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

Buk me Daniel - Namba 163

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Yaro Porofesi: Yenyo Sura Apar Acel pa Daniel

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Kombedi wa bi cako wot ki nyime i chapta apar acel me Daniel.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Bende an, i mwaka me acel pa Dario me Mede, an keken acung me moko adaa kede me miyo teko bot en. Kombedi abi nyisi in ada. Nen, i Persia rwot adek gibino otingo; ento ma angwen obi bedo rwate mapol loyo gi weng, kede twero ma omako ki rwate ne obi cuke jo weng i mede ki lwak pa Girika. Rwot ma tek bino otingo; obi loyo ki twero madwong, kede obi timo kaka miti ne. Ka dong obedo otingo, lwak ne obi pobo, kede obi yabu i tung angwen me yamo me polo; kede pe obi dwogo bot nyithindo ne, pe bene macalo ki twero ma en onongo loyo kwede; pien lwak ne obi kwanyo woko, mii jo mukene mapat ki gi. Danyel 11:1-4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabriel ocako ki nyuto Daniel ni bene onongo otiyo ki Darius i higni me acaki pa en, ma en higni ma nephew pa Darius, laco lweny pa en, omaco Babylon kede okumo Belshazzar. Daniel obedo tye ka nongo lok me neno man i higni me adek pa Cyrus, calo kit ma waco i vesi acel pa chapta apar; kono Gabriel tye ka poko Darius kede Cyrus macalo alama ma nyutu "kare me agiki." I higni 538 BC, Lwak me Medo–Persian omaco Babylon kede okumo Belshazzar.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Cyrus ogwokko Babilon, ma en owoko ki yot me bwon-i-dano i mwaka 538 BC, dok ki tho pa Belshazzar, ngat ma jo Persia neko, bworo pa Babilon ogik woko pe dok tye.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Nyob rau xyoo 538 BC, Daniyees tau sau tshooj cuaj.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Anyim ma kigero i dog cing ma wyeko [dog cing abicel] ocako i mwaka adek me Belshazzar, BC 538. I mwaka acel-luworo eni, ma bene obedo mwaka mukwongo me Darius, gin ma kikwanyo i dog cing man [dog cing aboro] otime.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

I mwaka me acel pa Darius, ma obedo mwaka me adek kacel ki ma agiki pa Belshazzar, i mwaka 538 me anyim Kristo, Rwot ocoo piny pa jo Kaldea, omiyo obed ayela.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Piny weng man bi bedo ka opoto kede lworo; kede ogwanga magi bi tic bot Rwot Babulon higa 70. En obedo ni, ka higa 70 otyeko, abi lego Rwot Babulon kede ogwanga meno, Lubanga owaco, pi richo gi, kede piny pa Kaldea; kede abi yiko obed ka opoto matwal. Yeremia 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Gẹ verse ten hẹ, Oplọ nyọ ọrọ “after” kè, bi Ọ kpọsị ẹnu bọ to ụnụhwe ẹnọ Babylon. “After” ma Babylon hẹ zẹ ahọmẹ, Oplọ ya gbo ẹkẹ mmọ rẹ ẹhẹ gọ God’s people.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Man aye gima Rwot owaco ni: ka mwaka 70 otyeko i Babilon, abino i boti, ci atim lok maber na ma i boti, ci abimiyo idwogo i kabedo man. Yeremia 25:10.

The captivity of seventy years began in 606 BC.

