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# The Book of Daniel - Number Forty-Six

Buk pa Daniel - Namba 46

The Rest and Refreshing

Kuc ki Dwogo Manyen

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ngat mane ma obipwonyo ngec? ka ngat mane ma obimiyo ngeyo yore me pwonyo? Gin ma kiwuko ki nyweno, ki wuto gi ki chup. Pien myero cik obed i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kanyom manok. Pien ki leb ma kinyworo-nyworo ki leb mukene, obi waco bot jo man. Botgi onwaco ni, “Man aye yweyo ma iromo miyo gi ma ogoro oywe; ka man aye dwogo ma yweyo;” ento pe gikwano. Ento lok pa Rwot obedo botgi, “cik i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kanyom manok;” pi giodhi, gipoto i tung cam, girib, gibilworo i lanyut, ka giboko. Erwate, winyo lok pa Rwot, in jo ma gicemo, ma giteli jo man i Jerusalemu. Pien owaco ni, “Wa otyeko kwer ki tho, ka kacel ki lubur wa tye ki con; ka gono ma oywoto matek obi yaro woko, pe obi bino botwa; pien wa otyeko timo bwoc obed kabedo me yweyo wa, ka i bwoc wan okwii kwede.” Erwate, mano ni Rwot Lubanga owaco: “Waneno, abiketo i Zayon kidi me kit me kato, kidi ma kikenyo, kidi me kung ma maloyo dwong, kit me kato ma tek; ngat ma geno pe obi rwenyo. Kwer bende abiketo i rek, ki twero maber i yar me pim; kidi me polo obi yweyo kabedo me bwoc woko, ka pi obi oywoto kabedo me kwii. Kweru ki tho obibalo woko, ka conu ki lubur pe obibedo; ka gono ma oywoto matek obi yaro woko, ci obi liliwu piny.” Aisaia 28:9-18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

