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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Buk pa Daniel - Namba 169

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Yabo yore me lagam: Ngiyo cal pa “ot me lweny” i Daniel

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

ໃນຂໍ້ທີສິບ ຂອງບົດທີສິບເອັດ ແຫ່ງພຣະທັນນີເອນ ໄດ້ຮວບຮວມຂໍ້ຄວາມພາຍໃນແລະພາຍນອກເຂົ້າໄວ້ດ້ວຍຄໍາວ່າ “ປ້ອມປາການ.” ຄວາມເຊື່ອມໂຍງທີ່ມັນສ້າງຂຶ້ນກັບຄໍາພະຍາກອນຫົກສິບຫ້າປີຂອງເອຊາຢາ ຊີ້ບອກວ່າ “ປ້ອມປາການ” ຂອງຄໍາພະຍາກອນພາຍນອກແມ່ນຣັດເຊຍ, ແລະ “ປ້ອມປາການ” ພາຍໃນຂອງພຣະວິຫານ ຊຶ່ງພຣະຄຣິດຊົງສ້າງຂຶ້ນໃນຊ່ວງປະຫວັດສາດດຽວກັນ. ປ້ອມປາການພາຍນອກ ຊຶ່ງຢູ່ໃນຂໍ້ສາມສິບເອັດ ຖືກລະບຸວ່າເປັນ “ສະຖານບໍລິສຸດແຫ່ງພະລັງ” ເປັນຕົວແທນຂອງກະສັດ ຫຼື ອານາຈັກຝ່າຍໂລກ. ປ້ອມປາການພາຍໃນ ຫຼື ສະຖານບໍລິສຸດແຫ່ງພະລັງພາຍໃນ ແມ່ນພຣະວິຫານ ຊຶ່ງທູດແຫ່ງພັນທະສັນຍາຊົງສ້າງຂຶ້ນໃນສີ່ສິບຫົກປີ.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

I kabedo maleng ma loyo weng me temple meno (the citadel), Lubanga tye ka bedo i kabedo me polo.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Sina liburu ni Daniel, dua a palabra Hebreu ta ambos tradusi komo “santuario.” Unu ta “miqdash,” i otru ta “qodesh.” “Miqdash” por representá un santuario pagano, òf santuario di Deus, òf mes un fortalesa. “Qodesh” ta usá solamente pa representá santuario di Deus den Biblia. E “santuario” (miqdash) di fortalesa (fortresa), den versíkulo trinta-i-unu di Daniel kapítulu onse, ta tradusí komo e “santuario di fortalesa”, i e palabra Hebreu tradusí ahí komo santuario ta “miqdash”, ku ta representá e Siudat di Roma, ku ta e símbulu di fortalesa Romano den historia tantu di Roma pagano komo di Roma papal. Daniel a usa e dos palabra Hebreu nan di un manera hopi kuidadoso. Den e versíkulonan ku ta e pilá sentral di Adventismo, nos ta haña e palabra “santuario”.

> 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” Daniel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Lok me Leb Ebru ma gityeko yiko calo "ot maler", i loke aryo weng, en "qodesh", kede kitiyo kwede keken me nyutu Ot Maler pa Lubanga. I lok namba apar acel, ka ginyutu Ruma me lami-jok, i kom ot maler ma nyinge Pantheon i Poto me Rome, wamonyo lok "ot maler"; ento i lok meno en lok me Leb Ebru "miqdash."

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

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

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

I pot buk apar acel pa Daniel, i lok namba apar acel, "hekalu me teko" en leb Hibru "miqdash," kede nenone tye ka kube kwede leb Hibru ma kiloko ne calo "fortress" i lok namba abicel ki apar i pot buk apar acel. I lok namba abicel, Rwot me South odonyo matwal i kabedo me Rome kede okayo Rwot me North, pien odonyo i ot me lweny pa en; ento i lok namba apar, Rwot me North odonyo oko bot "fortress" keken, pien ojuko i rwate me piny pa en ki Ijipita. En i rwate me Raphia ma lok ma bino anyim onongo myero oyaro. "Hekalu me teko" i lok namba apar acel obedo "miqdash" pa "fortress".