Bedo i cweyo me mwaka 70 ocake i 606 ki anyim Kristo.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Ka myaka piero abicel abicel ryeko i mwaka 606 BC, Daniel oneno ni ka dong tye ka too i agiki.” Uriah Smith, *Daniel and the Revelation*, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Qawxis xus ib lub xyoo pua xya caum ntawd pib rau xyoo 606 BC, thiab xaus rau xyoo 536 BC, uas yog ob xyoos tom qab Belshazzar tuag thiab Npanpiloo raug rhuav tshem rau xyoo 538 BC. Qhov ntawd yog xyoo peb ntawm Cyrus. Gabriel muab lo lus faj lem ntawm tus dej Hiddekel rau hauv xyoo peb ntawm Cyrus, thiab pib zaj lus piav hauv tshooj kaum ib los ntawm kev hais txog xyoo thawj ntawm Darius, thiab hauv qhov ntawd nws tab tom txheeb ob lub xyoo tshwj xeeb. Xyoo 538 BC thiab 536 BC nkawd ob leeg yog lub sijhawm teem tseg; 538 BC yog lub sijhawm teem tseg rau lo lus faj lem ntawm xya caum xyoo kom xaus, thiab 536 BC yog lub sijhawm faj lem uas teem tseg thaum “tom qab” 538 BC, tus Tswv yuav ua kom tiav Nws tes haujlwm zoo rau Nws haiv neeg.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 BC ki 536 BC, gin kare ma kiketo aryo; kityeko yaro gi calo ngat aryo matime con, ma acel obedo Rwot ma acel me Media, ki ma aryo obedo Rwot ma acel me Peresia. Giko me higni 70 me twolo pa Israel ma atir i Babulon ma atir, otito calo higni 1,260 ma Israel me Roho obedo i twolo i Babulon me Roho, ki higni 538 AD dok i 1798. 1798 obedo “kare ma kiketo”, ci kare ma kwene nyuto calo “kare me agiki” ocako. 538 BC ki 536 BC, ma kiyaro calo “kare ma kiketo”, bene gitero cako me kare ma kiyaro calo “kare me agiki”.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “La glèisa da Dieu sin terra era uschè propi en captivitad durant quest lung temp da persecuziun senza remischun sco che ils uffants d’Israel eran tegnids captivs a Babilon durant il temp da l’exil.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

ꯑꯥꯅ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯄꯨꯝꯅꯃꯛꯅ ꯃꯈꯥ ꯇꯥꯎꯅ ꯑꯩꯈꯣꯏ ꯄꯣꯏꯔꯛꯄ ꯃꯇꯝꯒꯤ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ ꯍꯦꯟꯅ ꯑꯔꯣꯏꯕ ꯐꯪꯂꯤ, ꯃꯗꯨꯗꯤ ꯃꯈꯣꯏ ꯑꯃꯨꯛ ꯃꯥꯡꯍꯟꯅ ꯃꯐꯝ ꯑꯗꯨ ꯂꯣꯏꯁꯤꯟꯈꯤꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ ꯍꯦꯟꯅ ꯅꯠꯇꯦ; ꯃꯔꯝ ꯑꯗꯨꯅ 538 BC ꯑꯃꯁꯨꯡ ꯅꯤꯡꯊꯧ Darius, ꯃꯅꯨꯡꯗ 536 BC ꯑꯃꯁꯨꯡ ꯅꯤꯡꯊꯧ Cyrus, ꯑꯁꯤ 1989 ꯒꯤ “time of the end” ꯑꯗꯨꯒꯤ ꯑꯦꯈꯥꯟ ꯑꯃ ꯑꯣꯏ, ꯑꯃꯁꯨꯡ ꯅꯤꯡꯊꯧ ꯑꯅꯤ ꯑꯗꯨꯅ President Reagan ꯑꯃꯁꯨꯡ President Bush ꯑꯍꯥꯟꯕ ꯑꯗꯨ ꯑꯦꯈꯥꯟ ꯇꯧꯏ। 538 BC ꯑꯃꯁꯨꯡ 536 BC ꯑꯁꯤ waymark ꯑꯃ ꯑꯣꯏ, ꯃꯁꯤꯗ ꯅꯨꯃꯤꯠ ꯑꯅꯤꯃꯛ ꯑꯗꯨ waymark ꯑꯃꯗ ꯃꯤꯟꯅ ꯈꯪꯍꯟꯕ ꯃꯇꯝꯗ ꯃꯐꯝ ꯂꯣꯏꯁꯤꯜꯂꯤ। “time of the end” ꯒꯤ waymark ꯑꯗꯨꯗ ꯑꯦꯈꯥꯟ ꯑꯅꯤ ꯌꯥꯎꯏ, ꯑꯃꯁꯨꯡ Reagan ꯑꯃꯁꯨꯡ Bush ꯑꯍꯥꯟꯕ ꯑꯃꯒꯨꯝꯕ ꯃꯇꯝꯁꯤꯡꯗ ꯑꯦꯈꯥꯟ ꯑꯅꯤꯃꯛ ꯑꯃꯁꯦ ꯆꯍꯤꯗ ꯃꯐꯝ ꯂꯣꯏꯁꯤꯜꯂꯕ ꯌꯥꯏ। ꯑꯩꯅꯥ ꯑꯗꯨ ꯂꯝꯆꯠꯁꯤꯡꯒꯤ ꯄꯥꯟꯕ ꯅꯠꯇꯦ, ꯃꯔꯝꯗꯤ Moses ꯒꯤ ꯃꯇꯝꯗ “time of the end” ꯒꯤ waymark ꯑꯗꯨ Aaron ꯑꯃꯁꯨꯡ Moses ꯑꯅꯤꯒꯤ ꯄꯣꯛꯄ ꯑꯗꯨ ꯑꯣꯏ, ꯃꯁꯤ ꯆꯍꯤ ꯑꯍꯨꯝꯅ ꯈꯥꯏꯗꯣꯛꯅ ꯂꯩꯔꯦ। Christ ꯒꯤ ꯃꯄꯨꯡꯗ, John the Baptist ꯑꯃꯁꯨꯡ Christ ꯑꯅꯤꯒꯤ ꯄꯣꯛꯄ ꯑꯗꯨ waymark ꯑꯗꯨ ꯑꯣꯏ, ꯃꯁꯤ ꯊꯥ ꯇꯔꯨꯛꯅ ꯈꯥꯏꯗꯣꯛꯅ ꯂꯩꯔꯦ।

