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# The Book of Daniel - Number Ten

Buk me Daniel - Namba Apar

The Process

Yore me timo

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

I Dyer acel pa Daniel, gi okweyo Daniel ceto i tigi me omwaka 70 ma Jeremiah onongo owaco lok pa poropheti, kede omedo iye omwaka acel pa Cyrus.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Daniel onongo mede obedo nyaka mwaka me acel pa Rwot Cyrus. Daniel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Kamano, Daniel odong i kwo nyaka kare weng me higa 70 me laka otum, nyaka cik ma omiyo twero me dwogo Israel me con pi cweyo odoco Jerusalem ki dwogo i kit maber.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Ka i mwaka me acel pa Cyrus, rwot pa Peresia, pi myero lok pa Laa Rwot ma ki waco ki lwak pa Jeremia otimore, Laa Rwot owoyo cwinya pa Cyrus, rwot pa Peresia, pi oyaro lok i lobo weng pa iye, bende ocone i coc, waco ni. Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Kamano, Daniel obedo alama pa yore me temo pa 144,000 ma ocako i ceng 11 me dwe September, 2001, ci pwod mede nyo i “cik”, ma goyo alama pa kwaco ni wot woko ki Babilon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Ki an owinyo dwon macel ma obino ki i polo ma owaco ni, Binu woko ki iye, jo me an, pi pe upang i richo pa en, ki pi pe uyudo gin me gonyo pa en. Pien richo pa en o chopo nyaka i polo, ki Lubanga oparo bal pa en. Revelation 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Mwaka 70 me cogo obedo kare me temo ki yweyo pa jo 144,000. I ceng 11 me September, 2001, Woe adek me Islam obino. Man keken gineno ki jo ma gamako ada me tong piny me Adventism. Woe acel ki Woe aryo ne ginyero maber calo Islam ki jo acaki. I cati me jo acaki me 1843 ki me 1850, ma Ellen White ogamo, ki ma ginyero calo opongo me Habakkuk chapta 2, Islam ginyero calo Tarumbeta 5 ki 6. Tarumbeta adek agiki gin Tarumbeta me Woe.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ci aneno ka awinyo malaika mo ma aero i tung polo, kun owaco ki dwon madwong: Peko, peko, peko, bot jo ma bedo i piny, pi dwon luru mapat pa malaika adek ma pud pe gigoyo luru! Yabo 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Ka tye turumpet me peko adek, ki turumpet me peko ma acel ki ma aryo obedo Islam, dong obedo yot me ngeyo ni turumpet me peko ma adek bene obedo Islam. Rwom acel i cal me Islam calo turumpet me peko en gengo gi; ci lacen, kare ma ki weko gi woko. Sister White nyutu yamo angwen me Revelation seven calo ‘faras ma rweny’, ma tye ka yeny me ‘poto woko’ ki ‘kelo tho ki balo piny’ i dulone.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Malaika tye ka mako yamo angwen; yamo magi ki nyutu calo faras ma tye ki mirima, ma tye ka temo me loke pire kene ki woto ki dwiro i wi piny weng, kelo balo ki tho i yo ne.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> Could you confirm which language you mean by “laj” (e.g., Lango/Leb Lango, ISO 639-3: laj)? Once confirmed, I will provide the translation.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Malaika angwen ma tye ka gamo yie angwen, bende tye ka gamo “farasi ma opong ki keca” pa poropheti pa Bibul ma kelo tho ki balo. I Apokor dyer abongwen, kama kiyaro turumbeta me “Woe” me acel ki me aryo, tye Rwot ma kiyaro. En kiyaro i Apokor “abongwen–apar acel.”