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Lweny pa ribe i Raphia anyutu calo lweny pa ribe i Ukraine. Giko pa poropesi man gineno pire tek ka wa ngeno ni “wii” obedo dugu pa rwot onyo rwot; obedo ot me gengo pa twero ne; ento poropesi tye cwalo lok bot adiera ma iye kacel ki adiera ma woko. “Ot me lamer pa twero” pa rec me woko ki nyutu ne kwede ot me lamer me “miqdash,” ento “ot me lamer pa twero” pa rec me iye ki nyutu ne kwede ot me lamer me “qodesh.”

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Kare ma 1844 ki 1863 tye calo rek me gin matime me poro, ma nyutu keto cal pa jo 144,000. Mwaka 2520 me yubu ikom lwak ma i tung bor ogiko i 1798, ki rek acel 2520 ma ikom lwak ma i tung piny bene ogiko i 1844. Rek aryo meno nyutu kit pa dano ma piny ki kit pa dano ma malo. Kit ma piny, ma ki nyutu kwede lwak ma i tung bor, en ring; ki kit ma malo en wi. Wi en kom pa lwak, ki en rwot. Pi nyutu man Kerisito oyero Yuda, lwak ma i tung piny, me oketo nyingne kany, ki bur madit en Jerusalem. Jerusalem obedo kama ot maleng me teko ma atir tye, ki i ot maleng meno tye ot me kom pa rwot, ma en wi.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Levitikus pasal rong puluh enem” bab “pitu kaping” iku bebener pungkasan kang dipasrahaké ing taun 1856, kang dipunmaksudaké kanggo nguwataké sawijining panji supaya ngrampungaké pakaryan. Wiwit taun 1844 tekan 1863, Kristus ngersakaké nggabungaké Kaallahanipun kaliyan kamanungsan kanggo saklawasé kalanggengan, nanging kamanungsan mbrontak.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Wii nyɛ man wɔŋbaa ahyɛsɛ ahun mu sɛi bere no, efisɛ na ɔsakyera yi ba ne mmaeɛ a ɛtɔ so mmienu no mu. Na saa bere no ɔbɛsakyera man no sukorɔ a ɛwɔ soro no ayɛ no sɛ ne suban, denam nnipa ti no ne Onyameyɛ ti no ka bom so. Ti no na ɛyɛ ahenni no kuo kɛseɛ. Ti no ne ɔhene no, na bere a Kristo yɛ Onyameyɛ ne nnipasu ka bom no, ɔde nnipasu ne Onyameyɛ nyinaa ti no ka bom wɔ kronkronbea no mu wɔ Yerusalem, Kronkron Mu Kronkron no mu, faako a Kristo ne N’agya te no.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Bot en ma oloyo, abi miyo obed ki an i kom rwot na; macalo ka an bene oloyo, kede abedo ki won na i kom rwot pa en. En ma tye ki winye, we owinyo gin ma Lacwe Maleng owaco bot kanisa. Revelation 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristo ogamo ni gin (Laodiceans), ma giloyo macalo En oloyo (ki gubedo Philadelphians), gibedo piny ki En i kabedo pa polo.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Ma en otimo i Kirisito, ka omiyo en odwogo ki i tho, ci omiyo obedo i tung acuc pa en keken i kabedo me polo, ... En bene omiyo wa omalo kacel, ci omiyo wa obedo kacel i kabedo me polo i Kirisito Yesu. Efeeso 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Pasterizteke pa ju tpaltekitl ome kuahuitl tlen Ezequiel (tlakatlajtol ihuan Teotlajyotli) mochihua ipan iteopan Dios tlen chicahualiztli (qodesh), ipan nopa mismo tonali ijkuak nopa kali tlen chicahualiztli (miqdash) motenehua keja nopa tlayolmelajka llave tlen quinelhuayotia ome inijtic ihuan kalan líneas tlen nopa tlayolmelahualiztli tlen Gabriel hualajki para quimachiltis Daniel tlen mochihuas ipan itech ipilhuan Dios ipan nopa tonali tlen sellojtilistli para nopa ciento cuarenta y cuatro mil. Cristo quinejqui quichihuas ni tequitl ipan nopa historia Millerita, pero nopa tequitl motzacuili ica nopa rebelión tlen 1863; pero nopa historia tlen 1844 hasta 1863 noja mocahua keja se línea tlen quixnextia nopa tequitl tlen mochixtoya.