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

I kom "cawa me agiki", i lok pa matime pa Antikristo, ne obedo 1798 ki 1799. Loko Faransa obedo gin me porofesi; ocake i 1789, oyube pi higa apar, otyeko i 1799, i cawa ma kiyero ne, macalo 1798 bende ne cawa ma kiyero. Ka gi tye dong acel, gi nyutu lac ma kelo tho ma kigi miyo i rwom, ki bende gi nyutu nyako ma ocako i wi rwom, ma bende orwote iye. Darius ne obedo rwot ma okwanyo laa ne kun ocwalo jolweny ne tung "wall", ci en nyutu Reagan, ma okwanyo laa ne kun oyawo piny "wall" pa "iron curtain." Cyrus nyutu Bush me acel, pien Cyrus gineno calo Cyrus Maduong', ki George Bush me acel obedo Bush maduong' loyo, ki Bush me agiki obedo Bush matidi loyo.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Pien rwot aryo man, kacel ki cawa aryo ma gin ginyutu, gin cal acel keken. Acel nyutu mwak 70 ma Babilon obedo tye ka telo. Kare me mwak 70 eno ooromo cawa ma kiketo ne i 538 ma pud pe obedo Kristo, ki nyutu ne Darius. Tyeko me bedo i cing me kare me mwak 70 ooromo cawa ma kiketo ne i 536 ma pud pe obedo Kristo, ki nyutu ne Cyrus. Kacel gin nyutu “cawa me agiki,” ka can me porofetik myero kiyab woko. I 1798 malaika ma acel me Kitap me Revelation 14 obino i “cawa me agiki,” ki Sister White owaco ni malaika eno “pe mo mapat ki Yesu Kristo; ento en Yesu Kristo keken.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

I mwaka me adek pa Cyrus, Mikael, rwot madit me jo Lubanga, kede rwot me malaika, o aa piny me tic kwede Cyrus kede me moko kede gin me ler ma omiyo Cyrus owaco cik me acel ikin cik me adek, ma meye jo Lubanga dwogo i Jerusalem, kede cweyo odok gweng, templu, kede yo gi opok. Tic meno obedo cal pa tic pa malaika me acel ki me aryo, ma ocako i “cawa me agiki” i mwaka 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Aa piny pa Mikael i "cawa pa agiki" i cawa pa Darius ki Cyrus, onongo oketo cal pi aa pa malaika mukwongo i 1798, ki kacel gin kinyutu aa pa malaika en keken, i "cawa pa agiki", i 1989. 1989 ocako piro pa "cawa pa agiki", ki bene obedo kare ma kiketo. Kare ma kiketo kinyutu agiki pa piro me cawa me porofeta. Golo cik me 1863, i "Kadesh" mukwongo pi Isirael me Lamo ma kombedi, obedo acako pa piro me mwaka 126 ma otum i "kare ma kiketo" i 1989. 126 obedo taiti, onyo kit me apar acel, pa 1260, ki i agiki pa mwaka 1260 i 1798, muvimenti pa malaika mukwongo odonyo i history. I agiki pa mwaka 126, i 1989, muvimenti pa malaika adek odonyo i history.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