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Kadong onongo gi tye ki rwot ma tye i wi gi, ma en malaika pa bur ma pe tye piny, ma nyinge i leb Ibrani en Abaddon, ento i leb Gerik nyinge en Apollyon. Calo ni tye i wi gi. Revelation 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Nying pa rwot pa Islam, ki eka kit ma obedo kwede, tye “Abaddon” i Leb Hebru, ki “Apollyon” i Leb Girik. I Old Testament ki New Testament, ma kiketo gi i Leb Hebru ki Leb Girik, kit pa Islam onen i tito pa nying aryo man. I lok aryo weng, tito ne obedo “tho ki laliro.” Sister White owaco ni “faras ma kudi” ma malayika angwen tye kanyo woko, ka jo 144,000 gitye ka kicoyo gi lanyut, tye ka tamo me golore woko ki kelo “tho ki laliro” i yoo ne.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Lok ma macek i Buk pa Lubanga ikom Islam, en Ismael, laco pa gin ma gi gwoko dini me Islam. I lok ma macek, kityeko nyuto ne calo dano ma otur; ki lok ma kikobo calo 'otur' twero ne bedo 'punda pa Arabu ma otur'. Lok me porofet ma macek ikom Islam, obedo ishara pa dul me farasi; ki farasi en kit ma lakere pa con gityeko yaro Islam me 'Woe' macek ki mariyo i cal aryo ma maleng. Yamo angwen i Buk me Pwoc pa Yohana, lut abicel, gimako gi woko, onyo 'gicako gi piny', nyaka Lubanga oketo cing i jo me En. Yo me keto cing pa 144,000 obedo bende yo me temo ki yo me yweyo maleng.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Jami weng magi me nyutu pa lami obedo ki nyutu i kongo Daniel pi mwaka 70, ma ocako ki Jehoiakim—nyutu me miyo teko i kwena me acel—nyaka “cik” ma lwongo laco ki dako ki Babilon woko. Gengo Islam, ci dok weko ne woko, obedo kit me lami pa Islam calo nyutu me lok pa lami pa Bibul.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Ka gityeko miyo gi nying "kume angwen", gibedo i gengo ikare ma kityeko kiceto cing bot lutic pa Lubanga. I cako pa Woe me aryo, i poropheti me kare me 391 mwaka ki ceng 15 ma onongo okwedo i dwe me August 11, 1840, malaika angwen ma nyuto Islam pa Woe me aryo, gi "kigol woko." I agiki pa poropheti, gi "kigengo."

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Owaco bot malayika ma abicel ma otye ki tarumbeta ni, “Yweyo malayika angwen ma kigobo i dyer pi madit Euphrates.” Onongo malayika angwen giyweyo, ma kigero pi saa acel, ki ceng acel, ki dwe acel, ki higa acel, pi obo gin acel ki i adek pa dano. Revelation 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