I mwaka 1863, jo ma yaro ma gikwako te i Jerusalem gicako tic ma med-med me cano gin ma welo pa Miller, kede yiko-gi ki pesa pa kiboc ki gin ma welo pa kiboc. I timo mano “giketo kwer ki tho,” “gimiyo lok me boc” obed “kabedo me gengo-gi,” kede “gikano piny” “i kiboc.” Ento gubedo pimo gi ki kwena pa kare me agiki me “rest” ki “refreshing,” ma Peter owaco iye i Buk me Tic pa Latic.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ento gin jene, ma Lubanga onongo onyutu ki doka pa lanabi mamegi weng, ni Kiristo myero oribe, en ocikone tutwal. Omiyo, lok cwinyu, kede dwogu, omiyo richou opoye woko, ka cawa me cwec bino ki bot Ladit; enó bicwalo Yesu Kiristo, ma onongo kicwalo lok botu: ma polo myero ocwako nyaka cawa me dwogo pa gin weng, ma Lubanga owaco ki doka pa lanabi mamegi maleng weng, ki cako pa piny. Pien Mose adada owaco bot jo mukwongo ni, “Lanabi myero Ladit Lubanga mamegi obi leyo botu ki i tung’ owete mamegi, calo an; en aye ma myero iwinye i gin weng ma obiwaco botu.” Kede obino time ni cwiny mo keken ma pe winyo lanabi meno, obigik woko ki iye jo. Eyo, kede lanabi weng openo ki Samweli, kede gin ma bino banggi; gin weng ma owaco, gi bene owaco cen pi kare magi. Kit me Tic pa Latic 3:18-24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Pita nyutu ni janabi weng owaco ikom kare me cweco ki kot ma i agiki, kede Isaya bene nyutu dul ma kwero kare me cweco me agiki, ma bino i agiki pa yubu me neno, kare ma kikweyo woko richo, ki kot ma i agiki tye ka cwal. I kare eno, dul ma giketo kite me tho ma Isaya tye ka walo iye, ki yore pa Pita gibikwanyo woko ki i tung jo. Sista White pol waco ikom kare man keken me kuc ki cweco ma Isaya owaco.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Malaika ma tye ka rwate i waco ngec pa malaika me adek obiro miyo can i piny weng ki dwong pa en. Tic ma orumo piny weng, ki teko ma pe yore, tye kany ki waco anyim. Wot me bino me 1840-44 obedo nyutu madwong pa teko pa Lubanga; ki cwalo ngec pa malaika me acel i dul me misyonari weng i piny, kadong i piny mogo obedo mit me dini ma madwong loyo, ma kityeko neno i piny mo keken ki ikare me Reformation me cawa maromo 16; ento gin eni obiro loyo gi ki wot madwong ma i ngec me koyo me agiki pa malaika me adek.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> Tic ma bino time obedo calo tic me Nino pa Pentecost. Macalo ‘kot me cako’ ne keti, i cwalo piny pa Roho Maler i cako pa Lok Maber, me miyo ‘kec’ ma welo ocako yubo, kamano ‘kot me agiki’ biken keti i agiki me opongo pa keyo. ‘En waa, wa binen ngeyo, ka wa mede wot me ngeyo Rwot: wotne orwate calo otum; kede obiwa calo kot, calo kot me agiki kede kot me cako bot piny.’ Hosea 6:3. ‘Bed cam ento, nyithin pa Zayon, kede winyi i Rwot Lubanga: pien oketo pi in kot me cako i twoke, kede obiwiro piny pi in kot, kot me cako, kede kot me agiki.’ Joel 2:23. ‘I nino me agiki, Lubanga waco ni, Abi cwalo piny ki Roho na i dano weng.’ ‘Kede bi time ni, ngat keken ma bino lwongo nying Rwot bikwanyo woko.’ Tic pa Apostol 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> Tic madit pa Injili pe bi otum ki yaro me Teko pa Lubanga ma piny maloyo yaro ma onongo nonge i cako ne. Lok pa nabi ma onongo otime atir i koth me acaki i cako pa Injili, gin dok bitime atir i koth me agiki i kare me otumone. Kany gin ‘cawa me dwogo cwinya’ ma Lapostol Petero onongo ongolo wic anyim ka owaco ni: ‘Lu dwogo, dok lu lokre, pi richo pa lu oyweyone woko, ka cawa me dwogo cwinya obino ki i wang Rwot; dong en bi cwalo Yesu.’ Acts 3:19, 20. The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Temo ocungi i kom yore me timo me kop me agiki, ma ki yaro calo "rek i tung rek". Kwena me temo kicwalo ki jogwoko ma gin jo me "leb mapat", ma ki yaro gi calo "leb ma kicwecwec". Kwena me temo me kop me agiki obino kicwalo ki jogwoko ma pe kipwonye i yore me timo me Protestanti ma odwoko woko ki Katoliki, ma Adventisimu oketo ki yero i kare weng i gin mukato pa en me lweny bot yub.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> Cawa pud pe obedo macok, ka tem bi bino bot cwinya pa dano weng. Cim pa le marac bibi kwayo wa matek me cwalo. Jogi ma ki kare keken gi yiko kwac me piny, kede gi rwatie ki kit me piny, pe gibinongo tek me lwenyo bot teko ma tye piny; giyero yiko en maloyo bedo gi bot kuyoo, cwalo nying marac, kigeno me cimo gi i gereza, ki tho. Lweny tye ikom cik pa Lubanga ki cik pa dano. I kare man, zaabu bi yweyo ki gin ma pe ber pa en i kanisa. Bedo maleng ma atir bibi poyo piny ki mere keken ki wang-neno pa en. Lacam mapol ma wan wasumini pi ler pa gi, bibiro zaro woko i bwoto. Ridi pa ngano calo dul madit bibi kalo gi yamo, kadi i kabedo ma wan neno peke obedo pabo yweyo ma opong ki ngano ma maber. Jogi weng ma gicako gin me ka maleng, ento pe gicobo ki bedo atir pa Kiristo, gibineno i kwer pa bedo apoto pa gi kene.

