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# The Book of Daniel - Number Eight

Buk me Daniel - Namba aboro

A Process

Yo me timo

Author

Jeff Pippenger

Published

December 3, 2023

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

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

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Buk pa Daniel ki Buk pa Revelation gin buk acel; rek pa porofeti acel ma kinyiso iye i Buk pa Daniel bene tye iye i Buk pa Revelation. Revelation pa Yesu Kiristo nyiso lok pa porofeti ma agiki, ma kikwanyo muhuri iye piny kanyim giko pa probation.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Gin adiera ma i kare macon ki ngeyo maber ki i Buk me Nyutu, ento kigengo woko gi ki kit pa jo kede cik pa lobo; pud gin adiera. Kombedi Leona pa dul me Yuda tye ka yabu gi doki, ki adiera magi kombedi gitye ka nyutu tyeko gi maber atika.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Lok atir ma con onwongo gingene maber ki buk pa Daniel, ento gityeko gipungu ki yore kede kit macon, gibedo atir dok pe obalo; kombedi gi yabe dok ki Lejone me dul pa Yuda, ci lok atir magi kombedi ginyutu opongo maber pa gi.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daniel obedo keken buk ma acaki i buk aryo ma rwako cal me Nyuto pa Yesu Kiristo.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Jehoiakim obedo cal pa mi twero pa lok me acel i wot me yub kit. En bende obedo cal pa kica, pien yubo nying, i kit pa rweny, nyutu cako me bedo ki kica. Bedo ki kica ma Lubanga donyo iye ki jo ma con pe gi obedo jo me kica pa Lubanga, cako ikare me mi twero pa lok me acel.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Ma i kare mukato pe gin jo, ento kombedi gin jo pa Lubanga; ma i kare mukato pe onongo tye ki kica, ento kombedi tye ki kica. 1 Petero 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Alama me loko nying ma nyutu rwom me singruok kityeko keto piny ki nying Abram ma kiloko odoko Abraham, nying Sarai ma kiloko odoko Sarah, nying Jacob ma kiloko odoko Israel, kacel ki Saul ma kiloko odoko Paul. Tye gin mukene ma nyutu alama man, ento i pot buk acel pa Daniel, nying Daniel kiloko odoko Belteshazzar, nying Hananiah kiloko odoko Shadrach, nying Mishael kiloko odoko Meshach, kacel ki nying Azariah kiloko odoko Abednego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Ka Rwot odonyo i cing ki jo, i kare acel obedo ka yiko woko jo me cing ma mukato. Jehoiakim nyutu jo me cing ma kitye ka yiko gi woko, ento Daniel, Hananiah, Mishael ki Azariah nyutu jo me cing ma dong ki yero gi. Ka jo odonyo i cing, dong gitemo gi me neno ka gubigwoko cik pa cing. Temo man ki nyutu ki tic me chamo.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Aadam ki Eva pe gityeko temo ki tic me chamo, ki kare me acel ma Lubanga ocimo kica ki jo ma kiyero, en ocako temo gi ki manna. Isirael macon pe gityeko temo meno, ento i timo man gi omiyo tito ma acel ki lami ma acel me nyutu ni temo me kica pe obedo temo me acel kende, ento obedo yore me temo. I temo ma apar, cik otyeko wek ginytho i lamal i higa apar aboro ma bino. Cen Lubanga ocimo kica ki Josua ki Kaleb, omiyo lami ni ka Rwot ocimo kica ki jo ma kiyero, en bende wuu woko jo ma con ocimo kica ki gi. I agiki me Isirael macon, ma bende en ocake me Isirael me lamo, yore me temo ma agiki pa Isirael macon obedo yore me temo ma acel pa Isirael me lamo, ki otito calo Kwon pa Polo. Kityeko tito ne ki manna i yore me temo me kica ma acel.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

