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# The Book of Daniel - Number Thirty-One

Kitabu pa Daniel - Namba 31

America’s Warning: The Significance of Daniel’s Interpretation for Today

Lok me yik pa Amerika: Rwate pa tito pa Daniel pi tin

Author

Jeff Pippenger

Published

December 26, 2023

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The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Coc ma kicoyo i walo me ot, kede nyutu ma Danyel omiyo Belshazzar, timo calo cik me agiki ma ocwano ikom tung me Republican ma kiloko woko ki yie kede tung me Protestant ma kiloko woko ki yie i Kacel pa Amerika. Lok me cako pa lacoo me cako Kacel pa Amerika, kede lapir me cako Adventism, kicoyo maber i coc; ento ngec ki ciko ma tye iyie kityeko weyo gi i kare me “four generations”. Belshazzar nyutu ada eni maber tutwal.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Pe myero wa cimo kare ma kiketo kakare maber me cono ni jenerecen romo ango; pien Lok pa Lubanga pe olal peke, ki owaco matwal ni i jenerecen ma angwen aye kare ma Lubanga ocedo buk pi jogi ma giyubu woko ikom kec pa en ma oyaro.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Lubanga nowaco lok weng magi, waco ni, An atye Rwot, Lubanga mamegi, ma ocwalo in ki i piny Misri, ki i ot pa latwal. Pe ibed ki lubanga mukene mo i anyim an. Pe itim ii in cal mo keken ma kigoyo, onyo cal ma loke pa gin mo keken ma tye i polo malo, onyo ma tye i piny i wile, onyo ma tye i pi ma i wile pa piny. Pe ikop wii botgi, onyo itimo gi tic; pi an, Rwot Lubanga mamegi, an Lubanga ma nyieko, ma atero rich pa kwaro i wi nyithin, i buk adek ki buk abicel pa jo ma cayo an; kede amiyo kica bot alufu pa jo ma mor an, ki jo ma gwoko cik na. Exodus 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

I kare ma agiki, en aye kare ma angwen me lok pa nabi pa Isirael pa con; Yohanna Batisita ki Kristo gin owaco ni kare meno obedo ludito pa tuol marac.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> I, kwo pa nyoka me ngwec, niningo, kun obedo marac, itwero waco gin maber? Pien ki opongo pa cwinya tung waco. Dano maber, ki i gin maber ma i cwinye, kelo piny gin maber; en dano marac, ki i gin marac ma i cwinye, kelo piny gin marac. Ento an awaco botu ni, leb weng ma dano biwaco ma pe tye ki kony, gibigoyo lok ikomgi i nino me yubu. Pien ki leb mamegi gin biyubu ni imaber, kede ki leb mamegi gin biyubu ni imarac. Matayo 12:34-37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

I kare pa agiki me le me piny, en waco calo dragon (viper). Cako ki 1863 nyadi pud iye Cik me Sande, luny me Republican okanyo woko ki Constitution me United States of America. Gamo ma Lubanga omiyo bot piny eno okanyo woko cwiny pa dano me piny ki ludwong ki tic megi me gwoko kit me cik ma otimo lonyo ki bedo maber ma gitye yot kwede, ki guwilo adwogi ma omiyo ludito me cako United States otimo gin acoya malyar, ma otimo lonyo ki bedo maber; lacen gi oweko lonyo ki bedo maber oyoko cwinygi. Pe keken guwilo adwogi pa gin acoya malyar, ento bende guwilo tic megi me gwoko kit me cik ma tye iyie acoya en.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Cak ki 1863, nyo nyaka ikom cik me Sande, lagoro me Protestant ma adwogi (Adventism) odoke woko ki adwogi me ngec ma Lubanga osimbe ki yore me tic pa William Miller. Gin maber ma Lubanga omiyo Adventism oketo cwiny pa jo-piny ki ludito woko ki lagony me tic ma gi rwate kwede me gwoko yore me cik ma okelo loro me cwiny ma gi ocako yubo kwede, ki gi olemo woko lupur pa jo-acaki i cweyo kwena ma kityeko nyutu iye cal aryo maleng, ma kigeno me simbe loro me poro ma gubed me gwoko ki me cwalo.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Ka Ladit Lubanga ocako kica ma kigonyo ki Isirayel me kare macon i Got Sinai, En omiyo kidi aryo maleng ma iye tye cikke apar pa En, ma onego obed alama me rwatte me kica pa En ki jogi. Ka En oketo cik me cer pa higni keken, onyuto ni i Pentekoste myero obed sadaka me buleedi aryo, ma myero giyiko malo. Sadaka me yiko malo pa buleedi aryo obedo sadaka kende i tic me Ka Maleng ma myero bed ki yis (alama me richo pa dano, goro marac, tim marac ki bedo gi cwiny aryo) i yubo ne.

