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

Buk pa Daniel - Namba 160

The Prophetic Significance of Daniel’s Last Vision: Unveiling Truth for the Last Days

Dwong me lanabi pa maono pa Daniel ma agiki: nyutu atir pi cawa me agiki

Author

Jeff Pippenger

Published

March 26, 2024

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Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.

I Pot Buk me apar, Daniel kinyutu ni odwogo ki i nino me kucwiny, ki tero me yo adek pa Lok pa Apwoyo ma pe kato. Ci Gabriel omiyo Daniel rek me poro me Pot Buk me apar acel, kun bene nyutu rek pa can pa Dog Hiddekel madit.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> Tye mito madwong tutwal me kwano ki yaro matek Lok pa Lubanga. Loyo gin weng, Daniel ki Apokor myero kiketo gi i wang cwiny madwong, macalo pe pwod otime con i tari pa tic wa. Wa twero bedo ka waco manok i yore mogo ikom twero pa Roma ki kit pa Papa; ento myero wakwaco ngec pi gin ma jonabi ki joapostol gicono i kom twero pa Roho Maleng pa Lubanga. Roho Maleng ocweyo gin weng i kit man, kacel i mino poropheti ki i gin ma otyeko nyutu, wek opwony wa ni ngat pa dano ma tye latic myero kigoyo woko ki wang, kican i Kristo; ento Rwot Lubanga pa polo ki cik pa En myero kigolo malo.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> Kwan buk pa Daniel. Poyo keken keken kit ma con otime i lobo loyo ma ki nyuto kany. Nen lutic me lobo, bung me tam, lwak lweny ma tye ki dwong; kede nen kit ma Lubanga otimo me keto piny dwong pa dano, kede oketo dwong pa dano i mot. Lubanga keken ki nyutu calo madwong. I neno pa lacam, ki nene ka oketo piny rwot acel ma tye ki dwong, kede oketo malo mukene. Ki nyutu ni en Rwot ma loyo piny weng, tye ka keto lobo loyo pa en ma pe giko—Ladit me nino, Lubanga mangima, Tyen me ngec weng, Rwot me kombedi, En ma nyuto gin ma bino. Kwan kede ngene ni dano obedo lacan, obedo lalar, ngima pa dano matidi, tye ka luwo bal, kede tye ki bal, ka yweyo cwinye woko i gin ma pe tye.

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> Pwonye Maleng ki wic pa Isaya nyutu wa bot Lubanga, Lubanga ma tye ngima, macalo en ma meko wii wa loyo gin weng—bot Lubanga ma oyabu i Kiristo. “Pi wa, lati okoko; pi wa, laco kimiyo wa: ci twero pa lobo obedo i puke ne: ci gicako waco nyingne ni: Ma Ogoc, Lamac, Lubanga Makwongo, Won me Kare Weng, Ladit me Kuc” [Isaya 9:6].

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.” Manuscript Releases, volume 16, 333, 334.

> Ler ma Daniel oyudo ki lwete pa Lubanga, kimiyo pire tek pi ceng me agiki man. Lamal ma oneno i tung pi pa Ulai ki Hiddekel, pi madit me Shinar, kombedi tye ka poko, ki gin weng ma kigiwaco cen, pe ka anyim dong gubino otime. Manuscript Releases, volume 16, 333, 334.

The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.