I kit me temo man, ma obedo acel ki agiki kacel, Yesu onyutu temo pa Mogo me Polo ka owaco ni joma tye i kwer ki en myero gicamo ringo pa en ki gimin remo pa en. I yubu man, lajim mapol ogol woko ki bot en loyo kare mo keken i tic pa en. Gonyo man i tic pa en obedo tung madit pa cal me kit me temo pa kwer, ki Sista White otito maber ikom timpalo man i buk The Desire of Ages, ma pot buk ma nyinge tye “The Crisis in Galilee”. Nying Galilee nyutu “hinge,” onyo “kabedo me loko wot,” ki i pot buk en ocingo pingo omiyo lajim ogol woko ki bot en. Gi wero keto i tic lok pa en me cik ma ni myero gicamo ringo pa en ki gimin remo pa en, ki yore me janabi ma kakare. En onyutu ni gi mede tekwaro ki cike me ngec pa janabi, ma Satan oketo iyie i ngec me Bibul pa Isirael me con. Bal magi me ngec omiyo gi nongo cobo ma gicen ni en atir, me keto lok pa en calo gin ma tye keken, to pe me cwiny. En bene nyutu ni ka joma “oloko wot” woko ki Yesu (Galilee), ma kinyutu i pot buk abicel adek me John (John 6:66), pe gikweyo wot ki en doki matwal.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Macalo i acaki ki i agiki me yore me temo pa kit ma Lubanga otyeko kicako kwede Isirael ma con, wanongo ni ka Lubanga donjo i kit me golo cing me rwom kwede jo ma kiyero, en ki cawa acel bene otyeko kweko woko jo pa kit ma con. Wanongo bene ni en temo jo meno, pe ki temo acel kende, ento ki yore me temo. Waneno bene ni yore me temo kimiyo calo gin me camo. Wanongo bene ni cam en calo Lok pa Lubanga, ki ni temo tye ki yero ikom gin cam aryo me camo. Wacamo ki yat weng ma Lubanga owaco ni watwero camo ki iye, onyo wacamo ki yat ma kigengo wa ni peke watwero camo ki iye? Wanongo bene ni yero ikom ngo me camo tye ki temo ikom kit ma wacamo cam ma kimiyowa.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

I agiki pa Israel me Tipu, i cawa pa muvimenti pa Millerite, lok ma acel onwongo tek i August 11, 1840. Jehoiakim kany obedo cal pa jo-Protestant ma dong kitye kikelo gi i Babulon me bedo nyiri pa en. Gi nonge ki tem ikare ma Malaika me Revelation apar obino piny, ki obedo ki buk matidi ma oyabe i lwete ne. Calo kaka Jehoiakim ogamo kwayo pa Nebuchadnezzar, ci kare mukato gicwalo ne malubo, jo-Protestant ogamo me chamo me tye i lwete pa Malaika, piene gikore ikom yore ki kit me tim ma gicwalo kwede aa ki i Dark Ages.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

I acaki me 1844, yore me temo odonyo i “kabedo me yilo” pi Jehoiakim ki Jo Protestant, ci calo i yore me temo ma acel pi Isirael ma i tipu, gi “yilo” ci pe gimed wotho dok ki Yesu. I kare meno, Daniel, Hananiah, Mishael ki Azariah gi nyutu calo Jo Millerite, ma giyero camo buk matidi ma onongo tye mamit i dwatgi, ento dong obedo macer i rumi gi.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Ka wamedo Adam ki Eva, wa tye ki laloc angwen me con, ma nyutu ni tem ki yaro ne ki tic me chamo. Wa tye ki laloc mapol me lanabi, ma gi weng tye ki lamal pa ‘Acaki ki Agiki’. Laloc me tem me manna en aye laloc me acaki; ki tem me Poda pa Polo en aye tem me acaki pi Israel pa Roho, ka en bende obedo laloc me agiki pi Israel pa con. Tem me buk matidi obedo ma acaki kede ma agiki. En aye agiki me ywayo pa Israel pa Roho macalo kanisa i cang, kede en aye acaki pa joma kiyero bedo jo Lubanga ma ki cwako gi nying me agiki. Jo Miller obedo acaki pa jo Lubanga ma ki cwako gi nying, ma myero ki nyutu gi ni gi tung ma adier pa Protestanti. Tye laloc mapol me yore me tem, ma cako ka ki miyo twero i lok ma acaki.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