I lok acel me gonyo apar acel pa Daniel, Gabriêl poyo maber kede matut i nyutu ni mukato ma kiyaro cako ki Cyrus, i cawa pa agiki i 1989. Cyrus ma Madit kanyo nyutu Bush ma madit, ma ci bang en bino rwodi adek, ci banggi bino rwot angwen ma obedo rwedi maloyo gi weng matek. Kamano, rwot angwen ma rwedi, ma ogoyo cwiny pa Grecia weng, obedo Pulezidenti me abicel acel kacel ki 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

I gin ma otime i chapita 10, Danyel kinyutu calo dano ma tye i loro; i kare me loro mamegi, kilokone obed cal pa Kristo, ka tye ka neno nino. Kare me loro me ceng 21, kitye ka nyutu calo kare me tho, ma kato ki dwoko kwo. I chapita 10, Mikael o aa ki i polo; ki i Yuda 7, ka obii piny, ogolo Mose ki i tho. I Ayaa chapita 11, Mose (ki Eliya) giketo gi i tho, ki gitye otho i yo pi ceng 3 ki abar ma tye calo alama. Eka, Mose (ka kongo ki Eliya) gigolo gi ki i tho ki “dwon madit”.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Dwon madwong” ma miyo dwogo kwo obedo dwon pa malaika madwong, ki malaika madwong en Mikael.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Pien Rwot keken obi aa ki polo ki yweyo ma lamal, ki dwon pa malaika madit, ki okwer pa Lubanga; kede gi ma otho i Kristo gibiro yemo mukwongo. 1 Tesalonika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Vhitori lapho Mose na Eliya va dlayiwaho va tlhela va pfuxetiwa i vhitori ya ku funghiwa ka lava dzana na mune wa makume mune na mune wa magidi. Vhitori yoleyo yi sungule hi September 11, 2001 hi “rito ro sungula” ra ntsumi ya Nhlavutelo khume na nhungu, leri Sister White a ri kombisa tanihi leri fikaka loko miako leyikulu ya Doroba ra New York yi wisiriwile ehansi. “Rito ra vumbirhi” ra Nhlavutelo ndzima ya khume na nhungu, ri twarisiwa enkarhini wa nawu wa Sonto lowu taka hi ku hatlisa, loko ntlhambi wun’wana wa Xikwembu wu vitaniwa wu huma eBabilona. Hi wona nkarhi wolowo, vhitori ra ku funghiwa, laha Daniyele a yimeleriwaka tanihi loyi a cinciwaka a fana ni xifaniso xa Kreste hi ku languta xivono xa “marah”, lexi nga xivumbeko xa xisati xa xivono xa “mareh”. Hi xona “xivono xa ku vanga”, lexi “vangaka” leswaku xifaniso lexi langutiwaka xi tlhela xi endliwa nakambe eka lava xi langutaka.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Lok pa keto cim, ki pa lokoloko pa Daniel i chapta apar, omako iyie ceto piny pa Mikael, ka ociero ki olokoloko jo ma gin nyutu ki Musa, Elija ki Daniel. Otyeko ciero ne ki “dwon madit” pa malak madit, omiyo “dwon me adek” i tung me “dwon me acaki” ki “dwon me agiki”, ma gin duto romo acel, pien gin duto en “dwon me Buk me Yabo” chapta apar aboro. “Dwon ma i tung” en kamo ma kwer nyutu; pien ka Mikael ociero Musa, pe onongo otuk ki Saitan, kadi bed Saitan, lacako kwer, onongo obedo kany me kobo.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Ento Mikael, malaika madito, ka onongo ocone ki Setani ikom ring pa Mose, pe onongo ogamo kelo i iye lok me kwanyo ma marac, ento owaco ni, Rwot obwogi. Yuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Moskos laiks, kas sākās 2001. gada 11. septembrī un beidzas pie drīz nākošā svētdienas likuma, ir iezīmēts ar “Patiesības” parakstu, jo šā laikposma vidū, 2023. gada jūlijā, erceņģeļa varenā balss sāka darbu pie Kristū mirušo augšāmcelšanas, kuri izvēlas dzirdēt Viņa vidējo balsi. Ievērojiet, ka 2023. gads iestājas divdesmit divus gadus pēc 2001. gada, un divdesmit divi ir viena desmitā daļa no divsimt divdesmit, kas ir Dievišķības un cilvēcības saiknes simbols un arī atjaunošanas simbols.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