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> Ka gicwoco yath ma pe cweyo rap, macalo gin ma pe gilonyo piny; ka jo mapol me owete ma pe adieri kigiyero gi jo ma adieri, ci gin ma gicano ginyutu i wang, ki “Hosanna” gicako bedo i but cal pa Kristo. Jogi ma gitye ki bwoyo-cwiny ki pe gicwako geno pire kene, gibinyutu pire kene maler pi Kristo ki adieri pa En. Joma pe gi tek ki gi dwoko-dwoko i kanisa, gibebedo calo Dawid—gi cwil me timo ki temo. Ka otum obedo matir maloyo pi jo Lubanga, lacim gilela matek mapol. Satani obi yubu jo geno adieri matek; ento, i nying Yesu, gibigamo loyo maloyo. Ci kanisa pa Kristo binyutu “maleng calo dwe, maler calo ceng, kwoi calo lwak me lweny ma ki cal.”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> Cac me adiera ma ki puro ki tice pa lami me Lok Maber obi yut, obi lal, ki obi kelo yech. Cwiny jo bibigamo adiera, gin bibedo tye i peko, ki bipako Lubanga pi ni gibed tye i peko pi Yesu. “I piny gunonge peko; ento beduru gi cwiny maber; Atyeko oloyo piny.” Ka cok me goro ma ocoke matwal obi kwalo i piny, ka yubo tye ka tweyo kom pa Jehova, Lubanga obi bedo kony pa jogi. Jami me lagwok pa Setani romo mede i malo, ento yie pa gin ma macwer ki maleng pe bigoyo cwiny.

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> Eliya okawo Elisa ki woko i tic me lalo, dok ocwer iye labut mamege me kwero. Kwaco pi tic man ma madit ki mabalo oketo bot ludito me ngec ki jogi ma tye ki tung; ka gin onwongo obedo matidi i wanggi, ki geno weng i Rwot, En onwongo opako gi, me yubo pana pa En ki kelo i loyo ma opong. Ento gi ruc ki Lubanga, gi yee i teko pa lobo, ci Rwot okwanyo gi.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> Jo mapol gityeko yaro malo sayensi, ki gityeko kwanyo wanggi woko ki neno Lubanga pa sayensi. Man pe onongo obedo kamano bot Kanisa i kare ma maler loyo.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> Lubanga obi timo tic i cawa wa ma gin manok keken gi kuro. Obi dongo ki yaro malo i tung wa gin ma gikwanyo mapol ki lony pa Roho pa En loyo ki kwano ma i wang me gang pa sayensi. Gang me kwano pa sayensi magi pe myero ki cayo onyo ki yubu; gin ma Lubanga ocweyo, ento gi romo miyo keken kit ma nen i wang. Lubanga bi nyutu ni pe otur kede dano me piny ma gikwanyo maber, ma gitingo pire kene. Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

‘Goro ma opud piny’ obedo alama pa cik pa Sande, ma ocako i cawa me paka me lobo madit ma tye i Yabo pa John pot buk apar acel. En tito calo kare me temo me cik pa Sande ma mede mede.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Piny mapat bi lubo kit pa United States. Kadi bene en tye ka medo anyim, ento bal acel keken bi bino bot jo wa i but weng me piny.” Testimonies, volume 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