I yore me temo magi, obino kare ma ‘kar me dwoko cen’; i kare meno lupwonya mapol loyo gidwoko cen. I lagam pa Yosua ki Kaleb, Israili weng odwoko cen, ki gitemo dwogo i Misri. I kanisa i Galili, lupwonya mapol loyo odwoko cen. Pien Yesu en Alfa ki Omega, ‘kar me dwoko cen’ ma kiyaro ne i agiki me yore me temo bende kinyutu ne i acaki me yore me temo. Ka ki miyo mana i acaki bot Israili me con, ne tye gin mogo ma kakare gicweko woko twec ma kigiwaco. I bapti pa Kristo, En odwoko cen dok owoto i piny ma pe tye pi. Sister White tiyo ki cal me ‘kar me dwoko cen’ i yore ma nyutu ngec maber loyo.

> “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. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> Tye cawa mogo ma gin tung me loko i lok ma otime con me pin kede me Kanisa. I ciko pa Lubanga, ka peko mapatpat magi obino, kimino lero pi cawa meno. Ka kigamo, tye yubo me cwiny; ka kikano, tye dwogo piny me cwiny kacel ki opoto me bote. I lok pa En, Rwot otyeko yarone piny woko tic me lok pa Ber ka kit ma otiyo con kede kit ma bino tiyo anyim, nyaka i lweny me agiki, ka twero pa Setani bino timo timgi me agiki ma pire tek. Ki i lok en wa nongo ngec ni twero tye katime kombedi ma bino kelo lweny madit me agiki i mede me ber ki marac—i mede me Setani, Ladit me mudho, ki Kirisito, Ladit me Kwo. Ento loyo ma bino pi joma gihero kede gilworo Lubanga obedo adada calo ni kom pa En kityeko keto i polo. Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

I cawa me acaki ma manna omiyo bot Isirael ma con, ler pi mukato mane omiyo. I kare me kubatisa pa Kirisito, ler pi mukato mane omiyo. I 11 August 1840, ler pi mukato mane omiyo. Kare me loko wot magi acel acel nyutu acaki pa yore me temo ma i agiki otum i kare mapat me loko wot, ka jo laloc ma con gibalo cen ki pe dong gi wot kwede Kirisito.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Pien yore moko moko me pimo magi nyutu pimo pi jo me kica ma con kacel ki pi jo me kica manyen, omiyo tye tyeko aryo me pimo. Tyeko me pimo, ci kabedo ma agiki me loko pi Jo Protestant i kare pa Jo Millerite, obedo i cawa me Spring me 1844. Tyeko me pimo (i cawa me Fall me 1844), onyo kabedo me loko pi Jo Millerite kene, obino mede ki kabedo me loko pa jo me Lubanga ma con.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

I mukato pa Kristo, kit me temo nen calo ka oyeko ot pa Lubanga aryo, acel i acaki me tic pa en, ci doki i agiki me tic pa en.