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Ves apar me chapta apar acel pa Daniel, tye ki lagonyo me ngec pa lok me iyie ki lok me woko pa ves apar acel ki i apar abicel, ma obino i histori wa me porofetik i 2014. Ves apar nyutu 1989, ma obedo cawa me agiki i muvimenti me yubo odoco pa 144,000; ento bende tye ki lagonyo ma weko 2014 onyutu calo oturo me yoo i histori me goyo cal.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Pa ri 22 yaka ti Fule 1844, Laik Bilong Kontrak wantu i kam long tempel em yet i bin wokim. Dispela mak bilong rot i makim 11 Septemba 2001 taim namba tri ensel i kam gen, na namba seven biugel i stat long krai gen. Orait, historia bilong 1840 i go inap long 1844 em tu i mas kamap gen, long wanem, ensel husat i bin go daun long 11 Ogas 1840 em i no wanpela liklik man nating, nogat; em Jisas Krais yet, na wok bilong Em em long mekim graun i lait wantaim glori bilong Em.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 ek 1844 pehchan kare chhe jem September 11, 2001 thi jaldi aavnar Sunday law sudhini avadhi ne; jem 1844 thi 1863 sudhini avadhi pan September 11, 2001 thi jaldi aavnar Sunday law sudhini avadhi nu pratinidhitva kare chhe. Sister White 1844 ni itihas ne cross ni itihas sathe samantar raakhe chhe, ane cross tran ane aadha varsh ni be itihasik avadhio vachche ek vibhajan nu pratik chhe, je banne ek bijaa sathe samantar chhe. Cross e aa sthapit kare chhe ke pahlani itihas, je 1840 ma sharu thai ane 1844 ma puri thai, ane pachi ni itihas je 1863 sudhi chale chhe, ae be samantar itihaso chhe, ane banne sealing period nu pratinidhitva kare chhe.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Rek me acel, ma ki 1840 dok i 1844, nyutu ogudo pa Adventist pa Philadelphia; rek mukene, ma ki 1844 dok i 1863, nyutu pe ogudo pa Adventist pa Laodicea. Kit aryo magi tye kanyutu i pot buk me apar pa Daniel, pien Daniel, ma nyutu jo maleng ma tye ki ngec ma ogudo i cawa me cimo pa 144,000, oneno kio; ento jo ma obedo ki en giweyo woko bot kio.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> I ceng 24 me dwe me acel, ka an obedo i tung pa pii madit, ma nying en Hiddekel; ci aketo wang an malo, ka aneno, en dano acel ma kiyeyo ki lineni, ping pa iye ocunge ki bulu maber pa Uphaz. Kom ne bene calo berili, cwe ne calo kit pa liera, wange calo lam me mac, cengi ki tiye calo rangi pa parasi ma kigubi maber; ki dwon me lok ne calo dwon pa lwak madit. An Daniel kende aneno neno: pien dano ma obedo ki an pe gineno neno; ento luco madit obalo gi, ma kelo ni gicalo me gingwec. Daniel 10:4-7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

I rwom abicaryo me Daniel, bang Daniel oneno lugony me le me gweng ma lacero, Gabriel obino me yabo lugony.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> An Daniel, cwiny na ocwinyi i tung kom na, ki mineno me wi na giloko kuc na. Acito i but acel pa jo ma tye kany, ka apenye bot ne ada pa gin weng man. Omiyo owaco an, ka omii angeyo poro lok pa gin. Daniel 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

