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# The Book of Daniel - Number One-Hundred and Twenty-Two

Buk pa Daniel - Namba 122

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Nyutu pa Ada: Wot i Pot Buk 11 pa Daniel ki Koyo pa Jo pa Lubanga

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Kane ngwec me Daniel 11:40–45 oyabe i cawa me agiki i mwaka 1989, jo ma gicako adwogi gi miyo gengo, ma omiyo Lubanga nyutu adwogi me gwoko dul pa lok me coc i buk Daniel, ma lacen obedo gin ma Saitani ocako kwanyo iye. Lweny me adwogi ki bal ma obedo i kare meno, Roho Maleng otyeko tic kwede me nyutu cik mogo me porofeti, ma gubiro mede me medo ngec ma onongo oyabore, ci lacen gubiro roto rwom me agiki pa gin mukato pa piny. Wan onongo watye ka paro “yore adek me keto porofeti,” ka kanyutu yore meno calo cik madit ma oyabore ki yore me gengo ma Saitani onongo opango i kare mukato meno. Yore me lweny meno, Sister White onyutu ne calo “Yubu.”

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> "Ki anyisa an kony pa Lubanga ma tye i bot jo pa En, ki anyisa an ni tem weng ma kitimo i yore me yweyo kene ki yweyo maleng ikom jo ma giywako ni gin Kristiano, nyutu ni mogo obedo apok. Zahabu maleng pe nen kare weng. I peko me dini weng, mogo giboto tem. Wiiro pa Lubanga ogoyo woko lwak madwong calo yot macwe. Ber bedo medo lwak madwong pa jo ma giywako ni gin. Peko yweyo gi woko ki kanisa. Calo dul, cwinygi pe gikete maber ki Lubanga. Gin owuco ki wa pien pe gin me wa; pien ka peko onyo kwanyo pien lok pa Lubanga ocake, jo mapol gi cok ki cwiny." Testimonies, volume 4, pot 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Shaking” bino ka adiera oyabore ki Simba me kaka Juda, ci kun bene kinyutu.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> A penyo ngec pa wogo ma an oneno, ci kinyuta an ni wogo meno obedo ma kikelo ne adwogi ma rweny ma atir, ma kikwayo woko ki tam pa Lawo ma Atir pi jo Laodicea. Man bi bedo ki teko i cwiny pa en ma ogamo ne, ci bi miyo en me yweyo malo ter, ci bi cwalo woko lok ma atir ma rweny. Joo mogo pe gibi gamo adwogi ma rweny man. Gibi nyimo kwede, ci en aye man ma bikelo wogo i kom jo pa Lubanga. Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Ka gicako kelo “lok me atir”, pire tek kelo yweyo; ki “lok me atir” ma kityabo i 1989, otime tutwal acel keken. Gin maber acel ma obedo ki gengo ma giketo i “lok me atir” obedo yubo cikke me keto piny me medo ngec i cawa ma oko 1989. Yubo cikke eni orwate ki yubo cikke ma otime i kare pa Millerites. Keto weng ma pek adek pa porofesi pa Bibil, gikonyo weko gin matime i cawa ma agiki nen maber.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Tic pa Ruma ki Babilon ma kit adek cweyo atir rwate me dako ki le ma en obedo i wii ki ma en bedo rwot iye i kare me krisis pa cik pa Ceng Abicel, ma bende obedo kare me golo cing pa Lubanga i kom dako mulaya pa Babilon.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Tiyo me pud adek me 'Lakwena ma cweyo yore pi Lakwena me Kica,' kacel ki me 'Eliya,' gin nyutu tic ki kwena i kare aryo ma nyutu loro me kare me tem i cawa me agiki. Kare me acel cako ki dwol me acel me Buk me Ngeyo chapta 18, ma nyutu cako me kwer me yenyo pa joma tye ki kwo pi Adventism me Laodicea, ki kare me agiki cako ki dwol me aryo me Buk me Ngeyo chapta 18, ma nyutu kwer ma gitimo ne pi randi me Babulon.