> “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. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Ka Yesu ocako tic pa iye i lwak, ocweyo Kac pa Lubanga ki yubu marac ma gigonyo iye. I kare me agiki me tic pa iye, ocweyo Kac pa Lubanga odoco. En aye, i tic me agiki me ciko lobo, gigolo kwac ariyo ma tye keken bot kanisa. Ngec pa malaika me ariyo en ni, ‘Babilon opoto piny, opoto piny, boma maduong’ en; pien en omiyo oganda weng kinywogo mwenge me cungi pa yarone’ (Revelation 14:8). Ka i dwon madwong’ me ngec pa malaika me adek, ginweno dwon ki polo ma waco ni, ‘Wuti ki iye, jo ma an, wek pe obed luteyo kede i balone, ka wek pe oyud ki i cobone. Pien balone odugi i polo, ka Lubanga oparo maracone’ (Revelation 18:4, 5). Selected Messages, book 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Kit me temo pa lweyo me Hekalu aryo ma Kristo otime obedo rwate ki giny ma adek me Malaki, i coc pa Cwiny me Porofesi.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Ka oyweyo ot pa Lubanga ki jo me cayo kede jo me cato pa lobo, Yesu opango kit ticne me yweyo cwinya ki pwodru me richo,— ki dwaro pa lobo, ki dwaro me kene kene, ki yore marac, ma koko pwon. Malaki 3:1–3 kikwayo. The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Yweyo pa jo Lubanga nyutu tim me temo ma pire-pire kicanoŋo kwede i rek mapol me poropheti. Lok acel acel, cako ki Adam ki Eva nyo oko i mukato pa Millerite, nyutu yweyo pa jo 144,000.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> I kare me agiki me lok me con pa lobo man, singruok pa Lubanga ki jo ma gwoko cikke ne myero kiketo manyen odoco. Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Tic me yweyo pa jo 144,000 obedo ngec makwongo i Buk me Daniel; en aye buk makwongo i buk aryo ma rwate kacel me cwalo calo Nyuto pa Yesu Kiristo, ma kityeko yabo woko ki gudo mapwod pe ogiko kare me temo pa dano. Tic me yweyo pa jo 144,000 bende ki nyutu ne calo tic me keto cil. Kare ma lok makwongo me tic me yweyo ki me keto cil pa jo 144,000 ocako i September 11, 2001, obedo kare me loko kit pi kanisa ki pi lobo. I Buk me Nyuto chapta 18, malaika ma lale lobo ki can me dit pa en obino. Ento i Buk me Nyuto chapta 18, pe ki nyutu ni malaika tye ki gin me chamo i lwete, ento tye kany. Buk matidi tye kany. Romo ngeyo ne yot ki gi ma yero me chamo kit me tic ma ki nyutu calo 'rek i rek' ki Nabii Aisaia.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Kun wa keto "line upon line", wa ngeyo ni, ka Kristo oboro piny i ceng 11 me September 2001, obino kacel ki "buk matin" ma ki yaro calo "mana", "ogi me polo", kacel ki "buk matin". Ento i ceng 11 me September 2001, jo ma ki yero con, ma giyaro kwede Jehoiakim, giyero rwate ki yore kacel ki kit pa Adventism, ci gicako yiko gi i twer me Babilon, ma bi otum i "Sunday law".

> “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.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Ka "ot ma madit" me "New York" "gikobo piny ki yiko-ki-yweyo pa twero pa Lubanga," i ceng 11 me September, 2001, lacer pa malak me Buk me Nyutu apar aboro opongo piny weng, pien kare me yiko obino i kit gin ma otimore coni pa lim me piny me Buk me Nyutu apar adek.

> “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.” Bible Echo, August 26, 1895.