I kare matidi mapat ki Cik me Sande, cente mape atir i nino me Miller giloro gi woko ki dirica, macalo kit ma Jo-Adventist pa Laodicea giyweyo woko ki wange pa Rwot. Eka kanisa kikwanyo malo macalo bendera, "maler calo due, maler calo ceng, ci ma koyo lworo calo lwak ma tye ki bendera." Kwena pa Aisaia ma oa ki "leb mukene" ki "wange ma yweyo-yweyo," nyutu jo ma kikwanyo gi malo ki kicwiyo gi malo, ki ma kipwonyogi ki lonyo pa Laro pa En, ento pe ki pwony me wang woko pa dul me sayensi. Jo matu pa Efraim gijuki i tem me "rek i rek," pien ngec pa jo ma tye ki ngecgi okadh woko. Poropheti i botgi dong obedo calo buk ma kimego piny.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Lok me kit ma otime, ma, ki waci pa Peter, lanen weng gi cako ki i Samweli gi waco iye, tyeko yaro cal mapol me poto pa Jo Adventist ma gi okwero lok me cobo me agiki; ento pe obedo tho pa rwom ma gi lwenyo ikare me cik me Sande, ento obedo tho pa cwiny ma rwate kwede nongo ngec me ada ni gipoto woko pi kare matwal, macalo kit ma gi yaro kwede nyiri maleng ma pe gi ngwec, ma i kitap Amos gicenyo ni gipoto woko.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Nen, kare obino, owaco Rwot Lubanga, ni abi cwalo kech i piny—pe kech me paan, ki pe cor me pi, ento kech me winyo lok pa Rwot. Gin biwurowo ki nam nyaka nam, ki i tung pa bor nyaka i tung pa wang ceng; gibigwec ki woko me yeny lok pa Rwot, ento pe gibigamo. I cawa meno nyiri maber ma pwod pe gidoko dako, ki lacoo matidi, bipoto pi cor me pi. Jogi ma gimiyo diro i kwer pa Samaria, ka ginyuto ni, “Lubanga pa in, o Dan, tye,” ki, “Yore pa Beersheba tye”—gin aye bipoto, ki pe gibidok ochung doki. Amos 8:11-14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Piny ka katic ki cal me 'luny ma ocwal woko' me yaro saa pa cik pa Sande, Aisaia orwako lok ikom bwola ki rip rip ma tye ka mede pa jo ma giketo cwec ki tho.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Laloc pa un ki tho bikwanyo woko, kuc ma un oketo kwede Kuziimu pe bimedo; ka yubu ma opong‑opol orwotho iyie, dong obikenyo un piny kwede. Ki kare ma ocako wotho, bikwano un; pien i okinyi i okinyi obi rwotho, i chieng kede i otum; en binedo nyongo keken me nongo ngec pa lagam. Isaiah 28:18-19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Ngeyo me medo pa ngec ma ki nyutu ki lere ma welo pa Miller, dong pe binenge, ento “ngeyo” ikom ngec me bal ma tye paccogo ikom cik me Ceng abicel binyutu ni lalocgi ki tho kibalo woko. Gin ma gi cane piny i “lok me kobo,” dong gineno ni “Rwot Lubanga,” oketo “i Zion lere me tung, lere ma kitemo, lere me wang-ot ma welo, me tung ma tek,” ento obino dong atika. Lok me kobo ma gicane piny iye ka gicako yoregi i kit-tyen, dong gigweyo woko. Mapol i lok me kobo magi ma ngene, romo ngenone yot-yot i neno ma ikom Dyer Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Millerites, kano ki poyo ma gitye kwede ikom Daniel dul aryo, gineyo piny rwot ma i Daniel dul aboro ni en aye acel ki piny rwot ma kityeko nyuto i dul abiro. Ma pe acel i dul aryo magi en ni, dul abiro nyutu jami me politiki pa piny rwot, ento dul aboro nyutu jami me dini pa piny rwot. Pi mano, Daniel dul aboro kiyaro kede leb me wang kwer.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Daniel dyel aboro tye katico ki alam pa ot maleng me nyutu piny pa rwot, ento alam weng pa ot maleng ma kinyutu i dyel en kityeko kicwer; kamano kinyutu atir gonyo ma tye ikom yie ma ada pa Kristo ki yie ma pe ada pa Setani. Dume pa rom obedo le ma kicwalo calo cagro i ot maleng pa Lubanga, ento cagro weng pa ot maleng myero obed pe ki bal. Dume pa rom ma i dyel aboro kityeko kikwero woko me cwalone calo cagro i ot maleng pa Lubanga, pien lawa ne pe gin calo acel.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ka dong acwalo malo wanga, ki aneno; nen, i anyim kume otye dyec dichwo ma tye ki tung aryo; ki tung aryo ne tye malac; ento tung acel ne tye maloyo tung mapat, ki tung ma maloyo obino agiki.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Meme laco ma tye ki loke aryo, ma acel obor loyo acel, pe kiweko obed lamal i ot pa Lubanga; ento cal ma eni pe nyutu pa dini adier pa Lubanga, en pa dini ma pe adier pa Setani, me paganism. Dugu ma bino anyim kicwalo calo diec, ma bene obedo gin me lamal i ot pa Lubanga; ento, dok keken, diec ne obale, pien tye ki lok acel i dyere me wanggi, ma pe tye ki maromo me maber ma kikwayo pi lamal me ot pa Lubanga.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Ka an atye ka paro, nen, otigo acel obino ki tung acaki i wang lobo weng, ci pe owoto i piny; ci otigo ne tye ki tong acel madit ma rwate i tung wange. Daniel 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