I nino 11 me dwe me September, 2001, kwena ma acel i histori me jo 144,000 omiyone teko, ka Islam me ‘Woe’ ma adek ‘okweyo woko’. Ento kombedi cawa kacel ‘ogengo woko’. Sista White oyaro gin ma omiyo eni otime, ento ki i acaki wa myero wapoyo ni rwom me Islam i refarensi me Baibul ma acel en obedo me miyo jo me lobo cwiny marac, pien cing Ishmael bi bedo i tung dano weng, kacel ki cing dano weng bi bedo i tung Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Dwaro pa Islam i porofeci pa Bibilo obedo me cobo dul weng me lobo i rwom acel, ka gicung ikom Islam, me anyim pi kare ma United Nations obi loko cwinygi matek i bot jo ma gwoko Sabato. I ceng 11 me dwe me September, 2001, dano weng ma twero ngeyo 9/11 calo nyutu acaki me dwogo odoco me yore pa gin matime pa Millerite, obedo calo “Daniel” ka ki kelo ne i Babylon pi mwaka 70. Jehoiakim nyutu acaki pa yore me temo eni, ka Islam me Woe me adek kityeko weko ne woko, ento ki moko ne atir atir, pi Lubanga romo keto muhuri i bot jo mamegi.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Neno man kimii i higa 1847, i kare ma jo pa Advent ma tye ka gwoko Sabat onongo manok tutwal, kede ikin gi, manok keken onongo gitamo ni gwoko ne tye ki ber madwong ma romo miyo rek ma yubo jo pa Lubanga ki jo ma pe gene. Kombedi, tim pa neno meno cako onen. Cako pa ‘cawa me peko’ ma kiyaro kany, pe miti ni obedo cawa ma kec bicako yutgi; ento kare matidi i anyim me yutgi, ka Kristo tye i Ka Maleng. Ikare meno, ka tic me konyo tye ka kato, peko bibi aa i piny, kede gweng mapol bibi kwech, ento gibigwoko gi i kamu, pi pe gigeno tic pa malaika adek. Ikare meno, ‘kot me agiki,’ onyo dwogo cwiny ma aa bot Rwot, bibi aa me miyo twero i dwon madwong pa malaika adek, kede me miyo jo maleng bedo redi me bedo mot i kare ma kec me abiro ma agiki bibi yutgi. Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Mwaka 70 pa Daniel ocako i cawa 11 pa dwe me September, 2001, ka Islam ogol woko ki ogoyo kica i piny mapol, ka okwo le me piny ma i Apokarifa 13 piring ki pe kigeno. Potem kigeng woko Islam, pi tic pa malak ma adek omede otyeko. Tic pa malak ma adek obedo keto cal pa Lubanga i jo pa Lubanga, kace tici eno ocako i cawa 11 pa dwe me September, 2001, Kec me agiki ocako “sprinkle”. Bur acel pa Daniel tye ka nyutu kite me temo pa jo 144,000, kacako i cawa 11 pa dwe me September, 2001, ki mede nyaka “dwon” ma aryo me Apokarifa 18 olwongo kwer mukene pa Lubanga woko ki i Babulon. Kamano, Daniel nyutu jo ma dong tye i cing me lamo, nyaka i agiki pa kite me temo. Agiki pa kare me temo i bur acel pa Daniel kityeko yaro ne calo “agiki pa nino.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Koro ka giko nino ma rwot owaco ni kik kelogi i anyim, ladit pa jo me ot rwot okelogi i anyim Nebukaduneeza. Rwot otero lok ki gi; i iyegi weng, pe kinongo ngat mo macalo Daniel, Hananiah, Mishael ki Azariah; eka gibedo i anyim rwot. I gin weng me rieko ki ng’eyo ma rwot openyo gi, ononge gi ni gitye maber rwom apar maloyo jo me lamaleng weng ki jo me neno lacuce ma tye i lobo mame weng. Daniel 1:18-20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Temo me adek, ma tye ka yaro temo me laneno pi Daniel ki ladito adek, ne obedo kare ma Nebukaduneeza ogudo gi, ki onongo ginyutu ni gitye maber dog apar loyo jo weng — ajwaki ki jo meneno lacoc — ma tye i lobo weng pa en. Temo me adek tye ka yaro gudo, ki gudo ne otime i 'agiki pa nino.' I Buk pa Daniel, 'agiki pa nino' obedo ka Daniel otung i koba pa en.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> Jo mapol gibipwoyo, gibiloko maleng-leng, kadong gibitemo; ento jo marac gibitimo marac; kede pe ngat mo ikin jo marac binengeyo; ento jo lalaro ginengeyo.... Ki ber ngat ma kuro, ka obino i nino 1,335. Ento in (Daniel), wot i yo mamegi nyo agiki obino: pien ibed i kuc, kadong icung i pat mamegi i agiki pa nino.

