Article

# The Book of Daniel - Number Two

Buk pa Daniel - Namba Aryo

Paganism

Yie me jogi

Author

Jeff Pippenger

Published

November 23, 2023

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I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.

Atye ki dwaro me nyutu kit ma “abiro kare” me Levitiko 26 ocano ka tye anyim wa i kitap me Daniyeli; ka keken, anyutu bene ni ocano kun “lute me dano” ma Lubanga otyeko tic kwede, i nyuto “kidi” ma dano gipoto iye i kitap me Daniyeli. Me luwo lero pa nyutu man mito “bedo matir.” Lok me “bedo matir” ma an agamo ni, obedo bedo matir i tic pa ngat, i jami ma cwiny pa ngat mito, i yore me tic, ki i cik ma ngat kitero iye. En bino mito ni wa rwate bot gin ma kityeko yaro iye i Lok pa Lubanga, kadi ka pe rwate ki paro pa dano ma gigoro Lok pa Lubanga.

> “Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.

> Myero lami buk weng ogwoko bedo atir ma matek. Cwiny weng myero odwoko wiye kun gi lworo maloyo i Lok pa Lubanga ma oyare. Can ki ngwono bimigi jo ma winye Lubanga kamano. Gin bineno gik mamara ki i Cik pa En. Lok atir madwong, ma ki kare pa Pentecost ocake otyeko bedo piny, pe kinwongo, pe kineno, bi miyo can ki i Lok pa Lubanga i atirgi ma macon. Bot jo ma gialo Lubanga ki cwiny atir, Roho Maleng obiyaro lok atir ma otyeko putho ki i cwiny, ka bende obiyaro lok atir ma tye manyen weng. Jo ma camo ringo ki gicwako irem pa Wod Lubanga gibino cweyo ki i buk pa Daniel ki pa Revelation lok atir ma gi kicwero kwede Roho Maleng. Gibicako i tic twero ma pe romo gengo. Leb pa nyithindo bibiyab me waco ebyama ma kigengo ki i cwinye pa dano. Rwot ocayo gik ma pe tye ki ngec i piny man me yubu jo ngec, ki gik ma pe tye ki twero i piny me yubu jo ma tye ki twero madwong. The Fundamentals of Christian Education, 474.

An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.

Cing ma yot me gin aryo—bal pa dano ma nonge i Buk Daniel, ki bedo pe cwiny me dito Lok pa Lubanga—twero nongo i lok ma gityeko loko iyie ‘daily’ i Daniel chapta aboro. Bedo atir onwongo kwayo ni ka Ellen White otamo ikom lok mano, macalo kit ma otimo; ni wa, calo Seventh-day Adventists ma wawaco ni wamako Spirit of Prophecy, wa onwongo tic pire keken kwede tam ne ikom lok mano me miyo tung i ngec wa.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. Review and Herald, November 1, 1850.

We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”

Wa twero miyo kare madwong i lok aryo man; pien ka agiki giketo gi i buk Early Writings, jo me yiko pa dano giketo tito ma pe tye atir ikom gin ma kicoyo, ento mano en lok mapat. Pi mito wa, wan keken wamito nyutu gin aryo ma rwate. Gin me acel en ni Sister White owaco ni, 'lok "sacrifice" kimedo ki ngec pa dano, kendo pe tye i lok ma kicoyo.'

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Eka an awinyo ngat acel maleng waco, ki ngat maleng mukene owaco bot ngat maleng ma owaco ni, “Obedo aa kare nining kwene i kom wilo me cawa keken, ki kica ma kelo opoto, me miyo ot me maleng ki lwak pi opobo i ti?” Daniel 8:13.

The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.

Rek ma con obedo lapeny ma kelo lagam me rek apar angwen, ci lagam en nyuto tung me i wang ki yub pa Adventism. Kede i lapeny keken ma kelo ler madit ma ki yaro calo tung me i wang pa Adventism, ki waco wa ni rieko pa dano otimo bal ki medo leb acel i lok me leb me rek.

There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.