I agiki tung pa dyec opogore, ci tung angwen obot; ma bene gengo ne ki bedo misango i kabedo maleng pa Lubanga.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Ka mano, meme macoo obedo madwong tutwal; ka otyeko bedo macwer, tung’ madwong opore; ci i kabedo pa en, oyaro tung’ angwen ma pire tek i tung yie angwen me polo. Daniel 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Daniel diro 8 cako labongo ni lobo pa Babulon pe kikwayo ne ki ranyisi. Babulon, lobo ma acel i porofesi pa Baibul, dong kityeko tero ne piny ikom lami aryo me diro 2 ki diro 7; ento i diro 8, Babulon kikano woko me mede nyutu kit porofetik pa Papasi ni oyudo lak me tho ma lacen kicoyo ne. I kare aa ki lak me tho ne nyaka ka kicoyo ne, Papasi kikano woko i porofesi, onyo pe kiparo ne. Kicano woko eni bende kityeko ranyiso ne ki lobo pa Nebukadenesa ma kikweyo woko, ci lacen kinwoyo dwogo.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

I Daniel abicel adek cako ki cal ma atir pa lobo pa rwot ma aryo, kun ki yaro rombo me dichwo ma nyutu lobo pa Medo‑Persia; ci kimedo kwede meme ma ocako woko ma nyutu lobo pa Giriiki. En aa, ki i acel ikin yamo angwen, ma twon angwen pa Giriiki otyeko ocok piny i gine, Daniel neno twon matidi ma nyutu lobo pa rwot ma angwen pa Roma. Twon matidi eni nyutu kite aryo ducu pa Roma, ma ki nyutu gi i vese angwen. Roma me pe yaro Lubanga ki nyutu gi ki twon matidi i kit me dichwo, ento Roma pa Papa ki nyutu gi ki twon matidi i kit me dako.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Ki i acel pa gi ne owuoko tung matin, ma omedo madit tutwal, wot bot Poto, ki bot Cam, ki bot Piny maler. Kede omedo madit, nyo otyeko rwate bot lwak pa polo; kede orwiro i piny moko pa lwak, ki suluwe moko, ki ogoyo gi i cing. Ee, oywako dwong i iye keken, nyo orwate ki Rwot me lwak; kede ki i komne rwatte me cawa cawa kikwanyo, kede kabedo pa ot pa iye maler orwiro i piny. Kede lwak ne gikiye botne me bedo ki woko rwatte me cawa cawa, pien gikwalo cik, kede orwiro adaa i piny; ki otimo, ki omer. Daniel 8:9-12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Ogora matin pa Loma ma donyo i lok me coc i tyen lok apar angwen, kicoyo ne i rwome me leb ma laco; ci i tyen lok apar, ogora matin kicoyo ne i rwome me leb ma dako; ci i tyen lok apar acel, ogora matin kicoyo ne i rwome me leb ma laco; ci i tyen lok apar aryo, ogora matin dok kicoyo ne i rwome me leb ma dako.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Pot buk aboro pa Daniel pe nyutu piny me rwot ma acel; ci piny me rwot aryo ma biro bang iye kicweyo gi calo le me Ka Maleng ma kiketho, ci piny me rwot ma angwen kicweyo gi lur. I laporo, lur en ma kiketho; pien otye calo lacoo, ci dako, ci lacoo, ci dako.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Dako pe myero orwate labut pa laco, kadong laco pe myero orwate labut pa dako; pien jo weng ma timo kamano obedo kica bot Rwot Lubanga me in. Deuteronomy 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Nyutu me lacoo pa tung matidi pa Roma pa pagani, nonge i gite namba 9 ki 11; ento nyutu me dako pa tung matidi pa Roma pa Paapa, nonge i gite namba 10 ki 12. Kit pa tung matidi, lacoo onyo dako, ng’eyo ka i poyo lok pa Danyel i leb ma en onwongo kiwaco i acaki, gin ma Miller pe onwongo romo neno, pien otyeko tic ki Konkodans pa Cruden keken, ki Konkodans pa Cruden pe miyo ngec mo ikom leb ma acaki. Loko-loko pa kit me lacoo ki me dako i gite angwen nonge ki jo ma kityeko loko Bayibul me King James, ki gi gwoko kit me lacoo ki me dako i coc man, ka in ng’eyo ngo ma myero i yenyo.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Joloko lok gityeko ngeyo rwate i kin bedo me laki ki me dako pa lati matidi ma i tito 9–12, kede ginyutu rwate meno ki lok "it". Lok "it" kityeko tic kwede pi lati matidi ka tye i kit me dako. Nen Daniel dul 8, tito 10:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Ki obedo madwong, nyaka i lwak pa polo; ki ocoyo i piny moko pa lwak ki moko pa laket, ki oteyo i wi gin. Daniel 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