I dirica aboro pa Daniel, ka Daniel otyeko neno neno pi le me ot pa Lubanga, Gabriel obino me nyutu neno.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> En dong otime ni, ka an keken, an Daniel, oneno mere, ci akweyo lagam pa mere; dong, nen, ngat acel calo kit pa dano ocung i anyim an. Kede an owinyo dwon pa dano i tung ki yie pa Ulai, ma ololo, owaco ni, “Gabriel, imi dano man ongeyo mere me neno.” Daniel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

I pot buk me aboro pa Daniel, konye ka Daniel onongo dong ongiya lim me higa ma Jeremiah oyero, ma kikano i coc pa Moses calo ruk ki lagamo pa Lubanga, Gabriel obino me poyo lok me neno.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Kun an atye ka waco, ka lamo, ka yaro richo na ki richo pa jo Isirayel, ka atye ka cwalo kwayo na i anyim Rwot, Lubanga na, pi got maleng’ pa Lubanga na; ee, kun an atye ka waco i lamo, dano Gabriel keken, ma an abineno iye i neno me acaki, ka oyweyo maber, oketo lwete i an i kare me cok me anyim otum. En omiyo an ngec, owaco ki an, kede owaco ni, O Daniel, kombedi abino aa me miyi rieko ki ngec. Daniel 9:20-22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Ka eni, i adwogi adek, weng i Buk pa Daniel, ka Gabriel owaco bot Daniel i pot buk apar ni obino me miyo Daniel ngec i ngo ma bi time bot jo pa Lubanga i kare me agiki, Gabriel tye ka yiko “marah” me dako, neno me causative ma Daniel oneno, ki dul mukene oyabo woko ki iye.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Kombedi abino me poyo bot in gin ma bi time bot jo pa in i kare me agiki; pien dong yer man obedo pi kare mapol. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Neno ma Daniel oneno ma omiyo ocweyo woko jo geno, obedo neno pa nyutu pa Kristo, neno pa mwaka alufu aryo ki mia adek; ento obedo lok me dako pa neno meno. Obedo ngec pa neno pa nyutu i kacel pa Kristo macalo Lakwena pa Kica, ma otwoko Daniel (kede jo ma Daniel obedo palam pa gi) i cal pa Kristo. Gin ma ‘otye ka bito jo pa Lubanga i cawa me agiki’ oneno pire keken i lok mukato pa jo Millerite i mwaka 1840-1844, ki bene i lok mukato pa jo Millerite i mwaka 1844-1863. Dul acel gikwanyo woko ki neno i kwer, ento dul mukene atero Kristo ki geno bot Kabedo Maleng Madit, me bedo ki en i kabedo pa polo.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Ento ka Gabriel opoko loka ma iye jo pa Lubanga me kare me agiki kicoyo obed i cal me Kirisito, onyutu gin ma otimee woko i lobo. Loka me neno pa Daniel ikom Kirisito, Gabriel opoko ne calo gin ma otimee woko i kare me kimuhurii pa 144,000. Ka kikelo bot gin ma otime i 11 September 2001 i poko pa Gabriel, gin ma kiciko ni tye i anyim "cik me ceng Sunday" pa vesi 16, gineno keken ki laket me ngec ma kiyaro calo "fortress" i vesi 10. I 11 September 2001, efekti pa loka weng ocako yabo calo "wheels within wheels".

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lok pa Rwot obino bot an, owaco ni, “Wod dano, en ngo lok me iwaco ma un tye kwede i piny Israel, ma uwaco ni, ‘Nino gityeko bedo lamal, kacel ki neno weng pe tye ki timo?’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Abi weko lok me iwaco man obed otum; pe bi dong timito ne calo lok me iwaco i Israel; ento igi waci ni, “Nino tye tung keken, kacel ki timo pa neno weng.”’ Pien pe dong bi bedo neno ma peke onyo kwanyo me lapeny ma gobo cwiny i iye ot pa Israel. Pien an aye Rwot: abi waco, kacel ki lok ma abi waco obibedo; pe bi dong lamal: pien i nino mamegi, aa, ot pa bayo, abi waco lok, kacel abi timo ne,” owaco Rwot Lubanga. Lok pa Rwot dok obino bot an, owaco ni, “Wod dano, nen, gin pa ot pa Israel waco ni, ‘Neno ma oneno obedo pi nino mapol ma piny aa, kacel owaco pi cawa ma tye i anyim maber.’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Lokna mo keken pe dong bi lamal, ento lok ma abiwaco abedo,’ owaco Rwot Lubanga. Ezekiel 12:21-28.”