Pi atir i cobo pa Bibul KJV me 1611 tye ki cen mapol me lok ma kimedo; ento kare acel keken ma Lubanga kinyutu ni lok mo keken i gin cen mapol ma kimedo meno obedo bal. Kede bene obedo atir ni en obedo bal ma otimo ki tung pa dano i keto kacel pa dano ki pa Lubanga ma okoo Lok pa Lubanga. Ma tutwal loyo en ni pe onongo bedo ki mito pi pwonyo mo ma Luba ocwako cwiny ikom lok ma kimedo “sacrifice”, ka pe obedo gin ma okelo ngec marac ikom rek. Obedo atir ni en tye okelo ngec marac, pien pwonyo ma Luba ocwako cwiny pe keken nyutu ni lok eno pe myero bedi kany, ento bende kinyutu ni “those who gave the judgment hour cry,” gimiyo gi “the correct view” me “daily” ki Rwot. Adwogi mito ni watiyo ki nyig lok aryo meno kakare calo gikwano.

Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.

Jo ma oyabo yaro me sa me moko kica gitongo “the daily” calo cal ma nyutu yore pa pagani onyo Loma me pagani, ki rwate ki kit ma tye iye. Lok ma kigolo calo “daily” o aa kare 5 i Kitap me Daniel. Kare 5 weng kitone calo noun. Lok en o aa 104 i Lok pa Obanga, ki i 99 dong kitone calo adjective, ento i Kitap me Daniel keken, kitone calo noun. Jo ma oginjo King James Bible oneno lok en i 99 dong calo adjective; ento ka obino i Kitap me Daniel, gitemo me miyo obed adjective, wek rwate ki kare mukene weng ma o aa calo adjective. Me timo mano, gimedo lok “sacrifice”. Ento Obanga, ki kom Ellen White, owaco ni “sacrifice” myero kijwayo, ma tiyo ni “the daily” myero gepoyo calo noun.

Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!

Jo ma gubedo ka kwer ki tami pa Lubanga i kom lok man i iye Adventism, giketo lok man calo cal pa tic pa Kirisito i wal maleng me polo; ento jo ma gicoyo dwon me cawa me wenyo, giketo ne kakare ni obedo paganism. Adventism kombedi tye ka tiyo ki cal pa twero pa Setani me lamedo Kirisito!

Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.

Kun pacha me dano ma pe atir, ngec ma atir ikom lok ma ogonyo kwede “the daily” kityeko ogwoko piny ki bot Adventism. Adventist ma gitero kwano pa porofec i kom gin ma gubedo pye i mwaka mapol i Sabbath School quarterlies megi, gikec gimeyo Kool-Aid ma gimiye ki buk magi, ki jo paasta giketo atir kwede, ma pigi pe tye ki kica ma mite me ye lok mo keken ki i lok me dwoko ma Sister White owaco ikom gin man.

The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).

Tariik pa rwom lok me "the daily" obino i kabedo me loko tung ma malube ki 1911, kun Sister White owaco pire kene ni jogi ma gityeko kwanyo ngec pa joo me acaki me "the daily" macalo yore pa jo pe yaro Lubanga, kacel ki jogi ma gikwene ni "the daily" nyutu tic pa Kristo i od maleng, gi otyeko camo ngecgi ki bot "lacam ma kigolo oko ki polo" (20 MR 17).

The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.

Sister White otyeko nyutu maber adwong pa "the daily", ci owaco ni "malaika maleng" onongo gilor wii pa William Miller, ki ni "malaika ma kigiweyo ki polo" gilor wii pa jo ma gilaro ni "the daily" tye calo tic pa Kristo i kal maler me polo. Adwong pa "the daily", macalo kit ma gin ma giyaro dwon me cawa me kwer ginyuto ne, onongo kinongo ne ki William Miller.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ &c. I read on, and thought I should find no light on the text; finally I came to 2 Thess. ii, 7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ &c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” Second Advent Manual, 66.