ຢູ່ໃນເດືອນກໍລະກົດ 2023, ທູດສະຫວັນຜູ້ຊົງລິດອໍານາດ, ຜູ້ຊຶ່ງມິໃຊ່ຜູ້ອື່ນໃດນອກຈາກພຣະເຢຊູຄຣິດ, ແລະຜູ້ຊຶ່ງເປັນຄວາມຈິງ, ຜູ້ຊຶ່ງເປັນມີຄາເອນດ້ວຍ, ແລະຜູ້ຊຶ່ງເປັນອາລຟາ ແລະ ໂອເມກາ ໄດ້ສະເດັດລົງມາພ້ອມດ້ວຍຂໍ້ຄວາມໜຶ່ງຢູ່ໃນພຣະຫັດຂອງພຣະອົງ. ໜັງສືນ້ອຍທີ່ຢູ່ໃນພຣະຫັດຂອງພຣະອົງນັ້ນ ຄືສ່ວນໜຶ່ງຂອງພຣະທຳດານີເອນທີ່ຖືກປິດຜະນຶກໄວ້ຈົນເຖິງວັນສຸດທ້າຍ.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> I buk me Revelation, buk weng me Bible gidoko gin acel, ki gityeko kwede. Kany obedo ogolo tyeko pa buk me Daniel. Acel obedo lok me lanabi; mukene obedo ngec ma ki nyiso. Buk ma kikom pe obedo Revelation, ento obedo but me lok me lanabi pa Daniel ma kom kare me agiki. Malak omiyo cik, ‘Ento in, O Daniel, ilor lok, ki ikom buk, nyaka kare me agiki.’ Daniel 12:4. Acts of the Apostles, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

But pa lok pa lanen Daniel ma tiyo ki cawa me agiki, obedo cabit apar acel. En aye jami abicel ma agiki i cabit apar acel; ento, ka kiyero maber, en aye lok me kit ma otime con ma ki nongo i cabit, ma ki dwoko gi i jami abicel magiki.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> Pe watye ki cawa me gudo. Cawa me peko tye anyim wa. Piny ocoyo wic ki lweny. Macok coki, jami me peko ma kiwaco kwede i poropesii bi time. Poropesii ma i Daniel 11 ocok ki macok en i opongo weng. Gin mapol me gin ma otime con i timumo poropesii man bi doko time doki. Manuscript Releases, number 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Rek 16 me pot buk 11 pa Daniel nyutu lok me gin ma otime con ma omedo dok i rek 41, pien i rek man Rwot me Bor otug i Piny Maleng. Lok me rek 16 nyutu kare ma Jenerali me Roma Pompey okwanyogi Yuda ki Jerusalem i yubu.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ento en ma bino i kom ne, obi timo macalo mitone keken, kede pe ngat mo obedo i tung ne; en obedo i piny maber tutwal, ma obibalo woko ki lwete ne. Daniel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Naglalayon akong gamitin ang talatang ito bilang saligan ng ating pagsasaalang-alang sa mga talatang nauuna rito, kaya ilalagak ko muna ang pagkaunawang ito. Nilalayon naming ipakita na ang kasaysayang sumusunod sa pagkakahati ng kaharian ni Alexander the Great sa mga talata tres at apat ay nagsisimula noong 1989 at pagkatapos ay tinutukoy ang kasalukuyang Digmaan sa Ukraine, ang tagumpay ni Putin laban sa mga puwersa ng Kanluran, at ang kasunod niyang pagkatalo, na umaakay patungo sa talata dieciséis.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Yadi bedi Misiri pe onongo twero cung i wang Antiochus, rwot me anyom, Antiochus pe onongo twero cung i wang jo Roma, ma kombedi bino me lweny kwede. Ker pa anyim mo pe onongo dong twero gengo teko man ma tye ka aa malo. Siria onongo kelo i bwo, ka dong omedo i ker maroma, ka Pompey, mwaka 65 B.C., oyeko kwanyo jami pa Antiochus Asiaticus ki cikke me rwote, kendo ogolo Siria bedo provins pa jo Roma.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Tek marac acel no obedo me tye i Piny Maleng, kadi me nekoo. Roma odoko ka kibedo kacel ki lwak pa Katonda, jo Yuda, ki dyer, i mwaka BC 161, ki kare meno en omedo ka tye ki kabedo ma twero i kalenda me profesi. Ento pe oywayo twero me loyo Judea ki lweny ma ada wa i mwaka BC 63; dok eka obedo i yo ma lulub.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> Ka Pompey odwogo ki lim me lweny bot Mithridates, rwot me Pontus, ngat aryo, Hyrcanus ki Aristobulus, gitye ka lwenyo pi kom pa Judea. Lok me gin obino bot Pompey; lacen nono oneno marac i iaco pa Aristobulus, ento onongo oremo mede ka tero lok i kom gin man nyaka oyiko lim ma ocwayo tutwal me ceto i Arabia, kowaco ni dong obi dwogo, dok oketo gin pa-gi i rwom ma rwongo kede matut. Aristobulus, ka onuko cwiny pa Pompey ma atir, ocito lacen odwogo i Judea, okwayo jo-gi gi gik lweny, dok ocweyo me gwoko kom gi teko madwong; i keca weng ocwii me gwoko kom, ma oneno cen ni kiterone i bot ngat mukene. Pompey onongo odugo macokcoki bot ngat ma rwaka. Ka obino macokcok i Jerusalem, Aristobulus, kacako raciyo ikom yore mamegi, obino woko me medo kwede, dok otemo me medo lok, kowaco ni obi muyo weng, kacel ki miyo pien mapol ma lamal. Pompey, ka ogamo kete man, ocwalo Gabinius, i tung me dul matino me lweny, me kobo pien. Ento ka ludito me lweny en obino Jerusalem, onongo ononge ni yotgi kigengo botone, dok kigamo iye ki i tung me ogweng ni pango pe bi bedo ki keto mere.