> Tye kare ma loyo tutwal i lok ma otime con pa piny ki pa Kanisa. I cing pa Lubanga, ka tem mapatpat magi obino, ler me kare meno kimiyo. Ka kigamo, wot anyim i kwo me cwinya; ka kiketo woko, dok piny i kwo me cwinya ki poto bote odonyo anyim. Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Ka ler pa malaika me Kitabu me Revelation apar aboro obino i September 11, 2001, gin ma ogamo ler gimede i kit me chuny, ento gin ma okweyo ler gipoto i kit me chuny, kacako yore me cege wic nywako bot kom me dwogo agiki pa cik pa Sande, ka i kany gibalo yaro gi pire keken, calo lakwena pa malaika adek. Gin ma i Galilee ma giduwo ki pe gikwo dok kwede Kristo i John 6:66, giduwo ki ler ma eno obino mapwod pe i lonyo ne, ma en kany ka lok me acel pa kare me temo eno oketo twero. I Daniel kapo acel, dul aryo pa jo me kwoŋo Lubanga kiketo calo i gin mukato ka lok me acel oketo twero. Jehoiakim nyutu jo ma gibalo yie, ento Daniel, Hananiah, Mishael ki Azariah nyutu jo ma gubedo adwogi i yie.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> I mwaka adek me rwodhi Jehoiakim, rwot me Yuda, Nebukadneza, rwot me Babulon, obino i Jerusalemu, okengi iye. Lubanga omiyo Jehoiakim, rwot me Yuda, i cinge, ka kede but pa gin ma i ot pa Lubanga; gin ma otyeko okobo i piny Shinar, i ot pa lubangone; kede oketo gigi i ot me rwom pa lubangone. Rwot owaco bot Ashpenaz, ladit pa eunukone, ni obed ogol but pa nyithindo pa Isirayel, kede but pa nyithindo pa rwot, kede but pa ludito; nyithindo ma pe gitye ki bal mo keken, ento ma wanggi maber; ma gitye ki rieko i yore weng, kede loyo i ngec, kede gitamo maber i ngec me kit ma time; kede ma iye gitye ki twero me bedo i anyim rwot i ot pa rwot; kede ma gin twero me bapunyi gi ngec ki leb pa Kaldeo. Rwot ociko gi cam pa rwot ka cawa ka cawa, kede waini ma oywako; me miyo gi cam pi mwaka adek, wek i agiki gi obed i anyim rwot. Kombedi, i iye gi nonge nyithindo pa Yuda: Daniel, Hananiya, Mishael, ki Azariya. Pi gi, ladit pa eunukone omiyo nyinggi: omiyo Daniel nying Belteshazzar; ki Hananiya omiyo nying Shadrak; ki Mishael omiyo nying Meshak; ki Azariya omiyo nying Abednego. Ento Daniel otero i cwinye ni pe obipoto pire keken ki pat pa cam pa rwot, kede pe ki waini ma oywako; eka openyo bot ladit pa eunukone ni obed pe opoto pire keken. Daniel 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daniel, Hananiah, Mishael ki Azariah gin obedo nyithindo pa Yuda. Kiketo gi i bedo eunuch, ki mano ginyutu calo nyig agiki pa Adventism. Nebukadnezzar, calo rwodi me kare me con mapol, oketo laracoo matidi me Yuda angwen i bedo eunuch, pi golo wor mo keken ma rwot onongo romo bedo ka gitye ka tito calo latic, kadong ka gitye bot nyiri pa rwot ki concubines pa rwot.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