> Atyeko kwano anyim, ki pe onongo anongo kom mukene mo ma iye ‘gin ma kare keken’ onongo nonge, ento ii Danyel keken. Eka, [kun kony pa concordance] aketo lok ma otyeko rwate ki en, ‘kwalo woko;’ ‘obikwalo woko “gin ma kare keken”;’ ‘ki kare ma “gin ma kare keken” obikwalo woko,’ kacel. Atyeko kwano anyim, ki aparo ni pe abinongo rwom i coc man; me agiki abino i 2 Tesalonika ii, 7, 8. ‘Pien gin me pe yubo cik ma ocung cal dong tye ka tic; ento keken ngat ma kombedi tye ka gengo, obedo gengo, nyaka kikwale woko ki yo; eka dong “ngat marac” eno obimonye,’ kacel. Kacel, ka abinoni i coc meno, oo, kit adwong noneno rwom keken ki loyo maber! Tye kany! En aye ‘gin ma kare keken’! Ber, kombedi, ngo ma Paulo mito lube kwede i ‘ngat ma kombedi tye ka gengo,’ onyo ‘gengo’? I ‘ngat me lacim,’ ki ‘ngat marac,’ en mito lube ki Paapaci. Ber, ngo meno ma tye ka gengo Paapaci me omonye piny? Piny, en aye Paganism; ento, ‘gin ma kare keken’ myero twero lube ni Paganism. Second Advent Manual, 66.

What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.

Ma moko wii madito tutwal i nongo pa Miller ni “the daily” nyuto lami jogi, en kabedo ma onongo ononge ada. Ononge ne i pot coc pa Aposto Paulo, ka Paulo pe keken tye me poko “the daily” calo lami jogi, ento dong pot amito nyute ni gin ma pe gigamo hera pi ada gibino gamo bolo matek. Keto iye ni “the daily” obedo lamal me tic pa Kristo i Ka Maleng—tuko ma obino ki bot malaika ma kigwongo ki polo—obedo lamal pa jene i Adventism ma pe tye ki ber bedo ma mite ki twero me yubo lok me ada maber; eka dong kiketo ni gibino gamo bolo matek.

I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.

An pe amito cweyo woko lok ma wa tye ka temo nyutu. Lok meno en ni “kare abiro” ma ki nyutu i neno acel keken, kama “me cawa” tye, kikano woko ki cing dano, kadi bene tute tye i wang nen. Man keken obedo yore ma yot me nyuto kit ma bal me dwoko lok pa dano, ma kitye otime higa mapol macon, ma dok gi wiro ka i cwinye pa dano gi malaika ma kigolo gi woko ki polo; kombedi kitiyo kwede i kare ma pire tek, ma piri piri anyim pi krisis ma agiki i agiki pa piny, me loro cwinye pa dano pi lok atir ma tye i wang nen.

In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.

I kare me 1910, dwoko wii me “the daily” ocako aa keken. W. W. Prescott kede A. G. Daniells gityeko bedo i tung me tic me Setani me yweyo ngec ma i dul me “the daily.” Artikol matye kany en baruwa ma oa ki ikare meno keken, ma iye Sister White otero lok bot tamo me Setani ma waco ni “the daily” i buk Daniel nyuto tic pa Kristo i Ka Maleng. Ikare meno, jo aryo eni gityeko dwalo tamo me donyo i buk me lakwena macon ka loko ngec me lakwena, me dwoko obed ki tito manyen migi ma me Setani. Geno na en ni, ka wakwano artikol, wabedo gi atir.

> “At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

> I kare man me tem me kwo wa, pe omyero ki gol wii wa ki lawi ma pire tek ma ki mino wa me wa paro i kacoke wa madit ma tye ki tung matek. Kono bene tye Brother Daniells, ma lami tye katic i wii ne; kede wii i ni kede wii pa Elder Prescott ne ki tye katic kwede ki malaika ma ki cwero gi ki polo. Tic pa Satan obedo me gol wii i ni wek ki kel gin matidi tutwal ma Rwot pe omiyo cwinyu me kelogi. Pe gin ma mite. Ento man tye ki piri mapol i tic me ada. Lok me wii i ni, ka ki twero golo wii i ni i bot gin matidi tutwal, obedo tic ma Satan ocweyo. Me yubu gin matidi i buk ma ki coyo, iparo ni obed tic madit. Ento kimiyo an cik ni: Mun obedo lok ma twolo.