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Pako wunu pe ber. Pe unongo ni yisiti matin yiko kwon weng? Omiyo wumwogo woko yisiti ma macon, eka wubedo kwon manyen, pien dong wubedo ma pe tye yisiti. Pien Kristo, Paska wa, kicoyo ne pi wa. Omiyo wapiri, pe ki yisiti ma macon, en pe ki yisiti pa kwor ki tim marac; ento ki kwon ma pe tye yisiti pa adwogi ki adwong. 1 Korint 5:6-8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> I kare ma, ka jo mapol mapol otur woko, nyo giywayo i wiegi acel ki acel, en ocako waco bot jo ma en opwonye, me acaki ni, “Bed kwer ki lum pa Farisewo, ma en obedo hipokirisi.” Luka 12:1

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Mokati aryo me yweyo ma giyeto malo calo misango me yweyo, obedo ranyisi pa bendera pa 144,000, ma, kacel ka gin jo richo, ento ki teko pa Lubanga, gi okwanyo woko yisiti pa tamo marac, tim marac ki unafiki ma tye iye. Yisiti ma tye i mokati ranyisi jo (jo richo), ma gi oloyo richo ki kit me puro, ma ki nyutu calo 'baked' i mach me tanuru pa lacam pa agano i Kitabu pa Malaki, chapita adek. Mokati bende ranyisi 'mokati pa polo', pien ka gimi gi me misango, myero giyeto malo i polo calo misango me yweyo.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

I cawa me Pentekote, ka opongo me cal pa mugaati aryo ma kimiyo me rwom i nyasi me Pentekote i mwaka mapol obino, joma opwonge ki Kirisito ocake tic me lwongo dul mukene (mugaati me aryo) ki woko i lobo pa jo ma pe jo Yuda. Ci dong obedo mugaati aryo, magi aryo bene gin kiyweyo woko ki bal (yie).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Pye aryo me Cik Apar obedo alama pa rwate me kwer pa Isirayeli me con, ki toke aryo me kalo ma kiwiro-wiro tye nyutu rwate me kwer ki Kanisa me Kirisito me acaki. I acaki me gin matime pa lecel me piny, pye aryo maleng pa Habakkuk kigi miyo calo alama pa rwate me kwer pa Isirayeli me kare manen, kung pa Protestanti ma ada, calo kit ma Cik Madito ma maleng kigi miyo kung pa Republican. Rwot dong tye kwaco 144,000 me cungo malo calo lwak ma tek, ki ka gicweyo mano, gibedo kiyango malo calo lamo me wiwo (alama), kono gicutogi i bur me mac ma kityeko gego tek abicaryo maloyo.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Bendera meno nyutu Cik Apar; bende nyutu jo ma woto i wang moto ma tek, ki Buledi ma Tye Ngima pa Polo i tunggi, ka bende jo ma goyo cing i pwony me twolo ma ki coyo calo i tabla ariyo ma lamal pa Habakkuk. Jami me calo magi weng ki nyutu gi i shahidi ariyo me Pot buk apar acel me Revelation.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Moko i kom Belshazzar nyutu lok me kiko i kom tunge aryo pa lam me lobo. I cawa me moko man, obedo dako acel (kanisa) ma onegeyo ni ngat acel keken i piny pa rwot ma tye ki twero me ngeyo coc me cing ki poyo lok ne, en Daniel.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Awinyo ikom in ni itye ki twero me nyutu, ki yabo peko; kombedi ka itwero kwano coc, ki iketo an ngec me nyutu ne, gubiketo i kom in lubut me purpuru, ki gubicako i lwit in mokufu me zaabu, kede ibedo tel me adek i lobo pa rwot. Ci Daniel dwoko wac i bot Rwot, owaco ni, Wek zawadi mamegi obed i kom in keken, ki imi kori mamegi i dano mukene; ento an abino akwano coc bot Rwot, ka abino aketo ne lok me nyutu.