En, i kit me alama, nyutu ginereshen me agiki pa Adventism, pien, bang gin angwen man, pe dong obedo rek pa Yuda mukene. Angwen obedo alama ma nyutu piny weng, ci kamano nyutu ginereshen me agiki pa Seventh-day Adventists i piny weng ma gi ngeyo Nino me 11 me September, 2001, calo tyeko pa Lok me Poro pa Lubanga.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Jo Seventh-day Adventist magi aye gin ma Lok pa Lubanga me lanabi tye komgi; pien gin jo ma ki lwongo ni obed jo 144,000. Ento kare me lanabi pa gi ocake ki bolo pa laditgi, i 1863. Bolo ma acakki eni piny keken me yaro, pien ki gubo woko ki tice ki yore pa kare angwen me bolo ma medo medo. Ka con tek me yaro, myero onen ki yee, calo ma Daniel otimo me agiki i Daniel cabit 9. En otimo mano kun ngeno adwogi ma tye iye i Lok pa Lubanga me lanabi.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Lweny ma Daniel ki dano madwong adek gi aa iye pire keken, en aye keco pa won-gi me bedo mapat ki twero pa joma pe yie i Lubanga ma tye i tung-gi. I 1863, Adventism pa Laodicea odwogo i yore me tic pa Baibul ma Protestant ma opoto woko ki Katoliki gitye katic kwede, me cwalo rwom i keco-gi ikom keto nying pa Miller me ‘seven times’ me Leviticus 26. Lweny meno pi Daniel ki dano madwong adek ne kiloko calo Rwot Hezekiah.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Rwot Hezekia okwayo bot Lubanga ni pe otho, ci Lubanga odwogo lamal ne, ka omiyo ne mwaka apar abicel mapat. Kacel ki mano, ci oketo lwoo Manase, acel ki rwot pa Yuda ma marac tutwal; ento bende rwot ma nyutu cako me loyo Yuda ci me ket Yuda i lacer, i rwom abiro ma woto anyim anyim. I mwaka 1856, Lami Adwogi Atir obin ocogo i lawote pa Adventism ma Laodikea, ento gi yero bedo ngima, pe gi tho i gin-gi keni. I mwaka 1863, gi dong ocweyo "Jeriko" odoco, ci ocako wiro ma mede mede, ma i agiki ogengo gi ki ngeyo ni 11 Sabittemba 2001 obedo cako me yore-gi i rwom adek, me ceto i lacer pa Babilon me Cwiny, ma ogiko i Cik pa Sande.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Pi Rwot Hezekia, mwaka 1863 obino ka kwayo pa iye me bedo ngima okimako ne. Laa Rwot omiyo alama me nyutu ni kwayo pa iye okimako ne. Lubanga onyutu adiera pa kwayo ne kun otweyo ceng, ki Jo‑Babilon oneno tic pa Lubanga i polo, ento pe gi ngeyo ngo ma nen bedo. Jo‑Babilon eka obino i Yerusalem me nongo ngec pi Lubanga ma tye ki twero me loyo ceng. I kabedo me opako Lubanga me Polo, Rwot Hezekia—i kabedo me tho i iye keken—oyero me pako tempu pa iye ki taun pa iye; pe opako Lubanga ma oyero me keto nying pa Iye i tempu eno ki i taun eno.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Kwanyo cik eno okelo poropheti ni lutino ma oa i dul pa remo ne bi bedo lot ki layen i Babulon. Lutino magi obedo Daniel, Hananiya, Misael ki Azariya, ki gi cwalo calo dul ma agiki me tipu pa jo Seventh-day Adventist ma giyaro September 11, 2001 macalo kare me loko tung i lok pa gweng pa piny ki pa kanisa, ka kicweyo ler ma obedo me temo ki keto cing i jo 144,000.