> “I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.

> An waco ni, Wek i nongo bal. Ka twere keken me timo puro man me Setani, dong calo ineno ni gin ma itimo gibiparo ni obedo maber pire tek i puro. Ne en puro pa Lajwero me cayo weng gin ma giparo ni pe gitye maber kwede, i kama ma kit cwinya weng pe gitye ki wii acel.

> “And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> Ento dong ngo? Tic keken ma cwiny Saitan yero obi time. Obi bedo ni kicwalo yaro bot jo ma pe tye i yie wa, kakare keken ma rwate gi, ma obi yubo kit cwiny me dano ma obi miyo bal pa wic madit, kede obi kanyo cawa ma mit loyo ma onongo myero kicwako gi ki cwiny matek me kelo lok madit i wang jo. Waco ma i kom gin mo keken ma wan otimo iye pe obi rwate weng, adwogi obi bedo me miyo bal i wic pa jo ma tye ki yie kede pa jo ma pe tye ki yie. Man aye gin keken ma Saitan onongo ocano ni obed—gin mo keken ma romo wotweyo calo pe rwate.

> “Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> Kwan Ezekiel, Dyer 28. Kombedi, kany tye tic madit, kama jogi mapat twero medo iye. Ento Rwot tye ki tic ma myero kitimi me reso cwinya ma tye ka otho; kede bute ma Satan, ka oyubu bedo kene, romo oketo iye—me kelo poto i tung wa—obitimo maber loyo; ci gin tam manokmanok weng obidwogo madit, obinyutu maler.

> “And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> Kare ma acake, oneno an ni Rwot pe omiye Ludito Daniells onyo Prescott tyen me tic man. Ka gik me bwola pa Saitani kikelone iye, myero “Daily” man obed gin ma dit maloyo me kelo miyo cing pe maler ki gengo yweyo me tic i kare man ma pire tek? Pe myero obedi, gin mo keken peke. Pe myero kelo lok man iye, pien Laroŋo ma obicako kany obedo ma gengo, ki Lucifer tye ka neno yore me tim weng. Jo pa Saitani obicako tic, ci kit me pe maler obikel i tung wa. Pe itye ki lwongo me yenyo ocoko me tam ma pe obedo lapim; ento dumu mii waco ma lamal. An atye ki gin man weng i anyim an kit maler. Ka Setani twero rwate dano mo acel pa wa ki lok man, calo ma oketo pire me timo, dong kit pi Setani obed winy. Kombedi, tic myero kicak woko, ki pe myero kiyaro ocoko me tam.

> “Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Setani biketo cwiny i dano magi ma oweko wa woko me gubed lulub ki malayika marac, kede gikwero tic wa i lapeny ma pe rwate; ci mor madwong obedo i kambi pa luru. Bed kicok coki, bed kicok coki. Wek gonyo weng okete i piny. Kombedi tic wa en ni wa mii tekowa pa kom ki pa wic weng me cweyo woko gonyo man, ki wa obed gi cwiny acel. Ka onongo Setani, ki ngec madwong ma pe kipoko maleng, onongo kityeko weko ne otye ki tung’ matin, dong onongo obi mor.

> “Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> Kombedi, ka aneno kit ma itimo tic, cwiny an otyeko ngeyo kit weng me gin ma tye, kede agiki ma binongo ka imede anyim ka imii dul ma oweyo wa twero matin atika me kelo ruc i tung wa. Pe itye ki kica mamegi; en aye gin ma Setani mito. Yab mamegi ma dwon malo pe obedo i cing pa Roho Maleng. Kimiyo an awaco bot in ni, cayo bal i coc pa jo ma Lubanga otero gi pe obedo ki kwanyo pa Lubanga. Kacel eni obedo kica ma Elda Daniells bino miyo bot jo, pe ku mii en kabedo me cik mo keken, pien pe romo yik paro ki cako bot gin ma kelo dok i gin ma gityeko bedo. Gum mamegi ikom gin man en aye kica mamegi. Kombedi, gin weng macalo cayo bal i coc ma ki golo pa jo ma pe dong tye ki kwo, pe obedo tic ma Lubanga omii mo keken i weng wa me timo. Ka onongo jo eni—Elda Daniells ki Prescott—gubedo gilubo nyutu ma kimiyo pi tic i bur, dong onongo obed jo mapol, mapol tutwal, ma ogeno adwogi ki gidoko cwinye, jo me twero, ma kombedi tye i kabedo ma pe gibibedo kinongo.