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> O rwot, Lubanga Madwong Maloyo Weng omiyo Nebukadneza, lacoo ni, lobo pa rwot, ki madwong pa rwot, ki yabo, ki kido. Pi madwong ma omiyo ne, dano weng, piny weng, ki leb weng, gucwee ki guworo i anyim ne: gin ma omito ogulo; gin ma omito ogwoko kwo; gin ma omito oter; ki gin ma omito ocayo piny. Ento ka cwinya ne omalo, ki wic ne odoko tutumu i loyo, gi kwanyo ne woko ki kom pa rwot, ki gikwanyo yabo ne ki iye. Kikwanyo ne woko bot jo dano; ki cwinya ne gidoko calo le, kabedo ne obedo kwede ki otum me cogo; gumiye camo te calo dyang, ki cing ne ocweyo ki yewang me polo; nyaka ne ongeyo ni Lubanga Madwong Maloyo Weng obedo loyo i lobo pa dano, ki ni en oyero i wi iye ngat mo keken ma omito.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> In, wuowi pa en, Belshazzar, pe iketo cwinya in piny, kata onongo ingene gin weng man; ento onongo igolo win i kom Rwot pa polo; ci gikelo i anyim in gin ma gikitiyo kwede i ot pa en, ci in, ki rwodi pa in, ki moni pa in, ki nyiri me butu pa in, un onongo umato waini iye; ci in onongo iyaro jogi pa silver, ki pa gold, pa brass, pa iron, pa wood, ki pa stone, ma pe gineno, pe giwinyo, pe gigeno: ento Lubanga, ma pume pa in tye i lwete pa en, ki ma yo pa in weng obedo pa en, pe i yaro: dong lutic me lwete ocwalo ki bot en; ci gicoyo coc man. Ci coc ma gicoyo en aye, MENE, MENE, TEKEL, UPHARSIN. Ci tito me gin man en aye: MENE; Lubanga okwano lobo pa rwot in, ci ogiko. TEKEL; Gipimo in i tin me pim, ci ginongo ni in pe opong. PERES; Lobo pa rwot in ogoya, ci gimiye bot Medes ki Persians.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Eka Belshazzar ocimo, gicobo Daniel ki kit me coc, gicwako okang’ me bulen i rwom ne, kede gicutyo cik pi ne ni obed rwot ma adek i lobo rwot. I otum meno, ginego Belshazzar, rwot pa jo Kaldayo. Kede Darius me Media oawo lobo rwot, ka higni ne romo 62. Daniel 5:16-31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