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Kit me adek me Ruma ki Babulon nyutu lok me woko pa jo pa Lubanga i kare me agiki; ento kit me adek me Elija ki lami ngec ma tero yo nyutu lok me iye pa jo pa Lubanga i kare me agiki. Kit me adek me Peko adek tito ngec ma woto i kare aryo; kare aryo magi, ka gicelo kacel, gi nyutu kare me giko pa yub, ma cako ki ot pa Lubanga, ci bot jo ma i woko pa ot pa Lubanga. Peko adek magi tito ni Islam obedo ngec me kot me agiki, ki bene obedo tic me yub ma Lubanga tiyo kwede pi jo ma gicungo dano weng me woro ceng. Giko pa yub nyutu “nining me kwer pa Lubanga,” i bot lacar pa En ma orwenyo woko, ki i bot jo marac ma i woko pa lacar pa En.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Ka Yesu ocake mukwongo me tice pa En i kanisa me Nazareth, otiyo kwede buk Isaya, kabedo 61, me poko tice pa En, kwena ki tic, ma obedo bene ki nyutu kare pa dwogo cwer pa Lubanga. Tice pa En, kwena ki tic oketo lakit me anyim pi tice, kwena ki tic pa dul 144,000; pien gi lubo Nyathi Rombo i kit me porofeti, i kabedo weng ma o woto iye.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Lamo pa Rwot Lubanga obedo piny an; pien Rwot oyubu an ki mafuta me an awaco lok maber bot jo ma kito piny; ocwalo an me muko jo ma cwinya opoto, me anyutu yweyo bot gin ma gicako, ki yabo ot me turu bot jo ma tye i cing; me anyutu hita ma Rwot opwoyo, ki cawa me kwer pa Lubanga wa; me pwedho jo weng ma gicoyo; me tero bot jo ma gicoyo i Sayoni, me miyo gi kit maber maloyo okok, mafuta me kec piri i kare me coyo, yol me kwero pi lamo me dir; pi gicako kwaco gi “yath me bedo kakare,” yeko pa Rwot, pi omiiye dwong. Gin gibiro yabo piny ma odiyo macon, gibiro cako malo piro ma odok opoto, ki gibiro dwoko odi ma otur, piro me dul mapol. Laloce gibiro tye anyim ka gicuno gotu ni, kede woko pa laloc gibibe loyo piny ni ka gi bedo latic me yath. Ento in gicakokwaco in Lami pa Rwot; jo gibikwaco in Latic pa Lubanga wa; in ibicolo ki duek pa piny, ki i dwonggi in ibolo. Ishaaya 61:1-6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Yesu onwongo oyweyo i kare me baptiismo ne, ci alama me yo meno tye calo ranyisi pa September 11, 2001, ka yweyo pa Laro Maleng ocako obeo piny i wi jo ma gineno ni golo piny pa kot me agiki i cawa me agiki onwongo kiketo ranyisi kwede kit ma otime i kare pa Millerites, ma obedo kabedo ma gityeko balo me kare macon ma jo 144,000 bi yubu doki ka gi odok cen i yo macon pa Yeremia.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Ngec pa bedo atir pa Kiristo ma aa ki i gony me 1888 odok doki lok atir me kare, kacel bende ngec ma aa ki i gony me 1888 eni obedo ngec maber ma tye ki twero me nyigo cwiny ma opoto, ento pe tye ki twero me yabo cwiny ma tek pa gin ma tye ki wang me neno, ento pe gineno, ki tye ki wet me winyo, ento pe gineyo. Ngec pa bedo atir pa Kiristo ma aa ki i gony me 1888 obedo bende ngec pi Laodicea, ma dong obino doki me yabo wang ot me gelo pa gin ma peko otieko gello gi, ki En ma tye ki twero me yabo wang ot ma dano mo pe twero yabo, ka bende loro wang ot ma dano mo pe twero loro.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

I ceng 11 me September 2001, jo ma rwate me yaro lok maber, bene rwate me tito mwaka me kica pa Rwot ki nino me goro pa Lubanga. Mwaka me kica pa Rwot bene ocako i kare meno, ki En obedo ki chuny weng me arwako dwogo pa ngat pa Laodikea, enyenyo nino me goro pa Lubanga obito, i ka cik me Sande ma tye ka bino oyot obito i United States. Eka goro pa En bi yaro piny i kanisa ma ok oyie ngeyo kare me limo ne, ka i ceke acel kwede yubu ma kete-kete i tung nyako ma coyo pa Babilon bi cako.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