> “All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> Piny weng myero koneno calo ot madit acel. Ka wunu tye ki kome pi me ngec macalo man ma wunu romo ywayo iye, pingo wunu weyo piny obed olal pi omwaka mapol, ka wunu tye ki lamal ma omiyo Rwot wa Yesu Kiristo? Dini matir mi wa ngec ni myero wa neno lacoo ki dako acel acel calo ngat ma twero timo ne maber.

> “This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> Man dong otyeko bedo i buk pi cawa mapol: "Wii ma otye i rwate," adwogi bot Ladit Andrews. Wii twero kete ki cano me bedo twero me ngeyo cawa me waco, ki ngo lupur ma itwero cwako ki cwero, pien Kricito obedo Lapwonyi. Ki an abedo ki bwogo madit bot in, ka aneno in yaro ngec mamegi ki lubo yoo me kelo lube me tam ma pe rwate. Rwot cwalo lwak pi jo-wang-wii ma twero bedo mumu ka ngec ma ber mito obed kamano. Ka i mito bedo dano ma opong maber, mito yweyo ki kom Yesu Kricito. Kombedi tye tic ma ocako keken, ki tim ber ka ngec nen i lami-waco weng, ki i ladit me konferensi weng. Ento kany tye tic ma obedo pi in me cwako i cawa mukato, ka in ne mite me neto dwon ni pi tic man keken. Kricito omiyo jogi weng cik ma pire tek pi ngo ma gubed timo, ki gin ma pe gubed timo. Ki tye cawa manok ma ocwe wa me timo twero ma ber pa Rwot. Itwero ngeyo yoo pa Rwot. Aneno pwoc mamegi me cwalo gin ki kit me par mamegi keken, kop kicweyo in ladit. Iparo ni itim gin mabwonya, ma obedo tic ma Lubanga pe ocweyo i lweti me timo. Kombedi, tic mamegi pe obedo me loyo piny, ento obedo me weyo woko mite weng ma romo, ka Rwot ogamo in me tiyo. Ento i con pa con dong imiyo lanyut ni ngec ki wic ma kiyweyo pe onen i bot in. Icako yubu malit gin ma pe gubed akwany, ce ka pe Rwot omiyo mere.

> “I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> Kimiyo an cik ni tic ma otime ka kacen, calo yero in obed purezidenti me konferens, dok bene pi mwaka acel, onego pe otim. Ento Rwot ogengo tic me yub macalo mano ma otime ka kacen, nyaka kit eni kikelo i anyim Rwot i kwayo; kede pien in okwako kwena ni tic pa Rwot ma kiceto i lwete pa purezidenti obedo nyutu madwong loyo tutwal, ma loyo cwiny tek, pe itye ki twero me lamal me cako waco ka pire tek calo itimo i kit lok me ‘Daily’, ka itamo ni twero mamegi obiketo cing i lapeny. Tye Ladit Haskell, ma otyeko gamo nyutu madwong, kede tye Ladit Irwin, kede dano mapol ma anyalo nyuto nyinggi, ma bene tye ki nyutu madwong.

> “Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> Lworo mamegi ikom ludito obedo kwene? Twero ngo mane itwero timo ka pe i cako kwano ludito weng ma tye ki buk me tic me pimo lok man? Ento kombedi, wan nyutu lok man. Kombedi myero wan dok penyo ka en rwom pa Rwot, i wang tic ma kityeko weko woko, me nyutu cwinyi ma tek me yiko tic higa acel mukene. Ka i yiko tic higa acel mukene, ki kony ma obi rwate kwed in, myero lok ma mapat obed iye in ki Ladit Prescott. Kadong bwol cwinyi piny i anyim Lubanga. Rwot myero onen iye in nyutu yore me bedo ma mapat, pien ka i cawa man ka dano mito bedo dok cako manyen bot Rwot, gin Ladit Daniells ki Ladit Prescott.