“Omedo madwong,” kede “ogoyo piny,” ci kamano nyutu ni tong matin obedo dako. Dul apar aryo owaco ni:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Lwak omii en i kom cer me cawa ki cawa pi bal; kede oloro ada i piny; kede otimo, kede oromo maber.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

I lok namba apar aryo, gi medo nyig lok “him”, ki pe nyutu tung matidi maber atir; pien i lok tung matidi kigwoko ne calo “it” macok aryo, ma tito kit pa mon. Maber adaa ni jo maloko leb ngeno ni Daniel owero nyutu me kit, ento pe gi tye atir ikom ngo ma Daniel odwaro, ci gi temo me miyo tung matidi ma i lok obed i kit pa lacoo, ki medo nyig lok ma gicoyo i italiki “him”; ento pe rom ki lok pa adaa pa Daniel. Lok pa Daniel tito ni tung matidi en kit pa mon, kede “it” (tung matidi me kit pa mon), ogolo adwogi i piny, kede “it” (tung matidi me kit pa mon), otimo kede obedo maber.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

I rek abicel angwen, lok me "twol matin" tye i rwom me latic, kede nyutu Roma me pagani. Obino ki acel i "yamo angwen" ma Lwak Giriki o yabo iye. I rek eni, rwate ki kare me mukato, Roma me pagani oloyo lobo adek, ka otyo i kom me piny.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Ki bot acel me gi o aa woko lawot matin, ma odoko madwong tutwal, i tung South, ki i tung East, ki i tung piny maber. Daniyel 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

I verse apar acel (ma en kama kontroversi ma ikom "the daily" oyudo acel ki piny me lweny madito pa eni), tung matin gineno calo "he," "him" ki "his."

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> En aye omedo en madwong paka i ladit pa lwak, ki en ogolo woko sadaka me kare ki kare, ki kabedo pa ot me lamo pa en gikelo piny. Daniel 8:11.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> Yore acel acel ma i lok pa Lubanga tye ki kabedo ne; tyen acel acel tye ki mite ne. Kede yik ma opong weng, i ciko ne ki i timo ne, tye ka miyo adwogi bot Lacweyo ne. Yik ma calo man, pe tye wic mo labongo wic pa En ma pe tye ki agiki, ma romo ciko onyo yiko ne. Education, 123.

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