I nino me cwako pa En, omiyo ceke ni obipoyo cwiny bot jo weng ma tye ka guwo, ki jo ma tye ka guwo i Jerusalem kityeko laryo i Ezekiel chapta aboro. Poyo cwinygi kibedo ki Lakony, ki tung me cwako ngec me kuc me agiki ma kicwalo botgi; ento mano obed ka keken kace giyero kuc. Ka gityeko cwako Lakony, kede gityeko tic me yubo kabedo mapoto me macon, ki kit me “rek i rek,” ma kityeko laryo i coc me Isaiah calo tic me keto rek me poropheci ma nyutu opoto me lok me gin maleng i kare macon, i tung rek me poropheci mukene ma laryo opoto. I tic man gicako nwoyo yubu opoto me tio mapol. Ci jo ma i woko obidwoko bot jo guwo, ma kigoyo gi malo cal me lanyut, pi jo ma i woko me neno.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Nyutu pa Kirisito ikom tic ki lacer mamege, macalo kit ma kiketo iye i Buk me Isaia, mukato 61, obedo tic ki lacer pa 144,000. Tic man kiyaro ne i yubu maleng, ki i 1989, cawa me agiki ma ‘cawa me agiki’ weng ma con onongo gi yaro calo en obino. Macalo kun, lok acel, i Buk me Daniel, mukato 8, lok 14, kinyutu ne macalo piny me ot ki dyere ma i tung cen pa wot me Millerite, lok ma obedo piny me ot ki dyere ma i tung cen pa wot me Future for America obedo Daniel, mukato 11, lok 40. Pi Millerite, liel pa dyere ma i tung cen kiyaro ne macalo liel me neno pa River Ulai, ki pi wot me Future for America liel pa dyere ma i tung cen kiyaro ne macalo liel me neno pa River Hiddekel.

> “The light that Daniel received 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 come to pass.” Testimonies to Ministers, 112.

> "Ngec ma Daniel ogamo ki bot Lubanga kimiyo pire tek pi cawa me agiki man. Gin ma oneno i tere pa Ulai ki Hiddekel, yamo madit me Shinar, kombedi tye ka timore, ki jami weng ma kiwaco con dong pe dini gubino otime." Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Ler pa rweny aryo ma ginyutu gi ki pi aryo oyoto kacel, kede otime i kare pa agiki. Kacelgi man nyutu keto kacel pa dano ki pa Lubanga, ma en lok ma Sister White dok dok nyutu ni en lok pa Kirisito, i kit ma dano ma oyoto kacel ki pa Lubanga pe timo richo. Pi aryo ginyutu kacel man keken.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> Winyo ma opong opong keken romo tyeko rwom me gimito pa Lubanga. Pe o weko gimito pa En obedo pe macobo. Pe opoko cing ikom gin mo ma pe mite me kelo dano i rwate kwede En. Wa myero wanyut jo me richo bot rwom me kit maber pa En, kacel ka wa cwalogi bot Kristo, ki ngwono pa Kristo keken rwom man romo nongo.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> Laloc ocwalo i wi iye peko pa dano, kede otyeko bedo ki kwo ma pe ki richo, pi dano pe bed ki lworo ni pien peko pa kit dano omiyo pe gi romo medo woko. Kirisito obino me miyo wa obed ‘rwate i kit pa Lubanga,’ kede kwo pa En nyutu ni kit pa dano, ka oketo kacel ki kit pa Lubanga, pe timo richo.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> Lakony ogamo pi nyuto dano kit me romo gamo. Tem weng pa Satan, Kristo odwogo gi ki leb pa Lubanga. Kun onongo geno i gwec pa Lubanga, otyeko nongo twero me gwoko cik pa Lubanga, ci lami-tem pe otyeko nongo twero mo i kom en. Bot tem keken, dwoko pa en ni, ‘Kicoyo ni.’ Kamano, Lubanga omiyo wa leb pa Lubanga ma kwede wa meke marac. Gwec ma madit loyo ki ma wel loyo gin pa wa, ma kun gi ‘wa romo bedo rwate ki kit pa Lubanga, kun wa odugo woko ki cobo ma tye i lobo pi mito marac.’ 2 Petero 1:4.