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

I bot wiil weng me nyutu ma tye ka cwer iye i wiil me nyutu mukene i kite me con man, tye wiil acel ma Laloc me nyutu onyuto bot akwana me nyutu pa kare me agiki ni en aye wiil ma kibigamo kwede kit me kwo gi pa kare weng. Rek i rek, myero wiil eno bene obed neno ma Daniel oneno, ma oyubone i cal pa Kristo, pien en aye neno ma nyuto ngec ikom ngo ma bino bot jo pa Lubanga i kare me agiki.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Pagsubok a nabigbig bilang pagsubok ng larawan ng hayop ay may dua a bahagi. Siya ay pagsubok a nag-aatang a ang mag-aarál ng hula ay kumilala sa pag-unlad ng larawan ng hayop, a siyang pagsasanib ng iglesia at estado sa Estados Unidos bago ang batas ukol sa Linggo. Siya man ay pagsubok a nagpapalabas alinman sa larawan ng hayop o sa larawan ni Cristo sa loob nira a inilarawan ni Daniel o nira a nagsitakas. Ang paghihiwalay ay nasasalig sa kung ang mga birhen a yaon ay “nakikita ang dakilang pangitaing ito,” gaya ng ginawa ni Daniel, o kung sila ay nagsisitakas mula sa pangitain. Ang susi sa pagkakita sa dakilang pangitain ay kinakatawan ng salitang “fortress.”

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> Malaika madwong ma tek ma ocwinyone Yohana obedo Yesu Kiristo keken. Keto tung acel i pii madit, ki tung mapat i piny ma pe tye pi, nyuto dul pa en i kare me agiki pa lweny madit ki Satan. Kabedo man nyuto twero pa en ma lamal ki loyo pa en i piny weng. Lweny man ocweyo tek ki tek, ki odwoko cwiny kare ki kare; ki obedo ka mede kamano nyaka i kare me agiki, ka tic ma maloyo pa twero pa otum obino nongo wi madwong pa gi. Satan, ma ocwakore kede ngat marac, obitimo budho me gonyo piny weng kacel ki kanisa ma pe gamo hera pa ada atir. Ento malaika madwong ma tek myero winyone. Okoko ki dwon madit. En obineno twero ki loyo pa dwon pa en bot gin ma ocwakore kede Satan me lwenyo bot ada atir.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> Ka liel abicel man otyeko waco dwonggi, ki mino John cik, calo ma ki mino Daniel, ikom buk matidi: ‘Gub gin magi ma liel abicel owaco.’ Gin magi rwate ki kit ma obino anyim, ma bi nyutu calo kitgi. Daniel obicung i kabedo mamegi ikare me agiki pa ceng. John oneno buk matidi ma ki yweyo gubone woko. Eka poroc pa Daniel tye i kabedo migi ma atir i kwena pa malaika ma acel, ma aryo, ki ma adek, ma bi mino bot lobo. Yweyo gubone pa buk matidi en obedo kwena ma ikom cawa.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Buk me Daniel ki Buk me Nyutu gin acel. Acel obedo lok pa lanabi, acel mapat obedo nyutu; acel obedo buk ma kigoro tek, acel mapat obedo buk ma kiyabo. Yohana owinyo gin ma i mung ma dogola owuoyo, ento kigicimo ne ni pe ocoyo gi.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Luz especial a naited kenni Juan, la-eksprimí den e siete truenonan, tabata un delineashon di eventonan ku lo tuma lugá bou di e mensahenan di e promé i di e di dos angel.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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