I kare me cik me Sande i United States, kom me richo ki kom me kare me pore dong bipongo, pi piny kadi pi twon pa Republican ma ojuko adwogi ki twon pa Protestant ma ojuko adwogi; pien Lubanga bino “ocimo” (duk ma abicel) “kadi otyeko ne.” Twon aryo-gi, ki piny, dong gibedo “opimo gi i pim me pimo” (me yubu ma tye katime i Ka Maleng) “kadi onwongo ni gibalo.” United States dong “oyab woko,” kun lweny me i piny ki lonyo matek obiro lubo, ci dong biketo i bot duk ma abiriyo ki duk ma aboro me nyutu pa Bibul.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> I kom jo Amorita Rwot owaco ni: “I nyol ma angwen gubi dok bino kany; pien richo pa jo Amorita pwod pe opong.” Kadi piny man onongo pire tek i woro lapok tic ki yaro ma rac, ento kop me richo gi pwod pe opong, ci Lubanga pe onwongo waco cik me loro gi weng. Jo onongo myero gineny teko pa Lubanga ma onen pire tek, wek gibed pe ki apore. Lacweyo ma tye ki kica onwongo moko cwiny me cwako richo gi nyaka i nyol ma angwen. Eka, ka pe nonen yubo ma maber, cik pa en onongo myero obicwako iyegi.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> Ki atir ma pe tye bal, Lubanga ma pe tye giko dong tye ka gwoko rekod ki piny weng. Ka kica pa En dong tye ka cwalo lwak me lok cwinya, rekod man obedo oyab; ento ka gonyo ocopo i pim ma Lubanga oketo, tice me cwiny marac pa En cako. Rekod ocung. Pito kare pa Lubanga otum. Pe dong tye kwayo kica pi gi.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> Lanen, ka oneno i cawa ma obino, neno cawa man i wang neno pa. Pinye me cawa man gi okwako kica ma pe otime con. Lagam ma maloyo weng me pol oketo ne gi; ento cwiny mamalo ma medore, lamal, yabo cal, nindo Lubanga, ki pe opwoyo marac matek, kicoyo i komgi. Gitye peya ka loro lok pa gi ki Lubanga.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> Ento gin ma miyo an acobo en ni, joma otyeko bedo ki ler madwong loyo weng ki twero madwong loyo, dong gi oyako ki tim marac ma oloyo piny. Pire kwo me jo ma pe tye atir i tunggi, jo mapol—bene i tung jo ma waco ni gitye ki adiera—cwinygi ocello, kede gi tye kitele i piny ki yuto matek me tim marac. Kwer pa piny weng ma gicweyo iye i lworo Lubanga matir ki bedo maleng miyo jo ma pe rwate piny ki Lubanga golo lworo i cik pa En. Ka gtyeko woto ikom ler kede gituro adiera ki cwinygi, cik man maleng obinyutu ber loyo botgi ikare ma gicwero ki giyweyo iye kamano. Kun yweyo ki kwero i cik pa Lubanga dok kineno cingi matek, rek me yubu i tung jogwoko cikke ki piny dok maler loyo. Mer pi cik pa Lubanga medo i tung dul acel, kun kwero iye medo i tung dul mukene.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> Kec madwong tye ka cabo tutwal. Namba ma tye ka med tutwal nyutu ni kare me limo pa Lubanga kadok obino. Kadi bene pe ohero yubu, ento obiyubu tutwal. Gin ma woto iye ler bigeno alama me peko ma tye ka cabo; ento pe myero gibed i kuc ma otum, ma pe gicako cwiny, ka gitye ki kigeno pa bal ma obiro, ka gilego cwinya gi yie ni Lubanga obigwoko jogi i cawa me limo. Pe obedo kamano. Myero ginen ni myero gitic matek me waro jo mukene, ka gicano wanggi bot Lubanga pi kony ki yie ma tek. “Lamo ma pye pire tek pa ngat ma atir tye ki twero mapol.”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Teko pa yie pa lamal pe olal weng. Ka cawa ma peko ki cwiny piny pa Kanisa obedo madit loyo, lwak manok ma tye ka tung i can bibedo goyo cobo ki goyo dwon pi kwer ma kitimo i piny. Ento maloyo tutwal, lamo megi bibi yaro malo pi kom Kanisa, pien jo pa Kanisa tye ka timo calo piny timo.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Lamo ma tek pa jo ma ribe i geno manok magi pe bi bedo peke. Ka Rwot obiro me dwoko loka, obiro bende bedo lagwoko pa jo weng ma ogwoko geno i malengne, kendo gi ogwoko gi keken pe gi pyem ki piny. En i kare man ni Lubanga oketo kite ni obidwoko loka pi jo oyierne kene, ma giywak bot en i odiechieng ki i oturo, kata bene tye ki paco madit kwede gi.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> Cik en ni: 'Wot i tung pa poto, i tung pa Jerusalem, ci i keto cal i cing wii pa dano ma gi tongo cwiny ki gi loro pi tim piw weng ma kitye kitimo i tung mamego.' Dano magi ma gi tongo cwiny ki loro gi tye kinyuto lok me kwo; gi nywaro, gi tero, ki gi kwayo matek. Jo acel acel ma gicayo Lubanga gidwogo i cwiny, gi piny cwinygi i anyim Ne. Ento kica pa Rwot orweny woko ki Israel; kadi ni jo mapol mede ka gi timo kit pa dini, tekone ki bedo ne pe tye. Testimonies, volume 5, 208-210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Jogi ma Daniel onongo onyuto gi ka ocungo i wang Belshazzar, ma ngene “Future for America”, dong gubed akwo “scarlet robe” pa Daniel, ki “necklace of gold”, ki gubinywongo gi calo “the third ruler in the kingdom.” Rangi “scarlet” obedo alama ki rangi pa jo ma ginywalo ki acaki, ma gubed akwo pat mar aryo pa Wuoro, ma gin 144,000.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Gin aye jo ma pe gityeko rwate ki dako; pien gin cwer. Gin aye jo ma luwo Rombo kama keken odhi. Gin aye jo ma kigolo gi woko i tung ji, gibedo miero pa Lubanga ki pa Rombo. Revelation 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Makati aryo ma giketo malo macalo bendera, ma acel obedo lutino me acel (yut me acel), en aye ma giketo i lwete ne yok me rem malit.