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> Wek ngat ma tye i tem pe onen i kit me bedo, onyo i petek pa kene, onyo i twero me tem; ento onen i twero me Lok pa Lubanga. Teko ne weng en pa wa. “Lok mamegi,” owaco Lami Zabur, “agwoko i cwinya, wek pe atim richo boti.” “Ki lok me lapok mamegi agwoko kene woko ki wot pa ngat ma opoto.” Zabur 119:11; 17:4. The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Medo me ngec i higa 1798 ki i higa 1989, otito yabo me Lok pa Obanga ma porofetik ma kicingo iye. Lokne omiyo teko me loyo macalo ni En oloyo, ci, “Kwo ne tito ni kit pa dano, ka ki rwate ki kit pa Lubanga, pe timo kwer.” Loro pa Tung Ulai obedo loro marah pa neno Ne pire kene, ma gitito ki porofesi pa ceng 2,300. Loro pa Tung Hiddekel obedo loro chazon pa rik pa kare me porofesi, ma gitito ki porofesi pa higa 2,520. Loro marah tito kit pa Lubanga, ento loro chazon tito kit pa dano.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Dogi pa Shinar ma i kare me te, en Ulai ki Hiddekel—onyo gin ma kombedi ngeme calo Tigris ki Euphrates—pudok lube kacel me agiki i yoo pa pi Shatt al-Arab i tung cam me Iraq; ki Shatt al-Arab bene ocobo pi ne i Gulf pa Persia. Yesu tiyo ki gin ma piny me yaro gin me Roho, ki nenogi ma kinyutu kwede ki pii aryo magi, ma kombedi tye ka donyo i tyeko, gi nyuto lare me dano ki me Lubanga ma time ka gi tye ka tyeko woto gi bot Nam. Adwogi man kiketo piny i cako me lok aryo pa laneneno ma kityeko yaro kwede i neno aryo pa Daniel i chapta aboro, ves apar adek ki apar angwen. Neno acel obedo peny; neno mukene obedo dwoko pa peny; ki i ngec me lok, pe romo gonyo gi.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Kwene pa dano, ma nyutu tuko piny pa kabedo maleng ki lwak, ocake i cawa 677 me anyim Kiristo; ki kwene pa kit pa Lubanga, ma nyutu pene pa Kiristo, ocake i cawa 457 me anyim Kiristo. Keto kacel pa kit pa Lubanga ki pa dano ki nyutu gi ki cawa 220, ma keto kacel tung acaki aryo pa kwene aryo meno. 220 obedo alama me “keto kacel pa dano ki kit pa Lubanga,” ki bende ki nyutu gi ki keto kacel pa medo ngec i cawa me agiki i 1798, ki medo ngec i cawa me agiki i 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Lok ma kitero i kit matir ma oaa ki medo ngec i 1798, me acel ne kinyutone ki Miller i 1831 (ci dok i gazet Vermont Telegraph i 1833). 1831 obedo 220 mwaka pire kanyero golo i coc me Baibul King James i mwaka 1611. Baibul King James onongo tye calo coc ma tyen aryo pa Old Testament ki New Testament. Acaki ki agiki me mwaka 220 ne okobo kacel golo i coc pa Lubanga ki golo i coc pa dano. Ngec me golo i coc pa dano ne oaa ki lumi pa Lubanga ma kityabo woko i kare me agiki i 1798, ci dok kiterone i kit matir ki tic pa ngat me dano ma o cako kinyutone i 1831. Obedo golo i coc pa Lubanga, kwede lok ma kigengo ki Lubanga, ma anyim kityabo woko ki dano, ci dok kinyutone ki ngat me tic me dano. Nyig lok me Leb Ebru ma giloke calo “publish” i Lok pa Lubanga, mito lwongo matek, kwaco (bot), bedo ki nying mabor, lacem, welo, waco nying, (mi) nying, kube, nyuto, waco ma matir, golo i coc. Miller ocako kinyuto lokne i 1831, ci i 1833 kityeko golo ne i gazet Vermont Telegraph atir atir.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Kwena ma kityeko ciko maber, ma obot ki mede me ngec i 1989, kityeko cwal pa mukwongo i 1996 (i magazini The Time of the End), mwaka abicel aboro ki apar (220) lacen ki cwalo coc ma maler aryo ma lonyo ni Declaration of Independence i 1776 (ki macokce Constitution of the United States) i 1789. Cak ki tyek pa mwaka abicel aboro ki apar kobo bot gin ma maler pa Lubanga ki dano, ki timo mano kun cwalo coc pa Lubanga aryo, ocako i 1776. Ka buk me Daniel kityeko yweyo cungu ne i cawa me agiki i 1989, kwena ma kityeko ciko maber, ma obot ki tic pa rwom me dano, kityeko cwal i 1996. Tero ne obedo man: cwalo coc pa Lubanga, ci yweyo cungu, ci macokce cwalo coc pa dano.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