ဣသန့်ဝိညာဉ်တော်သည် ဒံယေလ၏ နောက်ဆုံးရူပါရုံ၌ရှိသော ပရောဖက်ပြုချက်ကို ပေးအပ်ရာတွင်လည်းကောင်း၊ “အဖြစ်အပျက်များ” ၌လည်းကောင်း “အမှုအရာတို့ကို ထိုသို့ ပုံသွင်းစီမံတော်မူသဖြင့်” ပထမအခန်း (ဆယ်) သည် နောက်ဆုံးအခန်း (တစ်ဆယ့်နှစ်) ကဲ့သို့ပင် နောက်ဆုံးသောနေ့ရက်များ၌ ဘုရားသခင်၏လူမျိုး၏ အတွေ့အကြုံကို ကိုယ်စားပြုလေသည်။ “ဤနောက်ဆုံးသောနေ့ရက်များအတွက် အထူးပေးထားသော” ဟိဒ္ဒေကေလမြစ်၏အလင်းကို ဖွဲ့စည်းထားသော ထိုအခန်းသုံးခန်း၏ ပုံသွင်းဖွဲ့စည်းခြင်းသည် “သမ္မာတရား” ၏ အဆင့်သုံးဆင့်ဆိုင်ရာ သတ်မှတ်ချက်ကို သယ်ဆောင်စေရန် ရည်ရွယ်ထားခြင်းဖြစ်သည်။ ပထမသည် နောက်ဆုံးနှင့် ကိုက်ညီပြီး၊ အလယ်သည် ပုန်ကန်ခြင်းကို ကိုယ်စားပြုသည်ဖြစ်ရာ၊ ထိုအထဲ၌ ကျွန်ုပ်တို့သည် ဟေဗြဲအက္ခရာစဉ်၏ ပထမ၊ တစ်ဆယ့်သုံးမြောက်နှင့် နောက်ဆုံးအက္ခရာတို့ဖြင့် ဖွဲ့စည်းထားသော ဟေဗြဲစကားလုံး “သမ္မာတရား” ၏ ဖွဲ့စည်းပုံကိုသာမက၊ အာလဖနှင့် အိုမေဂါ၏ လက်မှတ်ကိုလည်း မြင်တွေ့ရကြသည်။

Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.

Danyel 10 nyutu jo 144,000 ma gi ngeyo lagony “chazon” me higa 2,520, kacel ki lagony “mareh” me higa 2,300. Pe keken gi ngeyo lagony aryo magi, ento bende gi tye ki rwako pa kikweyo ki yie, ma kicono ki lagony “marah” me “the appearance”, ma obedo “feminine” ki “causative”.

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> Pi piny wic ki cwiny, kacel ki ring, cik pa Lubanga ni teko kinongo ki temo. Latiyo aye ma kelo medo. Kakare ki cik man, Lubanga omiyo i lokne yore me medo pa piny wic ki pa tipu.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> Biblia tye ki cik weng ma dano mito ngeyo, wek gi yub maber pi bedo man onyo pi bedo ma bino. Kede, cik magi romo ngeyo gi dano weng. Pe tye ngat mo ma cwinyne yaro mapwonyone, ma romo kwano lok acel i Biblia ka pe oyudo i iye par ma konyo mo. Ento mapwonyo pa Biblia ma pire tek pe yudore ki kwano me kare kare onyo kwano ma pe ogamo. Kit ma dit me adwogi pa ne pe kiketo kam ma ngat ma turo tutwal onyo ma pe paro maber romo neno. Jami ne ma wel mapol obedo tutwal i piny mabor, kede romo keken yudo gi ki yenyo ma rigoro kede temo ma pe ocung. Adwogi ma cweyo rwom madit weng myero ki yenyo gi ki rwako gi, ‘ka kany matin, kede ka kany matin.’ Yesaya 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> Ka gin opuro kany kede gitere kacel, gubinongo ni gikwero rwate maber ki mukene. Injili acel acel tye macedo bot mukene; lok me lanabi acel acel tye macalo poyo me mukene; gin atir acel acel tye macalo medo me cweyo gin atir mukene. Gin me cal i cik pa jo Yahudi ginyutu maler ki Injili. Cik acel acel i Lok pa Lubanga tye ki kabedo ne; gin acel acel ma atir tye ki tiyo ne. Ki rwom ma opong weng, i yore me cimo ne ki i timo ne, nyutu lamal bot Lacoyo ne. Rwom calo man, pa par mo keken pe romo paro onyo cweyo ne; par pa Ma Pe ki Agiki keken obedo ma romo.