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> Kare obino me Daniyeli obed i kabedo pa en ma kiketo iye. Kare obino me ler ma k’omiyo iye ceto i piny macalo pe con. Ka gin ma Rwot otimo pi gi tutwal bi woto i ler, ngec pa gi ikom Kristo ki lok pa lanabi ma lube iye bi medo tutwal ka gitye kore ki agiki pa gin matime pa piny man. The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Sista White nyutu “giko pa nino” i rwate kwede kit me loro ma i ves apar me chapta apar aryo me Daniel. En piny piny otiyo kwede ves apar, kacel ki “giko pa nino” me ves apar adek.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> Jo mapol gibipwoyo, gibiloko maleng-leng, kadong gibitemo; ento jo marac gibitimo marac; kede pe ngat mo ikin jo marac binengeyo; ento jo lalaro ginengeyo.... Ki ber ngat ma kuro, ka obino i nino 1,335. Ento in (Daniel), wot i yo mamegi nyo agiki obino: pien ibed i kuc, kadong icung i pat mamegi i agiki pa nino.

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘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 forever and ever.’

> Daniel kombedi tye i kabedo pa en, kede wan myero wami ne kabedo me waco bot jo. Lok wa myero owuok anyim calo lamak ma tye ka tungo. 'I kare meno, Mikael, rwot madit ma tye ka gwoko lutino pa jo ni, obi cako bedo; kede obed cawa me bal madit, ma pe obedo con ikare ma lobo obedo, nyo cono i kare meno; kede i kare meno jo pa in gikwanyo woko, dano acel acel ma gibineno kicoyo i buk. Kede jo mapol ikin-gi ma tye ka nino i tura piny gikwoke; mogo obedo i kwo ma pe giko, kede mogo i kuna ki cwer ma pe giko. Kede jo ma tye ki ngec gubedo mirimiro calo lacer me polo; kede gin ma gudwogo jo mapol i kwer ma ber gubedo calo lacim pi kare matwal ki matwal.'

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> Lok magi nyutu tic ma wa myero timo i kare agiki magi. Pe wa tye ki ngec abicel angec. Pe wa tye ki teko ma mite pi timo tic ma myero otim. Myero wa donyo i kwo, wa donyo i rwom. Kombedi, kombedi keken, myero wa obedo i kabedo meno, ka lok cwiny ki kica obedo gin ma neno atata i tic wa. Pe myero obed lweny me lok. Kare dong otyeko me donyo i tic pa Setani me ngeto wang jo. Kare dong otyeko me cobo wii i jogi ma nywaro ki pwonya pa jogi marac.

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> Kimiyo an cik me waco ni ka Jwii Maleng omiyo leb kede twero me waco, wa bino neno tic ma kitimo calo tic ma kitimo i nino me Pentecost. Lami pa Kristo bino tice ki ngec. Pe bino nongo dano acel kany ki dano mukene kunu ma gitye ka kunyo me yweyo ki bolo.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “Mapwod pe cik onwo, mapwod pe nino odony calo ywaya, mapwod pe iremo madwong pa Rwot obi i wi wunu, mapwod pe nino pa iremo pa Rwot obi i wi wunu, yenyuru Rwot, in weng lapir me piny, ma gutimo kica pa En; yeny bedo kakare, yeny pore: pud obedo ni Rwot obikano wunu i nino pa iremo pa En.” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Cimo pa jo 144,000, ma kityeko yaro ne ki ceng 70 me otongo pa Daniel i Babulon, ki yaro ne i Daniel Kapita 12, Vesi 10. Vesi man tye ki lacim pa "adwogi", pien onyutu yo adek ma gin kit pa lok me Ebru "adwogi". Jo mapol bipuro, bipiere, ci bitem. Daniel ki jo adek ma rwate gipuro ki lworo pa Lubanga i Kapita 1, pien giketo cing ni pe gibicamo kio pa Babulon. Ci ginyutu wanggi ma obedo maber mapol ki mataro maloyo jo ma gibicamo kio pa Babulon. Wanggi obedo kwer pa Kristo, ma en lute matyer. Ci notemo gi ka gidonyo i kwero pa Nebukadneza, i agiki me ceng.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

I "agiki pa ceng," ka Danyel "obicung i pat pa iye," "ngec pa Kristo ki lok pa nabi ma rwate kwede En" "obimedo madit tutwal" pi jogi pa Lubanga. Nebukaduneza ogamo ni i "gin weng me kica ki ngec," Danyel ki jo adek ma rweny "gineno" ni "gin maber dii apar maloyo jo lam ker weng ki jo neno ceng weng ma tye i lobo weng pa kitwero ne."