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Obedo ni, ka tye ka nywolo, acel oketo lwete woko; lami nyathi ogamo kede okongo i lwete ne tol ma mabor matino, owaco ni, “Man aye ma ocako aa.” Obedo ni, ka odwoko lwete ne, owadu obedo aa; en owaco ni, “Itye nining ma i yabo woko? yabu man obed i wi in;” keken gityeko miyo nying-gi Pharez. Eka lacen, obedo aa owadgi ma kityeko okongo tol ma mabor i lwete ne; gityeko miyo nying-gi Zarah.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Cawa mukwongo ma “skaleti” kitito i Lok pa Lubanga obedo kane “Zarah,” ma oyube mukwongo, kun nyinge nyutu “ler ma tye ka yaro,” obino woko mukwongo ki i lutino aryo ma Juda obedo laditgi. Min-gi, Tamar (ma otime kit me nyaci), en dako pa nyith pa Juda ma pire marac ma otho. Zarah, “ler ma tye ka yaro,” obedo me dul me Juda, ci tye ki tol me skaleti i lwete. “Pharez” nyutu “goyo woko,” ci en nyik pa jo ma gi weko woko kit pa Paapa, ka gi bino woko ki Babulon i cawa me bal pa cik me Sande.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“Twol ma rabur matek” bende ne obedo alama ma ogwoko dako malaya pa Jeriko, ka gweng madongo pa Jeriko ogore.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Nen, ka wa bino i piny, in ibin cungo cing man me rabuor i dirica ma iye in iketo wa piny; kede in ibin ikelo lacoo in, min in, owete in, kede jo weng me ot pa lacoo in, i gangi. Ci obedo ni, ngat mo keken ma obino woto ki woko ki i law me ot ni i yo, remne obedo i wiye; wa pe wabed ki richo; kede ngat mo keken ma tye ki in i ot, remne obedo i wi wa, ka lwet mo obedo iye. Kede ka in iyaro gin wa man, ci wa bin bedo pe ki lagam mamegi ma imiyo wa okwero. En owaco ni, “Macalo lokwu, obed kamano.” En ocwalo gi woko, gi owoto; en ocungo cing me rabuor i dirica. Yosua 2:18-21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Adwogi me mwii pa Daniel nyutu ni ci en obedo calo 144,000, acel pa mikate aryo me ywayo ma gicako malo. Ka gibedo calo mikate, gin nyutu Omukate pa polo, ma gikwanyo ne lega me mwii i ot me lwak kun tye ka ceto pi kobo i lacer. I ot me sab pa Belshazzar, ma obedo calo ot me lwak ma ka gikwanyo ne Yesu lega me mwii, lega eni gikwanyo ne bot joma gitye ki ngec ikom bal madit ma tye nining anyim i “Future for America”.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Kacce jo lwak pa ladit me lobo gimako Yesu gikelone i ot me kabedo, gi loro ikom ne dul weng me jo lwak. Gikwanyo ki iye dyer ne, gi ketone iye dyer me otur macom. Matayo 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Law ma kimiyo bot jo ma Daniyeli nyute, en law pa Kirisito me bedo ma atir, ma oyera.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Wabed ki yot ki wacemo, ki wapako ne: pien nyom pa Lamek obino, ki dako ne oyeko pire tek. Ki miyo ne me oketo cal me lino ma maber, maler ki lamal; pien cal me lino ma maber en bedo ma kare pa jo maleng. Revelation 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Dire ma kigi mii jo ma kinyutu calo Daniel en ma langi me rem kede mweru; pien diregi kigi yweyo kwede sabuni pa loyo-dire, ki loyo-dire ma i kitabo Malaki, dwon adek, ka oyweyo maber lutino pa Lewi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Ento ani ma bitwero bedo ki cawa me bino pa en? Ki ani ma bitwero tung ka oyaa? Pien en calo mac me yiko, ki calo sapuni me jolwoko leny. En bi kung calo latic me yiko ki pwodho feza; en bi pwodho nyithindo pa Levi, ki bi yiko-gi calo zaabu ki feza, pi gin bimiyo bot Rwot mino i kare maber. Malachi 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Gwet obedo oyera, ento keken pien kigweyo i rem ma kok pa Rombo.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Kede Yesu Kristo, ma obedo lacar ma adwogi, ki ma acel me dwogo ki i joma otho, ki ngat ma lube rwodi me piny. Bot en ma ohero wa, ki onweyo wa woko ki richo wa ki remo pa en keken, kede oketo wa obed rwodi ki jodolo bot Lubanga, Wot pa en; dwong ki twero obed bot en pi kare ma pe otum. Amina. Apokarip 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Cawa ma acel ma gimiyo lok ikom lacem me zaabu, obedo ka gicayo Yusufu obed ludito pa Misri.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Ci Farao owaco bot Yusufu, “Nen, atero in i wi piny Misri weng.” Ci Farao ogolo lating’ me cing ki i lwete ne, oketo i lwete Yusufu, oketo iye yar me lineni ma maleng, ci oketo lunyut me bululu i ngut ne; ci oketone orwate i yabo me aryo ma onongo obedo iye; ci gi kwanyo dwon i nyimne, gi waco, “Luru i cok!”; ci oketone lalo i wi piny Misri weng. Ci Farao ogolo lating’ me cing ki i lwete ne, oketo i lwete Yusufu, oketo iye yar me lineni ma maleng, ci oketo lunyut me bululu i ngut ne. Genesis 41:41-43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Kit ma omiyo Farao oketo Yusufu me ludito pa Misiri, en ni Yusufu onongo twero yiko nino pa Farao me ‘kare abiro’, i kom ‘pien me tung anyim’ ma obalo matek.