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> I pango yik mapol keken ki kwano kit ma gitye kwede, twero ma madwong loyo me paro pa dano obedo i tic ma tek tutwal. Pe tye dano mo keken ma twero donyo i kwano macalo eni ka pe omedo twero me paro.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> Ber pa wii ma pwony pa Baibul kelo pe tye keken i yenyone ada ki kelo gin kacel. Obedo kede i temo ma mite me mako ngec pa jami ma ki nyutu. Wii ma gityeko tic kwede keken i jami me kare kare, dong doko matin ki teko peke. Ka pe gityeko temo ne me ngeyo ada madit ma turo loyo, ci i cawa mo twero me medo woto woko. Pi gwoko woko ikom kato wii piny man, kede pi kwanyo me medo, pe tye gin mukene ma romo rwate ki pwony ikom Lok pa Lubanga. I yo me puko wii, Baibul ber loyo buk mukene weng, onyo buki weng ka ki keto kacel. Madit pa jami ma ki nyutu iye, yot pa lokone ma tye ki kica, kede ber pa calone, gicoyo tami wii ki giyubo i malo, macalo pe tye gin mukene ma romo timo kamano. Pe tye pwony mukene ma romo miyo teko pa wii calo temo me mako ada ma madit loyo me nyutu. Wii ma ki keto i kube kwede tami pa En ma pe tye agiki, nyaka mede ki doko tek.

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> Keken bene twero pa Bibul en madit loyo i yub pa kit me lamo. Dano, ma ocweyo pi ludito kwede Lubanga, romo keken i ludito man nongo ngima ma adaa ki yub pa bedo ne. Ocweyo ne pi nongo i Lubanga mor ma maloyo weng; pe romo nongo i gin mukene mo keken gin ma romo keto kuc i cwinya, ma romo pongo lapir ki leny me cwinya. En ma ki lamo ma adaa ki cwinya ma mito yubo, ka tye ka kwano Lok pa Lubanga, ka yeny me ngeyo ada pa ne, bikobo ne i rwom kwede Lacoyo pa Lok en; ci, labongo ka yero pa kene keken, pe tye rim me gin ma romo i yub pa bedo ne.

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> I kit me coc ne mapol-lapol kede lok pa gin mapol, Bibul tye ki gin mo ma weko paro pa dano weng te, kede ma yuko cwiny pa jo weng. I pot buk ne gineno gin ma otime con tutwal; lok pa kwo pa ngat ma atir maloyo; yore me tero lobo pa piny me weko piny obed i kwer, kede me weko ot obed i kwer—yore ma ngec me paro pa dano pe otyeko maromo kwede. Tye kwede tam ma piny mako madit, kede coc me wer ma mamit maloyo kede ma malo loyo, ma cwiny tedo maloyo kede ma coyo cwiny loyo. Kadi ka ki tam gi calo man keken, coc pa Bibul i wel tye maloyo tutwal ma pe ki twero pim bot tic me coc pa ngat acel keken; ento ka ki neno gi i rwomgi ki paro madit ma i wi, gitye ki piny ma gicwalo mapol tutwal, kede welgi bedo madit ma pe ki twero pim. Ka ki neno gi i lero pa paro man, lok weng tye ki mit manyen. I lok atir ma kiwaco gi ceke maber tutwal, tye iye yore ma malo calo polo, kede ma gubello kare ma pe giko.

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.

> Lok madit ma i Baibul, ma lok mukene weng i buk weng kicung iye, obedo kite me War, dwogo cal pa Lubanga i pwinye pa dano. Cako ki cing acel me lacim i lok ma kicoyo i Eden nyo i kica ma agiki ma lalingo me buk me Revelation, ‘Gibaneno wang pa En; ki Nying pa En biben bedo i wi me anyim pa gin’ (Revelation 22:4), dwon pa buk weng ki but weng me lok i Baibul obedo yabo pa lok ma alara man,—nyayo malo pa dano,—twero pa Lubanga, ‘ma omiyo wa lamaloyo kun Rwot wa Yesu Kristo.’ 1 Korint 15:57. Education, 123-125.