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> I ceng ngemgi, Hezekiah onongo tye ki twot ma obino kube i tho. Lanen Yesaya, wot pa Amoz, obino bot en, owaco bot en ni, En aye waco pa Rwot: Yik gang in maber; pien in ibiro tho, pe ibiro bedo. En odwoko wang wiye i ogulu, ogamo bot Rwot, owaco ni, Apwoyi in, A Rwot, paru kombedi kit ma an owoto i anyimi i atir ki cwinya maleng, kede atimo gin ma obedo ber i wangi. Hezekiah oyweco matek. Kacel, pe ka Yesaya pok ogol woko i dwoo ot ma i katikati, lok pa Rwot obino bot en, owaco ni, Dwog dok, i waci bot Hezekiah, rwot pa jo na, ni: En aye waco pa Rwot, Lubanga pa David, wu in: Awinyo lamo in; aneno pii wangi in; nen, abi yeco in; i ceng adek ibiro dok malo i ot pa Rwot. Abi medo i ceng in higa apar abic; kede abi kwanyo in ki bung man ki lwete pa rwot me Asuriya; abi gwoko bung man pi nying an keken, kede pi lata David. Yesaya owaco ni, Caki kung me yab. Gicayo, gigolo i lokol, en otyeko bedo maber. Hezekiah owaco bot Yesaya ni, Alama mane bino bedo ni Rwot bi yeco an, kede ni abiro dok malo i ot pa Rwot i ceng adek? Yesaya owaco ni, Alama man ibicako bot Rwot, ni Rwot bitimo gin ma owaco: ligwoko obedo mede piny i lup apar, onyo obedo dwogo malo i lup apar? Hezekiah odwoko ni, En gin ma yot ni ligwoko obed ceto piny i lup apar; ento, bed ka ligwoko dwogo malo i lup apar. Yesaya lanen ogoyo dwon bot Rwot; kede en omedo ligwoko dwogo malo i lup apar, ma kwede onongo oceto piny i tigel pa Ahaz. I cawa meno, Berodachbaladan, wot pa Baladan, rwot pa Babulon, ocingo coc ki kado bot Hezekiah; pien owinyone ni Hezekiah onongo tye ki twot. Hezekiah owinyo gi, onyuto gi gang weng pa gin mamegi ma wel, fedha, ki gol, ki meyem, ki mafuta ma wel, ki ot weng pa gin lweny mamegi, ki gin weng ma onongo tye i bic pa wel mamegi: pe nonge gin mo i gang mamegi, onyo i lobo weng ma otingo iye, ma Hezekiah pe onyunogi. Dong Yesaya lanen obino bot rwot Hezekiah, owaco bot en ni, Gin mene ma joma owaco? Ki kama gubino bot in? Hezekiah owaco ni, Gi obino ki piny ma bor tutwal, ka ma en Babulon. En onego waco ni, Gin mene ma gi oneno i gang in? Hezekiah odwoko ni, Gin weng ma tye i gang an gi oneno: pe tye gin mo i bic pa wel an ma pe anyunogi. Yesaya owaco bot Hezekiah ni, Winyo lok pa Rwot. Nen, ceng bi, ma gin weng ma tye i gang in, kede gin ma wogi otyeko cato ki gwoko nyo pud i cawa man, gibicako kelo gi i Babulon; pe obi poko gin mo, Rwot owaco. Kede ki wotin in ma bibiyawo ki i in, ma ibibedo yabo, gubicako kelo gi; gin bibedo yunaki i ot pa rwot pa Babulon. Dong Hezekiah owaco bot Yesaya ni, Ber en lok pa Rwot ma i owaco. Kede owaco ni, Pe ber, ka kuc ki atir tye i ceng an? Kede gin mukene pa tim me Hezekiah, ki teko mamegi weng, ki kit ma onongo ocono dirica me pi, ki od me pi, ki okelo pi i bung, pe gicoyo gi i buk me coc me kare pa rwodi pa Yuda? Kede Hezekiah oturo ki wogi; Manase wotin obedo rwot i kabedo mamegi. 2 Kings 20:1-21.

The next verse says:

Aya ma anyim owaco ni:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manase onongo obedo huru apar aryo ka ocako bedo rwot, ki onongo obedo rwot pi huru abic me apar ki abic i Jerusalem. Nying minne onongo en Hephzibah. 2 Kings 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Ngo ma onongo obedo adwogi ka Rwot Hezekia onongo ogamo dwon pa Rwot, kede pire keken ocobo ot me iye i nyere kacel otho? Omiye mwaka apar abic ma mede, kede i nyuma me mwaka adek, Manase ma rac onywol. Ngo ma onongo obedo i mwaka 1856, ka Adventism onongo ogamo loko ki Philadelphia dok Laodicea, kede gicobo otgi i nyere, kede ogwoko atir me kite pa William Miller calo ma gin tye? An atamo ni pe wa bino ngene matwal adwogi me lapeny man, ento gin ma wangene tye ni, "Daniel ocayo i cwinyne ni pe obicwero pire kede me gony pa rwot, onyo wii-mwony pa rwot."

We will continue Daniel chapter one in the next article.

Wabi mede kwede dul acel me Daniel i nyig coc ma bino.

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