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Chapta acel me Danyel tye ka nyutu kit bedo pa jo 144,000, ma gitye ka wot i temo me yore adek. I cwalo lok ikom yore eno, Sister White owaco ni, "Lok magi nyutu tic ma myero watim i cawa me agiki magi. Pe wa yabe wang wa abic keken. Pe watye ki teko ma mito pi timo tic ma myero otime. Myero wabino ikwo, wabino irwom. Kombedi, kombedi keken, myero wacung i kabedo mane ma dwogo ki kica obed gin ma loyo i tic wa. Pe myero obed dwalo lok."

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Yore me temo ma kelo i 'agiki pa cawa,' kelo i dwogo kwo pa lajwero aryo i Revelation chapta 11. Tic ma myero watim kombedi obedo me yiki ngec me 11 September, 2001, ki cungu woko, macalo ma kinyutu kwede cogo ma oboke pa jo ma otho. 'Myero wa dwogo i kwo, wabino i rwom acel.' Ka watimo mano, gin ma kinyutu maber i tic wa obino 'dwogo cwinya ki weko keca.' Kit ma kinyutu maber i tic wa kinyutu kwede Daniel i chapta 9, ka otye ka lamo Leviticus 26, kwayo weko keca pa en, ki keca pa kwaro ne, bende yiki ni onongo otye ka woto labongo Lubanga cokki ki goyo cwinye piny ma onongo onyutu acaki pa kare me kuro i July 18, 2020. Myero bende aye yiki ni Lubanga bende onongo otye ka woto labongo kwede i kare acel man. Daniel nyutu jo ma otyeko loro i otongo me 'mwaka 70', cokki ki July 18, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Mwaka 70 obedo alama pa "kane abiro" ma i Levitiko 26. Kwon me Koroniko miyo wa ngec ni mwaka 70 en kare ma piny obedo ka "omako yom" pa Sabato, Sabato ma con pe ki weko ne omako yom pien Isirael pa con ogamo bot kwer ma i Levitiko 25.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Me timo piny lok pa Rwot ma ki leb pa Jeremia owaco, nyaka piny oywako kuc pa Sabat ne; pien kare weng ma obedo opoto nono, ogwoko Sabat, me timo piny mwaka 70. 2 Chronicles 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Macalo cal pa “wilderness” me lanen, “three and a half days” ma lakwedo aryo pa Revelation apar acel gibedo otho i yo inyo ki ceng 18 July 2020, obedo cal pa “seventy years”, bene obedo cal pa “seven times”. I “end of the days”, mano obedo cal pa agiki me ceng me lanen ma kigudo ki cing i buk pa Daniel.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

I mwaka 1798, geng pa buk pa Daniel kityeko yweyo, ci Daniel ocungo i kabedo ma kigolo pi iye, en otye ma kiketo maber me tyeko tam pa iye.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> "Ka Lubanga omiyo dano tic ma pat me timo, en myero obed i tung pa ne ki i kabedo pa ne, macalo Daniel onongo obedo, tye ma poyo me dwoko lwongo pa Lubanga, ki tye ma poyo me tyeko dwaro pa En." Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