In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”

San yo we teksto a saita vao, hita fa ny Baiboly, raha dinihina amin’ny lafiny rehetra amin’ny haisoratra, dia ambony lavitra noho izay rehetra vokarin’olombelona. Hoy i Rahavavy White: “Ao amin’ny pejiny no ahitana tantara tranainy indrindra; tantaram-piainana izay tena mifanaraka indrindra amin’ny fiainana; foto-pitsipiky ny fitondrana ho an’ny fanapahana ny fanjakana, ho an’ny fandaminana ny ankohonana—foto-pitsipika izay tsy mbola nosahian’ny fahendren’olombelona. Ahitana filozofia lalina indrindra izy, tononkalo mamy indrindra sy ambony indrindra, feno hafanam-po indrindra ary mampangorakoraka indrindra,” ary koa fa “rafitra toy izany dia tsy misy saina hafa afa-tsy ny an’ilay Tsy Manam-petra no afaka mamorona na mandrafitra azy.”

All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.

मानवजातिका ती सब मान्य नियमहरू, जसले साहित्यको संरचना प्रदान गर्ने नियमहरूलाई पहिचान गर्छन्, बाइबलद्वारा अतिक्रमित भएका छन्। मानवजातिका विश्वविद्यालयहरूमा प्रस्तुत गरिने ती सिद्धान्तहरू, जसले सामान्य वा निम्न स्तरको साहित्यदेखि लिएर मानव साहित्यका उत्कृष्ट कृतिहरूसम्मको भिन्नतालाई चिन्हित गर्छन्, ती सबै बाइबलद्वारा अतिक्रमित भएका छन्। यसलाई मनमा राख्दै, यो स्वीकार गर्न योग्य छ कि सम्पूर्ण बाइबलको भविष्यसूचक साक्ष्यको चरमबिन्दु, महान् निष्कर्ष, दानिएलको अन्तिम दर्शनमा प्रतिनिधित्व गरिएको छ। यही नै भविष्यसूचक साक्ष्यको शिरोमणि हो, र मानव साहित्यमा दानिएल अध्याय एघारको साक्ष्य—पद १ देखि आरम्भ भएर अध्याय बाह्रको पद ४ सम्म निरन्तर जाने—को निकट आउने कुनै चरमबिन्दु छैन।

In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.

I buk me Revelation, buk weng me Bibul gidok i acel kede gityeko agika; kede i Revelation gicako cing acel me porofeci calo i buk pa Daniel; ento ka gibed ka rwate, buk pa Daniel obedo waco ma acel, kede Revelation obedo ma agiki. Gin weng tye i waco ma acel, kede gin weng tye i buk pa Daniel; kede wang ma malo loyo pa buk obedo gin-nene ma kicono i but River Hiddekel. Wang ma malo loyo pa gin matime ma kityeko miketo calo i gin-nene eno cako i veso 40, kede mede nyaka buk kigodo i veso 4 me chapta 12. Veso meno giketo calo agiki mapire tek pa adiera me porofeci weng ma kigiwaco onyo kicone i coc ki dano maleng me con, kiromo Sista White.

What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.

Gin ma kelo i tyeko ne i chapta apar acel obedo histori matye i iye chapta, ma nyutu ngeyo ma atir pi veso abicel mag agiki me chapta apar acel, kun gin adek — dragaun, leero ki lanabi ma pe adwogi — tye kombedi gitelone piny bot giko pa kare me tem pa dano. Sister White yero cik ma iye man ka diret.

> “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. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> Pe wa tye ki cawa me wiro. Cawa me bal matek tye i wang wa. Piny dong kigoyo jwii me lweny. I kare matidi, tuk me bal ma kiwaco ikomgi i lok pa Nabii bitime. Lok pa Nabii ma i Buk Daniel, kit apar acel, ocake macek opongo weng. Lamac mapol me gin matime con i opongo pa lok man bibi dok pako. I lok me apar abicel kiwaco ikom teko ma, ‘bikwo cwiny, dok odwogo, bityeko rac me cwiny ikom lagam maleng; ka man obitime; bi pe keken odwogo, bineny tam ki gin ma otwaco lagam maleng. Gin me lweny bibero i lwakne, kibalo keken me teko, kicako kwalo sadaka me kare ki kare, ki keto kwer ma kelo opoto. Gin ma timo marac ikom lagam, bikoto gi ki yaro me wiye; ento jo ma ngene Lubanga gi bibi bedo tek, ka bitimo tic madit. Gin ma ngeyo i iye jo bibikwano jo mapol; ento gibikube ki tong, ki mac, ki kato gi i twero, ki kwalo gin gi, pi nino mapol. Kombedi, ka gibikube, gibikonyo gi kony matidi; ento jo mapol bibi meko kwede gi ki yaro me wiye. Kacel, i gin ma ngeyo, mogo bibi kube, me roto gi, me yweyo gi, me miyo gi maleng, nyo oko i cawa me agiki; pien dong obedo pi cawa ma kiketo kwede. Rwot bitimo ci wiye; bityeko moko onwe i malo, ka bin miyo onwe madit maloyo lubanga weng, ka bino waco lok ma pire tek ikom Lubanga me lubanga, ka bino bedo maber nyo kare me rac me cwiny opongo; pien gin ma kiketo woko bitime.’ Daniel 11:30-36.