> “Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> Myero ki yero dano abiro, ma gin dano me ngec ki tam maber, ki kitye ki tic pa kica pa Lubanga ma nyutu raco pi dwogo bot Lubanga odoco. Pien dano mo keken ma ki kur wange tutwal, kun pe gi twero paro ki yilo kom gin ma ocako aye kelo gin ma obino, gubalo woko dano ma gi yweyo bura pa tic, kacel ki ludito magi pa konferensi; ni dano ma gi yweyo tic pi higa mapol loyo aryo gicalo woko, ki obed lok me cwiny ma kelo ni dano gibal woko tic ma pire keken ma kigwoko i wanggi pi higa mapol—tic i siti—, ki pe gicwalo lacer pi tami, onyo gimi kare matidi tutwal botgi; ento giyabo gin ma gi yero me miyo bot dano, o nyutu raco pa kene ni pe obed ber geno dano magi ki miyo gi woko tic ma lamal ki ma ber tutwal.

> “Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> Kirisito pe otho. Pe obiweyo tic pa En omede ki kit ma poya man. Wek buk obed keken. Ka loko mo tye ma pire tek, Lubanga obimiyo rwate i loko eno obed matir; ento ka kwena kimino bot dano kede cik me tic madwong ma rwate iye, Lubanga mito rwate ma bitimo ki hera kacweyo cwiny piang. Jwii Daniells ki Prescott aryo gi mito dwogo me loko cwiny. Tic ma poya obino iyie, kede pe rwate ki tic ma Kirisito obino i piny wa me timo; kede gin weng ma ki loko cwiny ki adwogi gubitim tic pa Kirisito.

> “We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> Wan weng myero watim tic ma bibi miyo ye bot Wu. Wan odonyo i kare me bal—en aye: wa rwate ki kit pa Yesu Kricito keken i cawa me rwome man, onyo pe watem. Ladit Daniells, pe itwero weko dwoni winyo i malo calo itimo i kit ma romre. Ngee ni, purezidenti me konfarensi pe obedo rwot. En tye ka timo tic ki rwate ki jo ma tye ki ngec, ma gicako kabedo pa purezidenti ma Lubanga ojwako. Pe tye ki welo me yubu coc ma tye i buku ma kipirint ki kalam ma Lubanga ojwako. Pe dok gubed ki loyo cing, kapeka ginyutu piny woko twero me loyo ma oremo. Kare me bal ocake, pien gin bibi kwanyo ye pa Lubanga.

> “How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “¿Kunjamáti Tlahtohkatsin kinitta in altepetlmeh amo tlatekipanoltih? Cristo kajki ilhuikak. Axkan moneki ma moyekmatika: ‘Amo onka tlatokayotl tlanawatil. Iwan axkan yejwa in tonali in tlatzintlanextilistli inin tlaltikpaktli. Axkan Nejwa niChikawalistli para nikmakixtis o nikxoxotonis. Axkan yejwa in tonali ijkuak in destino de nochtin kajki ipan Noma. Yoniktemakak noYolistli para nikmakixtis in tlaltikpaktli. Iwan “Nejwa, tla nechajkuanaseh,” in temaquixtiani tlasojtlalistli niktemakas, kiteititis ika nochi akinmeh motlachijchiuaseh ken in divino similitud iwan yeskeh se iwan Nehua, tekitiseh ken Nejwa nitekitih ika noChikawalis in temaquixtiani tlasojtlalistli.’ Akin kineki, ma motsitsikili iwan ikniwan para kichiwaseh in tekitl tlen kinmaktilijkeh ma kichiwakah ijkuak kateh ipan lugares de responsabilidad itech in consejo tlen Tlahtohkatsin kimaka, iwan ma kitemokah ika nochi inyolo para tekitiseh ika senkaj kakuali armonía iwan Yejwatsin akin sa nojkí otlasojtlak in tlaltikpaktli ika okitemakak iYolistli ken se weyi sacrificio para in temaquixtilis in tlaltikpaktli. Nimechilwia amojuanti notlatekipanojkeh, ika ijkuak ankallakiseh ipan in tekitl itech totetlaj altepetlmeh, ma yeto se yolsehuilistli iwan se yektli tlatiochihkayotl kitos in tlatekipanolis in Tlajtol. Axtlen tikwelitah tikchīwaseh in moneki impresión ipan in yolo de in tlakameh tla tejwah... [In tlase de inin ixamatl omokaj kaxtolol.]”

> “I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> Akwanyo lok ki i dayari na. Ada calo kit ma tye i Yesu—iwaco ne, ilamo kwede, igeno lok acel acel i yot pa en. In ibin nongo ngo, ka bal kikelo i bot joma gi oweko geno ka gi oketo wii bot jogi ma gitemo, joma macokcok kon onongo tye ki wa i geno? In ibin bedo i tung pa Setani? Ket wii i lobo ma pe ki tic kede. Tic me lobo weng tye anyim wa. Kimii an cal cal pa John Kellogg.

> “A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Ngat ma mit tutwal obedo nyutu paro me lok ma neno maber ento pe atir ma en nongo tye ka cwalo, tam ma pe rwate ki adwogi me Bibul ma atir. Kacel, jo ma tye ki kio ki ywe pi gin manyen gicwalo paro ma neno maber ento pe atir, kun mi Elder Prescott onongo tye i wang bal madit. Elder Daniells onongo tye i wang bal madit me bedo ka ocuguru iye i bal pa wic mape atir ni, ka kitwero cwalo tam man i kabedo weng, dong obedo calo lobo manyen.

> “Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> Eyo, obedo kamano; ento, ka wicgi tye kakiwa kamano, kinyuta an ni Omera Daniells ki Omera Prescott gitye ka keto i rwomgi lok me cwinya ma nining pa lamo [pa jogi], ki gitye ka woyo jo wa i lok maber ma rweny ma gubwola, kadi obedo twero, jogi ma kiyero tutwal. A myero acoc ki kalam an ni wogi eni gubin neno bal-bal i tamgi me bwola, ma bino cobo gin atir i bedo me pe atir; ento gubin anywako nining calo gitye ki neno me lamo madwong. Kombedi, a myero apwogi ni, ka kinyuta an pi gin eni, ka Ladit Daniells tye ka keto dwonye malo calo opuk i cwalo nyutu pi tami ne pa ‘Daily,’ gin ma obedo lacen dok onyuta an. Jo wa gitye ka cako muruc. A ineno gin ma ocon, ci kimiy an cik me kwero ni, ka Ladit Daniells, labongo paro pi adwogi, obed ka kakiwa kamano ci piyo cwinye me yie ni tye i Yamo pa Lubanga, pe yie ki lapok-yie bin nyutho i tung wa weng, ci wa bin bedo i kabedo ma Setani bino cano kwena ne. Pe yie ma kube ki lapok-yie bin nyutho i wic jo, ci gin marac ma pe ngene bin cobo kabedo pa gin atir.-Ms 67, 1910, 1-8. Manuscript Release, volume 20, 17-22.

Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.

Jogi ma giyubo dwon me “judgment hour” kimiyo gi neno ma atir ikom “the daily” i Kitabu pa Daniel. Ki kom cing pa dano ma gityeko loko Kitabu pa Daniel, kacel bene ki dano ma gitye ka lwedo gi ki malaika ma gigweyo ki polo, ngec ma atir ikom “the daily” otyeko ogamo, ento tye neno atata. I Daniel, ka leb ma gityeko loko calo “the daily” otime, pe myero kiketo iye leb pa dano ma gimedone “sacrifice.” I Daniel 8:13 wan onongo acel i cawa abicel ma en otime i Kitabu pa Daniel. I Daniel 8:13 keken, “seven times” pa Leviticus 26 bene kinyuto, ento ki kit acel pire kene me loko-loko pa dano, kityeko ogamo ne i wang neno.

We will look at this fact in the next article.

Wa bino paro gin atir man i coc ma bino anyim.

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