I dwe October 22, 1844, i cwalo lok me Daniel, chapta aboro, vesi apar angwen, buk me Daniel dok ocungi i dul ne. 1798 ki 1844 gin agiki me cor me acel ki me aryo, ki pien ginyutu agiki me "kare abiro." "Agiki me nino" i buk Daniel en nyutu agiki me bedo i yiko ma kinyutu kede "kare abiro." I chapta angwen me Daniel, Nebukadneza obedo calo jami me lobo kun "kare abiro" okadho iye. I "agiki me nino," duc ne ki paro ne odwogo bot iye.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Kede i agiki pa nino, an Nebukaduneza, ayaro wange i polo, ki ngec na odwogo ir an; apako Ladit Maloyo Weng, ki apako kede aworo En ma obedo pi kare peke; twero pa En obedo twero ma pe coki, ki kom-rwot pa En obedo ki i tut bot tut. Ki jo weng ma i piny gidenyo calo peke; En timo gin calo mitne i lwak pa polo, ki bot jo ma i piny; pe ngat mo twero keto woko cingne, onyo owaco bot En, “I timo ngo?” I kare meno, ngec na odwogo ir an; ki pi lamal pa kom-rwot na, kido na ki terang odwogo ir an; lami-tam na ki rwodi na gikwanyo an; ki an ocung i kom-rwot na, ki lamal me rwot ma maber maloyo omedi bot an. Daniel 4:34-36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Agiki pa cawa me keto cing pa jo alufu mia acel ki pier angwen ki angwen tye kinyutu calo “agiki me nino,” kede nyutu agiki pa alama pa “higa pier abiro” kacel bene pa “cawa abiro.” I kare eno, “dwoko cwinya ki weko kica” gibedo cing ma nyutu tic pa jo ma con gubedo otoo i yoo ma yaro i bur me chogo ma ocwec.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Gin ma onen i tic me dwogo i cwiny pa jo 144,000 kityeko nyutu i Ezekiel rwom 9, calo “pumo ki kuwo.” Ka jo Lubanga giyubu kede weko woko richo pa gi keken, ka giyubu ni gitimo odoco richo acel kacel pa laditgi, ka giweko woko dwong pa paro megi kede giyubu ni gitye ka woto konye Lubanga, kede ni En bende tye ka woto konye gi kacel ki cawa me kuro ma obino i July 18, 2020, eka gibin ononge ni gi tye ki twero me porofeti ma apar maloyo ki pa jo wii-maber mukene weng ma giyaro wii ni gin i lobo me rwot.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Tic me keto cim ocako ki yweyo Islam, ci dong gengo ne. Tic eno tyeko macalo kit ma ocako kede, ka Islam dok kweyo ne. Kweyo ne i agiki pa nino me kare me keto cim, ma bot Daniel ne obedo cik pa Cyrus ma oluongo jo aa ki Babilon. En kun, i agiki pa nino me loko maleng, i kwero pa "cik" me Sande i United States of America, gin ma geno matek binen ni tye ki twero me poro pa lanabi "dog apar mapol".

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “In itye i keto bino pa Rwot mabor tutwal. An oneno ni kot me agiki obino macalo [ki cito peya] kwec me otum, kede twero ma dogo apar.” Spalding ki Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

I coc ma anyim, wabicako paro i kom pot aryo pa Daniel.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> Man obedo dwon me i tung otum, ma onongo myero miyo teko i ngec pa malak ma aryo. Kicwalo malak ki i polo me cang jo maleng pa Lubanga ma cwinygi ocako piny, kede me yubu gi pi tic madit ma anyimgi. Jo ma tye ki twero mapol pe gin jo ma acel me gamo ngec man. Malak kicwalo bot jo ma pinyore, ma gimino cwinygi bot Lubanga, kede kicwako gi matek me yweyo dwon ni, ‘Wunen, lamako obino; wu wot i woko me nyutu kwede!’ Jo ma kimiyo gi dwon ni gipidi, kede i teko pa Roho Maleng giyweyo ngec, kede gicang owotegi ma cwinygi ocako piny. Tic man pe obedo i kic ki puro pa dano, ento i teko pa Lubanga; kede jo maleng pa En ma owinyo dwon, pe ginyalo kwero en. Jo ma cwinya gi maleng loyo gin obedo jo ma acel me gamo ngec man, ento jo ma congi gityeko tongo anyim i tic gin gubedo agiki me gamo kede me medo dwon ni, ‘Wunen, lamako obino; wu wot i woko me nyutu kwede!’

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