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> Gin ma rwate ki gin ma kiyaro iye i lok man bi time. Wan neno alama ni Satan tye ka gamo cing racen i paro pa dano ma pe tye ki bwoya pa Lubanga i anyimgi. Wek dano weng kwano ki ngeyo maber lok me poro pa buk man, pien kombedi wan tye ka donyo iye cawa me pinyruo ma kiwaco iye:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> I kare meno Mikael bicung, laco madit ma ocungo pi nyithin pa jo mamegi; ki bi bedo cawa me peko, ma pe obedo kare mo keken kun obedo lwak nyaka i kare meno; ki i kare meno jo mamegi biyubu woko ki peko, jo weng ma bineno ocoyo i buk. Ki jo mapol ikin gi ma gicano i lupur me piny bicuke; mogo i ngima matwal, ento mogo i mwon ki nyodo matwal. Ki gi ma tye ki ngec bikeny macalo maler me polo; ki gi ma giroko jo mapol i bedo kakare bikeny macalo nyota me polo matwal ki matwal. Ento in, o Daniel, cego lokgi, ki keto cing i buk, nyaka i kare me agiki; jo mapol bi wot dok dwogo, ki ngec bi medo. Daniel 12:1-4. Manuscript Releases, namba 13, 394.

In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.

ꯃꯐꯝ ꯑꯁꯤꯗ ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯅ ꯑꯍꯥꯟꯕꯗ ꯗꯥꯅꯤꯌꯦꯜ ꯂꯩꯃꯥ ꯑꯃꯁꯨꯡ ꯑꯇꯣꯞꯄ ꯄꯥꯎꯕꯥ ꯆꯥꯞꯇꯔ ꯑꯃꯈꯛ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯃ “ꯃꯁꯤꯗ ꯂꯩꯔꯤꯕ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯁꯤ ꯃꯐꯝ ꯍꯥꯏꯗꯨꯅ ꯍꯧꯖꯤꯛ ꯊꯣꯛꯂꯛꯄ ꯍꯤꯁꯇꯣꯔꯤ ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯁꯥ ꯑꯃꯥ ꯑꯃꯨꯛ ꯍꯪꯒꯠꯂꯒꯅꯤ” ꯍꯥꯏꯕ ꯂꯝꯆꯠ ꯑꯁꯤ ꯁꯥꯛꯅꯈꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯃꯍꯥꯛꯅ ꯈꯪꯍꯟꯅ ꯚꯔꯁ ꯊꯔꯥ ꯇꯧꯕꯥꯗꯒꯤ ꯊꯔꯥ ꯇꯔꯨꯛꯄ ꯐꯥꯎꯕ ꯁꯤꯗ ꯂꯩꯔꯤꯕ ꯋꯥꯍꯩꯁꯤꯡ ꯈꯣꯝꯖꯤꯜꯂꯤ, ꯑꯗꯨꯒ ꯃꯈꯥꯗ “ꯋꯥꯍꯩ ꯑꯁꯤꯁꯤꯡꯗ ꯄꯟꯊꯣꯛꯄ ꯃꯍꯥꯛꯇ ꯆꯥꯡꯏꯕ ꯁꯤꯅꯁꯤꯡ ꯊꯣꯛꯂꯒꯅꯤ” ꯍꯥꯏꯕ ꯋꯥꯍꯩ ꯑꯁꯤ ꯍꯥꯏꯈꯤ꯫ ꯚꯔꯁ ꯊꯔꯥ ꯇꯧꯕꯥꯗꯒꯤ ꯊꯔꯥ ꯇꯔꯨꯛꯄ ꯐꯥꯎꯕ ꯑꯁꯤ ꯈꯪꯍꯟꯕ ꯃꯇꯨꯡꯗ, ꯑꯃꯁꯨꯡ ꯚꯔꯁ ꯑꯗꯨꯁꯤꯡꯒꯤ ꯃꯇꯥꯝ ꯆꯥꯡꯏꯕ ꯁꯤꯅꯁꯤꯡ ꯊꯣꯛꯂꯒꯅꯤ ꯍꯥꯏꯕ ꯃꯇꯨꯡꯗ, ꯃꯍꯥꯛꯅ ꯆꯥꯞꯇꯔ ꯑꯃꯇꯥꯒꯤ ꯚꯔꯁ ꯑꯃꯗ ꯃꯥꯏꯀꯦꯜ ꯂꯦꯡꯂꯛꯄ ꯃꯇꯝ, ꯑꯗꯨꯒꯤ ꯄ꯭ꯔꯣꯕꯦꯁꯟ ꯂꯣꯏꯁꯤꯟꯕ ꯃꯇꯝ ꯑꯁꯤ ꯈꯪꯍꯟꯈꯤ꯫ ꯃꯁꯤ ꯇꯧꯔꯤꯕꯗ, ꯃꯍꯥꯛꯅ ꯚꯔꯁ ꯇꯔꯨꯛꯇ ꯍꯩꯈꯛ ꯑꯁꯤ ꯊꯣꯛꯍꯟꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯥꯏꯀꯦꯜ ꯂꯦꯡꯂꯛꯄꯒꯤ ꯃꯃꯥꯡꯗ ꯈꯨꯗꯝ ꯑꯃꯨꯛ ꯍꯦꯟꯅ ꯂꯩꯔꯤꯕ ꯍꯤꯁꯇꯣꯔꯤ ꯑꯁꯤꯗ ꯃꯁꯤꯡ ꯍꯥꯞꯆꯤꯜꯂꯤ꯫

More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.

Pe acel keken wa otuko mukato pa lok 30 bot 36, kede kit ma gin rwate ki lok 40 bot 45 me Daniyeli 11; kombedi wanabicako tam ikom kare mapat pa mukato me porofetik i chapita 11 ma gidwoko odoko i lok agiki abicel magi. Ento, pud pe wa timo meno, wanabidok wanyuto kube macek pa rwate me lok 30 bot 36 ki lok 40 bot 45.

Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.

Vèsè trant make tranzisyon soti nan Wòm payen pou rive nan Wòm papal la. Istwa tranzisyon sa a trete nan divès pasaj pwofetik ki idantifye dat tankou ane 330, 508, 533 ak 538. Gen lòt makè pwofetik nan tranzisyon soti nan katriyèm wayòm lan pou rive nan senkyèm wayòm pwofesi Bib la, men nan vèsè trant-en, Wòm payen leve kanpe an favè papote a, jan Klovis reprezante sa nan ane 496. Pouvwa payen yo, ki okòmansman reprezante pa Klovis nan vèsè a, akonpli travay pou retire tout rezistans payen an (“sakrifis tout tan an”) kont monte papote a rive nan ane 508. Lagè epòk sa yo pote destriksyon kont Vil Wòm nan pandan istwa sa a, jan “tanp fòs la” reprezante l la, epi rive nan ane 538, pouvwa payen yo mete papote a sou twòn latè a, epi apre sa li pase yon lwa dimanch nan Konsèy Orléans la.

Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.