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> Pompey, pe onongo oweyo balo calo eni obed pe ki goro, oketo Aristobulus, ma onongo ogwoko ki iye, i keng, ci ki peya ogudo wot bot Jerusalem ki lwakne weng. Jo pa Aristobulus gi mito me gwoko kabedo; ento jo pa Hyrcanus gi mito me yabo lawic pa paco. Ka gin me agiki onongo obedo mapol keken, ki loyo, ne gubiye Pompey me donyo labongo gengo i paco. Ci jo pa Aristobulus gidwogo i Got pa Ot pa Nyasaye, kede cwiny ma opong maber me gwoko kabedo eno, macalo Pompey bene tye kede cwiny ma opong me loyo ka me cwero pinyi. I agiki me dwe adek ki time lacuc maduong’ i ogeng pa paco ma rwate me cako wilo, ci kabedo eno ogamo ki tung lim. I goro marac ma otime kono, gi oneko ngat alufu apar aryo. Lacoc me kit ma otime waco ni, en neno ma cwiny kinedo ka ineno jodolo, ma tutwal tye ka tic i tic pa Nyasaye, ki lwete ma ler ki cwiny ma mot, gitye ka timo tice ma giciko kare keken, macalo ni pe giyango kec marac madwong’ ma tye i tunggi, ka i tunggi gi jolare gi tye gicobo i nego, ki ka mapol mapol remogi okeyo kwede remo pa lieli gi.

