Baibul, ma rwate acel keken ni obedo teko ma onwongo okwako bal me tho. I Aisaia 23, teko pa Papa, ma ki nyuto calo Tiro, onwongo bi wire pi mwaka 70, macalo nino pa rwot acel. Babilon pa piny ma ki nyuto ne ki Nebukadenesaa bende onwongo okwako bal me tho, ma odwogone ka Nebukadenesaa okweyo ki dugu ne pi nino 2520. Babilon pa piny Madit onyutu (otypo) Babilon me cwiny Madit, ci gin aryo gi kwanyo dugogi pi kare manok, ci lacen gi dwogo. Dako lum ma i Buk me Nyutu 17 pe onongo tye ki kop me feza i cime, onyo kop me shaba onyo me chuma; en tye ki kop me dhahabu.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.

> En dako obedo otuke i lep me purupu ki lep me sakaleti, kede oketo kakare ki gol, ki pire ma loyo iye, ki perol; ma tye ki kop me gol i cingi, ma opong ki gin ma pe ngene ki cwec pa rweny pa iye. Revelation 17:4.

Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.

Zaabu onongo nyutu Babuloon ma tye atye, kede bende nyutu Babuloon me tipu, lobo pa rwot ma abic i porofeci me Baibul, ma ocwako rwom me tho i 1798, ka lobo pa rwot ma abicel i porofeci me Baibul ocako kom pa rwot. Bang Babuloon ma tye atye i keca, obino lobo pa rwot me feza, ma ogubore ki twero aryo: jo Mede kacel ki jo Persia; kendo lawi me Persia i Daniel aboro obino lacen, kede obedo malo maloyo. Dario ma Mede obedo lawi me acel, kede ladwong me lweny ne, Kiruusi, en jo Persia ma lacen obinongo twero bang rwot me Mede Dario.

Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.

Cyrus obedo kit me nyutu pa Kristo, ma onongo ocako tic me weko jo pa Lubanga ki cing. Lwak me Medo-Peresia nyutu lwak ma namba 6 i poro me Baibul; lwak man obedo United States. United States tye ki lacam aryo ma nyutu Repablikanisimi kede Protestantisimi. Darius nyutu lacam me Repablikanisimi pa United States, kede Cyrus nyutu lacam me Protestantisimi. Ka Cyrus ocako tic me weko jo pa Lubanga ki cing me yiko dok Jerusalem kede ot pa Lubanga, United States obedo piny ma ki malo me weko jo ma gitye i cing pa Babulon me lamal me yiko ot me lamal, ma jo Millerite gi cako yiko ne ki i piny. Cing ma piny i Babulon, ma obedo higa 70, onongo obedo kit me nyutu pa cing i Babulon me lamal pi higa 1260. United States obedo lapuk me feza i cal pa Nebukadneza.

The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.

Pinyruoth ma adek me shaba en Girisi, ma nyutu pinyruoth me i lobo weng. Pinyruoth meno en United Nations, ma i Revelation 17 en pinyruoth ma i 1798 pe obino ceni. Rwodi 10 me Revelation 17 gicono ni gimi pinyruothgi bot Papasi, pinyruoth me 8, ma aa ki 7. Gicono man pien United States ocwero gi, kede pien piny tye ka balo ki “yamo angwen” me Islam, ma kigolo gi iye ikare me koth me agiki, ma ocako me cwalo weng i cik me Sunday i United States.

At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.

I cik me Nino abicel i United States pa Amerika, Lubanga tero ting rwot pa En me “glory”, ka En keto jo pa En malo macalo cal me lwongo nyithinda mapat pa Lubanga woko ki Babilon. Kono, tut pa Protestantism bino lacen ki obedo malo loyo me acaki, rwate ki tut aryo pa Medo-Peresia. Ka United Nations ogamo me weko tung me lobo weng bot paapasi, yamo angwen pa Islam kigollo woko, ci ting rwot me lobo weng orwate ki lweny ma oore ikom tho pa tut me acaki pa Gerisi ma obalo ne, ci ocuno tut angwen.

When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.

Ka kica obino i ti me olwol (tuk pa lwak) ki lobo ma muc (tuk pa kanisa) kede cwec me ti apar (rwot apar), kidi ma kigolo woko ki got, labongo lwete, oogo ti me kica. Millerites ne gubedo atir i kica pa Daniel, ki romo ma gubedo romo, ki kabedo ma gi oneno iye i gin ma otime me lanen. Ento Alfa ki Omega pol kare nyuto agiki ki acaki, ki lwak angwen me kica pa Nebukaduneza ginyuto lwak angwen ma atir, ma gicoyo cal pa gin me cwiny i agiki me piny.

With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).

I kom piny pa rwot me kare me con, Roma ocake me aboro, kede en me abiro. I Daniel dul abiro, Roma ocake me aboro, kede en me abiro. I Daniel dul aboro, Roma ocake me aboro, kede en me abiro. I Apokarifa dul apar abiro, Roma ocake me aboro, kede en me abiro. I Daniel dul aryo—ma calo waco me acel ikom piny pa rwot pa nyutu anyim pa Biblia—Roma me cwiny pa kombedi ocake me aboro, kede en me abiro. Rwom me acel (Alpha) pa piny pa rwot pa nyutu anyim pa Biblia nyutu ma agiki (Omega).

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> Wan otyeko cito i kare ma tic maleng pa Lubanga kityeko yalone ki ting pa cal ma ayen ocobo kacel ki lie ma mok mok. Lubanga tye ki jo, jo ma oyere, ma pwonya gi myero oyubu maleng, ma pe myero gibed pe maleng ka gicako i butu ywe, yoka, ki pur me yoka. Ngat mo keken ma ogwoko cikke pa Lubanga ki ducu bineno ni alama ma poyo yie wa obedo Sabat me nino abicel aryo. Ka lwak onego woro Sabat macalo ka Lubanga ocimo, oneyo bedo i twero pa Lubanga kede i gonyo yie ma dong ocwalo bot jo maleng. Ento jo me lwak gubedok kwanyo malo Sabat ma pe adier, kede gicobo kacel yiegi me dini ki gwoko gin man ma obedo nyathi pa twero pa Paapa, gicako giketo malo maloyo Sabat ma Rwot oyubu maleng kede ogwede, oketo ne mapat pi dano me giywoko maleng, macalo alama i tung iye ki jo ne pi kare alufu. Kucobo kacel me tic pa kanisa ki tic pa lwak kityeko yalone ki ayen ki lie. Kacel man kityeko dwoko twero pa kanisa weng piny. Keto twero pa lwak i kanisa bi kelo adwogi marac. Dano dong nining kicwalo piny tung me cwinya marwate pa Lubanga. Giketo twero gi i politiki, kede gigubedo kacel ki twero pa Paapa. Ento kare bi bino ma Lubanga bican jo ma gityeko kwanyo piny cik ne, kede ticgi marac bi dwogo piny botgi keken. The Seventh-day Adventist Bible Commentary, voliyum 4, pot 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

Alfa ki Omega otyeko timo ngec ma atir pa jo macako pi Daniel 2 "manyen."

> And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.

> En ma obedo i kom dit owaco ni, “Wang, atimo gin weng manyen.” En owaco an ni, “Coyo: pien lok man tye ada ki otito.” En owaco an ni, “Otyeko. An Alfa ki Omega, cako ki agiki. Abimiyo ngat ma mito pii ki i wang pi me ngima, pe ki cente.” Revelation 21:5, 6.

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