لە 32–36 ރަނގަޅު އަޔަތްތަކުގައި ޕޭޕަސީއިން އެއިރު އަނެއްކާ އަނިޔާވެރި ހަރުބައިތައް، އަނދިރި ޒަމާނުގެ 1260 އަހަރު ތެރޭ އެކުރި ގޮތުން، ﷲގެ އަމާންވެރިންގެ މައްޗަށް ގެނެސްގެން އައި މަރާމާރީ ހަރުބައި ދެނެގަނެއެވެ. އަޚިރުގައި 36 ވަނަ އަޔަތުގައި ޕޭޕަސީ އޭނާގެ ނިމުމަށް ބާރާއެވެ. 40 ވަނަ އަޔަތުގައި ރީގަން އެންޓީކްރައިސްޓާއެކު ސިއްރީ ގުޅުމެއް އުފެއްދިއެވެ؛ އެއީ 508 އަހަރުން ފަށާ ތަމްސީލުކޮށް ދެއްކޭ ގޮތުގައި ޕްރޮޓެސްޓަންޓިޒަމްގެ މުޤާވަމަތް ނަގާލެވިފައި ވެއްޖެ ވަގުތު މާކުކުރި ކަމެވެ. ރީގަންގެ މާލީ އިލްތިޒާމާއި އަދި ލަޝްކަރީ ބާރު ޚަރަދުކުރުން، 496 އަހަރުގައި ޕޭޕަސީއަށް ތެދުވި “arms” އިން ތަމްސީލުކޮށް ދެއްކިފައި ވެއެވެ. ރޫމް އަވަށުން ތަމްސީލުވާ ޕޭގަން ރޯމްގެ ޤުއްވަތުގެ މަޤްދިސް ހަލާކުކުރުން، އަވަހަށް އަންނަ އާދީއްތަ ޤާނޫނުގައި އެމެރިކާގެ ޤާނޫނު އަސާސީ ހަލާކުވުމަށް ތަމްސީލެވެ؛ އެހެނީ ޤާނޫނު އަސާސީ އަކީ ޔޫނައިޓެޑް ސްޓޭޓްސްގެ ޤުއްވަތުގެ މަޤްދިސް ކަމެވެ. އާދީއްތަ ޤާނޫނުގައި ޕޭޕަސީ އަލުން އެއްކަލަ ބިންގެ އަރިހުގެ ތަޚުތުގައި ބަހައްޓައި ލެވޭނެއެވެ؛ އެއީ 538 އަހަރުން ތަމްސީލުކޮށް ދެއްކޭ ކަމެވެ.

Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.

Ci bi cako kare me agiki pa luro me neko ma lwak pa Paapa oketo bot joma geno pa Lubanga, macalo ma otime i kare me otum ki 538 nyo 1798. Man bi kelo bot giko me kare me tem pa dano, ka Mikael ocung, macalo ma kiyaro ki 1798, ka lwak pa Paapa, ma otye ocero maber pi mwaka 1260, onongo nongo keco pa cwoc ma kelo tho.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> I kare acel, ka an obedo i New York City, i cawa, onongo kikwayo an me neno ot ma onongo gitye koyo lawir ki lawir, onongo gitye dong malo bot polo. Ot magi onongo gikwanyo kwer ni pe mac twero bolo gi, ki onongo giyubo gi pi miyo ducu bot lawigi kacel ki jo mayubogi. Malo kede malo ot magi onongo gimedo malo, ci i iye onongo gitiye kwede jami me yubo ma otum loyo weng. Jo ma ot magi obedo gi pe onongo gibuto penyo i cwinygi ni, “Wa twero nining me miyo ducu bot Lubanga i kit maber loyo?” Rwot pe onongo obedo i paro-gi.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Aparo ni: ‘O, ka jogi ma i kit man gicako keto lonyo gi onongo romo neno wotgi calo ka Lubanga neno! Gibedo giyubo ot ma ber tutwal mapol, ento i wang Rwot pa lobo weng, tamogi ki yikogi obedo apuk tutwal. Pe gitye ka tute ki twero weng pa cwiny ki wi me nongo kit me miyo Lubanga dwong. Gityeko woko neno man, tic ma acel pa dano.’