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> Ka otyeko oketo lweny piny, Pompey ogoyo piny muro pa Jerusalem, okobo duli mapol ki bot twero pa Yudea omiyo gi bot twero pa Siria, kacel ki oketo cot bot Jo‑Yahudi. Ci kany, pi kare me acel, Jerusalem kityeko oketo ne i lwete pa twero meno, ki loyo me lweny—twero ma obino gudo "piny ma maler" i lwete ma calo akuma, nyaka otyeko orwolone woko tutwal. Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Wa bi medo kwano man i coc wa ma bino.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Gin ni pe tye kube me cwer onyo yubu i tung jo pa Lubanga, pe myero kiketo ne calo buk ma ceke atir ni gityeko mako maber lamal ma atir ki ma twol. Tye tute me kwero ni gin romo pe giyaro maber i tung lok atir ki bal. Ka pe tye lapeny manyen ma cako ki yaro piny i Lok pa Kitabu Maleng, ka pe tye gonyo me tam ma miyo dano cako yaro Bibul keni wek gineno ada ni gityeko atir, gubed tye jo mapol kombedi, calo i cawa cen, ma gibed mako kit pa tim pa dul kede gibed lamo gin ma pe ginen.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Kinyutu an ni gin mapol ma gicoyo ni gitye ki ngec pa adwogi me kombedi, pe ginen gin ma giyie. Pe giyaro lajwa me yiegi. Pe gitye ki par ma rwate maber i tic me kare kombedi. Ka kare me tem obino, tye jo ma kombedi tye ka tweyo lok bot jomukene ma, ka gicako yaro maber kit ma gicako bedo kwede, gibinongo ni tye gin mapol ma pe gikwano apok ma opore maber pi gi. Paka ka gitemo gi i kit man, pe ginen pe ngec madwong ma gitye kwede. Ki tye gin mapol i kanisa ma gicako calo giyaro gin ma giyie; ento, paka ka lok me muko ocake, pe ginen bedo ma pe ki tek mamegi. Ka kikwanyo gi ki jo ma tye ki yie macalo ki gi, ki kimoko gi wek gubed acel keken me cwalo apok i yiegi, gibedo gikwanyo cwiny ka gineno ni poya me gin ma gicako calo adwogi otyeko pe rwenyo maber. Adwogi tutwal ni i wie wa otyeko bedo goyo woko bot Lubanga ma tye kwo, ki dwogo bot jo, kiceto ngec pa ngat i kabedo me ngec pa Nyasaye.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Lubanga bikwanyo piny i jo pa En; ka yore mapat pe romo, to lok me bal bibino iyegi, ma gubinywako gi, gibolo apuru ki ngano. Rwot laro bot dano weng ma gigeno lok pa En ni, gin myero onwongo woko ki nino. Ler ma wel obino, ma rwate pi cawa man. En aye atir pa Bibul, ma tye nyuto wa peko ma tye i tung wa tutwal. Ler man myero omiyo wa i pwony matek i Lok pa Lubanga i Bibul, ki yaro matek loyo i kabedo ma wamako. Lubanga mito ni dite weng ki kabedo pa atir ki cwano piny maber matek ki tutwal, ki lamo ki timo lacwe. Jo geno pe myero gibeo i yube pa wii ki paro ma pe ocwec maber ikom ngo ma obedo atir. Yiegi myero olare maber i Lok pa Lubanga, pi kane cawa me temo bino, ka gicwalo gi i wie kacoke me dwoko i yiegi, gibiro romo mi yube pa geno ma tye i gine, ki cwinyi mato ki lworo.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> Cwalo penyo, cwalo penyo, cwalo penyo. Lok ma wanyutu i bot piny myero obedo bot wa ada ma tye ki ngima. Obedo pire tek ni, i gengo lok pa yie ma wan waparo ni gin tung pa yie, pe myero watic ki lok me lweny ma pe maler ducu. Magi twero miyo lamec bedo i mut, ento pe gipako ada. Myero wanyutu lok me lweny ma maler ki twero, ma pe keken romo miyo lamec wa bedo i mut, ento bende romo bedo piny i tem ma orwate loyo ki penyo ma otuk tek. I bot joma kigudo kwo gi calo lapeny me lok, tye peko madwong ni pe gikobo Lok pa Lubanga i tiking maber. Ka wamete ki lamec, myero temo wa ma pire tek obed ni wanyutu lok i yo ma cako miyo paro ma rwom i wii ne, pe keken wamito me medo geno pa ngat ma oyie.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> Pe i piny iye dano romo medo tutwal i ngec ki twero me paro, myero pe obedo paro ni peke mito me yeny matwal kacel kacel i Lok pa Lubanga pi can ma med. Calo jo, kikwaco wa gin gin me bedo jikwani pa porofeci. Myero wa bed ki lube maber, pi wa neno can mo keken ma Lubanga binyutu bot wa. Myero wa neno nyepi ma acaki me ada; ci ki kwano ma ki kwayo, romo nongo can ma maler mapol, ma romo kelo bot jo mukene.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> "Ka jo pa Lubanga tye kicwiny maleng, gipopore ki ler ma gitye kede kombedi, wa twero bedo atir ni pe obimaro gi. En aye mere pa Iye ni gi myero kare kare turo anyim me cwako ler ma omedo, ma tye ka med-med pire kene, ma tye ka miyo gi ler. Kit me kanisa kombedi pe tye mamiyo Lubanga cwiny. Obino iye geno i gi kene, ma omino ginen ni pe tye mite me adieri mapol ki ler madwong maloyo. Wan tye katic i cawa ma Satan tye ka tic i tung lacam ki i tung lacuc, i anyim wa ki i anyuma wa; ento calo jo, wan tye ka nino. Mere pa Lubanga tye ni dwon ma bi winy ma bi coyo jo pa Iye me cako tic." Testimonies, volume 5, 707, 708.

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