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

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Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Yusufu onyutu neno me nindo pa Farao ki cik me 'rek i rek', pien con en omiyo Farao ngec ni neno aryo en acel. En con onyutu nying 'abiro' ma kicako kwede 'dyang' ki 'wi kalo' macalo cal. Nying 'abiro' i lok man en aye nying acel ma kiloko ne calo 'kare abiro' i Levitiko 26. Yusufu onyutu 'abiro' macalo cal me higa abiro, onyo ceng 2,520. Yusufu ki Daniyel, gi weng, ginyutu cal me 'kare abiro' i Levitiko 26.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

I nino pa Parao, kic matek obedo pi kal ma “ocweyo-gi ki yamo pa tung cabit.” Rek ki rek, macalo kit ma Josep otyeko tic kwede pire kene, “yamo pa tung cabit” nyutu ni en aye Islam ma okelo kare me kic matek ki poto me ekonomi, ma cako ka gimii Josep ki Danyel lacir me zaabu, ma nyutu yweyo woko lata pi piny weng (Ijipita pa Josep), ki me lwongo rom pa Lubanga mukene woko ki Babilon (pa Danyel).

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Ryeng aryo me Dul me Amerika ma gi rwate, gityeko tye calo yik me teko weng me porofeci me Bibul ma gityeko yaro gi calo piny aryo. Man orwako i iye France, ma i porofeci otite iye Sodom ki Egypt, kede Israel ma otite iye lobo me rwot me otur ki me okic, kede be Impaya me Medo-Persia. Ryeng aryo me Medo-Persia i chapta 8 me Daniel, ginyutu ni ryeng acel me lobo me rwot ocako malo agiki.