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Ka gityeko cako keto ot ma lamal-lamal, won-otgi gudo kidi ki cwinypidi ma loyo, pien gi tye ki cente me tic me miny cwinya gi keken, ki me cako nyinyi i cwiny pa jo ma tye oko-gi. Cente mapol ma gicoyo kany giononge ki kit me kobo kwer marac, ki me opoto dano lwal. Gi wiyi pe ni i polo ki gwoko rekod pa tic me cente mo keken; tic mo keken ma pe atir, tito mo keken ma obedo bwola, kany ki coyo iye. Cawa tye kabino ma, i bwola gi ki cwinypidi gi, dano bipoko tung mo ma Rwot pe bi yee gi oyabo maloyo, ci gibinongo ni paciens pa Yehova tye ki rwom.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Gin ma malubo odonyo anyim i wang an en alaaram me mac. Dano neno ot madongo ma gi tami ni mac pe romo donyo i gi, gi waco ni, ‘Gin ki kuc opong weng.’ Ento ot man gi giko pye ki mac calo kitye ki piic. Enjini me mac pe romo timo gin mo keken me gengo goro. Latic me mac pe gi twero me tiyo kwede enjini man.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> Kimiyo an ngec ni, ka cawa pa Rwot obino, ka pe obedo yubo mo ocako i cwiny pa jo ma mito dwong ki mito bedo malo loyo, jo binongo ni cing ma con obedo tek me gwoko kwo obi bedo tek me obalo. Twero mo me piny pe twero gengo cing pa Lubanga. Pe tye jami mo me yiko gang ma romo gwoko gi ki obalo, ka cawa ma Lubanga otito obino me cwalo kom i jo pi pe yaro Cik pa En ki pi mito dwong pa keni keni.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> Pe tye jo mapol, kadi i tung jo me kwano kacel ki ladit me lobo, ma ngene maber kaka ma omiyo kit pa lobo dano ma kombedi obedo kamano. Jogi ma tye i twero me loyo gamente pe romo yubu peko pa poko kica pa cwiny, duk, labwor ma pire tek, ki bal me kica ma tye dok oywoto. Gitye ka temo matek, pe ki ber, me keto tic pa cente i twol ma pire tek. Ka dano gibedo winyo mapol pwony pa lok pa Lubanga, gubinongo adwogi me peko ma cogo wii gi.

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Coc pa Lubanga tito kit pa lobo ma pud pe obino dwogo pa aryo pa Kristo. I kom jo ma ki kwanyo ki cwako goro marac ka gitye ka cogo lony madwong, kiketo i coc ni: “Wun otyeko cogo lony pi ceng me agiki. Nen, coop pa jo lutic ma gicobo i puru mamegi, ma gityeko gengo ne ki yubu mamegi, tye ka kwayo; kendo dwone pa jo ma gicobo otyeko donyo i winye pa Rwot me lwak. Wun otyeko bedo i lamero i piny, kendo otyeko bedo nono; wun otyeko yik cwinye mamegi, calo i nino me cwic. Wun otyeko cwalo apo ikom ngat maleng, kendo otyeko golo ne; ento pe orib bot wun.” Yakobo 5:3-6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> Ento ngat mane okwano ngec me ciko ma ki miyo ki aloka pa cawa ma tye ka poko-gi oyot-oyot? Ngo ma kobo i poyo wii pa jo piny? Lokruok mane neno i kit bedo gi obedo ngo? Pe mapol maloyo ma ne ki neno i kit bedo pa jo me piny pa Noa. Ki cuke i tic me piny ki i mere me piny, jo ma obedo con i kare mapir ki pi madit “pe gi ngeyo nyaka pi madit obino, ocoyo gi weng.” Matayo 24:39. Gi tye ki ngec me ciko ma ki cwayo ki Polo, ento gi kwero winyo. Kede tin, piny, ma giyaro dwon me ciko pa Lubanga weng, tye ka turo oyot i bal pa matwal.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.

> “Dunia digerakkan oleh roh peperangan. Nubuat dalam Daniel pasal sebelas hampir mencapai penggenapannya yang sepenuhnya. Tidak lama lagi, adegan-adegan kesusahan yang disebutkan dalam nubuat-nubuat itu akan terjadi.” Testimonies, jilid 9, 12–14.

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