> 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.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Tung aryo pa Medo-Persia tye calo tung aryo pa lewic me piny, eka tung acel pa lewic me piny myero obed maloyo ki bino lacen. I kare me agiki i 1798, bedo rwot pa lewic me piny ocake, ki tung pa Protestantisimu okelo ne i Got Karmel ki Elija lanabi, ma kinyutu ne ki William Miller. Myero obed kec ma onyutu rwate bot lanabi ma adier ki lanabi ma pe adier, ma myero okole i tem me Got Karmel, ma otime ki 11 August, 1840 dok i 22 October, 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

Ki cike pa Lubanga kimiyo nyutu ni Millerite Adventism en lanabi atir, i cawa acel keken ma dini me Protestant pa United States gidwogo bot Roma me Papa, kede gubedo nyiri pa Roma me Papa. I 1863, pembe me Protestant atir me Millerite Adventism odwogo i luny acel kwede Protestantism ma opoto woko, kun odwogo i yore ma obilo pa kwano Baibul macalo me Protestantism ma opoto woko, ka gicako ticgi ma mede mede me kwero kwena me Elija. I kare acel keken lweny me iye piny pa United States ocako. Mi ngec ni ka Laro Kuc Maleng kikwerone, to laro mukene omako kabedo, ki lweny pol kare poto. Piny en dong i kare meno opoto woko i atir, i yo me politiki, kacel ki i yo me lanabi. Pembe me Republicanism, kare meno con, obed i lweny ma oyubu malo malo, oko i pati me politiki aryo ma madit.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Cak ki 1863—ma obedo alama me golo—pien mwaka eni obedo wii pire keken me lweny i bot boro ma Anyim ki boro ma Abok—omiyo obedo dul aryo me but pa politiki i tung pa Republican, ki dul aryo i tung pa Protestant: dul pa Democratic ki pa Republican, kacel ki Protestanti ma ocako woko ki adwogi, magi ma gwoko Sunday ki magi ma gwoko Sabati. Rwom aryo pa tung weng eni ne nyutu ki cal i cawa pa Kristo, ki Sadukayo ki Farisayo. Kit acel ogamo woko tutwal mit me cako, ento kit mukene oyer ni gi gwoko mit me cako, ento lacen giketo i kabedo me cikke pa dano ki yore pa dano.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

I dwe September 11, 2001, kare me temo pa kica pa lamal o cako ki porofeci, ki otyeko poko wii iye i cik me Sunday, onyo i nyim pa Belshazzar ma ocamo waini ki cungu. Cik me Sunday obedo wil ma nyutu ni rwom pa kanisa ki gamente opongo tutwal. I kare eni, okwer aryo pa Republicanism ma otyeko woko ki Protestantism ma otyeko woko dok obedo okwer acel ma otyeko woko, ki i kare meno kicweyo Daniel obed okwer adek, onyo laco-lobo adek, onyo okwer pa Protestant madieri ma obino i agiki ki malo maloyo; pien i kare eni gi yiko ne malo calo bendera.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Yusufu ki Daniyél obedo i rek acel me poropes; pien rek i tung rek, latic poropes weng gitye kagipoko nino me agiki. Gin aryo onongo gingeyo “seven times” ka gineno. “Yamo me anyim” pa Islam tye ka donyo piny i but oduru, ka gimi loro bot Belshazzar ki Faro ikom ngo ma “Future for America” obedo. Gitye kobo “lub me kwar-maber” pa rwom pa Kiristo, ma obedo “lub me mwuc” ma kityeko yubo kamano ki remo pa Kiristo. Gigiweyo malo calo bal me lweny, kikwaco gi calo kop pa rwot, onyo lagita me bul; ka gityeko bedo rwot adek ma gikweyo malo, ki ma bino agiki.

We will continue with Daniel chapter six, in the next article.

Wa bi medo ki Pot Buk 6 me Daniel, i coc ma bino.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> I cawa agiki me lubur ma pire tek ma pe tye ki ngec, Belshazzar ki laditgi me ot pa iye onongo gi opongo rwom me balgi, ki bal pa lobo me Kaldea. Lwete pa Lubanga ma gengo pe nongo kitwero dong me gengo woko kec marac ma tye ka bino. Ki tic mapol ma otimo kwede, Lubanga otemo cwayo gi me kwano kwec i cikke pa Iye. ‘Wa onongo wayweyo Babilon,’ en owaco pi jo ma kwergi dong otyeko oyabo malo i polo, ‘ento pe oywete.’ Yeremiya 51:9. Pien i poto marac ma pe ngene pa cwiny pa dano, i agiki Lubanga onongo ocako nongo ni myero ociko kwer ma pe romo dok loko. Belshazzar myero opoto, ki lobo me rwot pa iye myero ocwil i lwete pa jo mukene. Prophets and Kings, 530.

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