I cawa aryo me agiki, tung adek me ada ki nyute. Gi aryo cako ki goyo lok pa Lubanga calo tung me acel; en kamukato, goyo lok me dano ma yubo lok pa Lubanga obedo tung me agiki. Tung me aryo obedo kare ma Simba pa kabila me Yuda yabo lok pa Lubanga pi mukato ma en keken, ci dok oyero dano macalo cet me coko lero ma kityeko yabo ki i capa pa Lubanga. Ka yabo otime, gonyo onen i bot dano marac ma pe gi ngene medo ngec. En aye, goyo lok pa Lubanga ki mito calo rek me acel i alfabeta pa Ebrani; medo ngec ki mito calo rek me apar adek, ka gonyo onen; ento goyo lok me dano pa lok pa Lubanga ma pire tek pi mukato meno obedo rek me agiki i alfabeta pa Ebrani, ci ka kiketo gi kacel, rek adek nyutu 'ada'.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Neno pa Kume Ulai ki Kume Hiddekel, ma kombedi tye ka pong woko, manyutu ni i kare me agiki medo ngec ma oa ki kume aryo guluk kacel me nyutu adaa ni kit pa Lubanga ma kijuko kacel ki kit pa dano pe timo richo. Daniel oneno neno ma nyutu kineno pa Kristo i tyeko pa poropesi me higa 2300 i 1844, ka tye bot Kume Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> An oneno i maono; ki dong otime ni, ka an oneno, ni an obedo i Shushan, i ot pa rwot, ma obedo i lobo pa Elam; ki an oneno i maono, ki an obedo i cing wang pi Ulai. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniel onongo aneno neno ma nyutu neno pa mwaka 2,520 me histori me kwena, kun onongo obedo i tung pi Hiddekel.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> I ceng piero aryo ki angwen me dwe ma acel, ka an obedo i tung aora madit, ma en Hiddekel. Daniel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Kare ma odoco, Gabriel onyutu adwogi pa loka me Chazon me pi Hiddekel i lok me namba apar angwen.

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

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

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Neno ma kimiyo i Ulai River nyutu “nining” pa Kristo, (kit pa Lubanga), ikare ma En obino otum woko i ot pa En i 22 October, 1844. Man nyutu ni “kit pa Lubanga” odonyo i ot pa jo Millerite (dano) i nino meno; pien Nino me Kwero, en “nino me bedo acel”, nyutu kube me kit pa Lubanga ki kit pa dano. Neno ma kimiyo i Hiddekel River nyutu gin ma biromo jo pa Lubanga (dano) i kare me agiki.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Cako pa neno pa ‘Rupa’ obedo i mwaka 457 pi anyim Kristo. En obedo mwaka 220 bang kare me porofeti ma nyutu goyo i tiende pa hekalu ki lwak, ma ocako i mwaka 677 pi anyim Kristo. Giko pa mwaka 220 ma kityeko kobogi kacel i cako pa neno aryo, kimiyo alama ne ki Lapimo Ma Maler, ma bende en Lami Lok Ma Maler i Habakkuk 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ento Rwot obedo i ot pa ne ma maleng: lobo weng obed otul i anyim ne. Habakkuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Rwom me bedo dano ki bedo pa Lubanga, ma i acaki kinyutu ki tung acaki pa poro aryo, kityeko nongo piny i agiki megi acel ki acel ki bur ki yore ma ocoyo kineno me bedo pa Lubanga ma odonyo peya i ot pa Lubanga ma en otyeko yubu i kare me higni 46 ma ocake i cawa me agiki i 1798, ki otum higni 46 lacen i October 22, 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Pe un ingeyo ni un obedo ot pa Lubanga, ki ni Laro pa Lubanga tye i wieu? Ka dano mo loke ot pa Lubanga ma peka, Lubanga obi oyiko ne; pien ot pa Lubanga en maleng, ma ot pa Lubanga eni obedo un. 1 Korint 3:16-17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

I ceng 22 me October, 1844, kakare calo neno me “appearance”, Habakkuk ogamo ni Rwot tye i Tem maleng pa En. Tem ma kinyiko woko kacel ki kicwal i piny pi mwaka 2520, En oyubu odoco ne i mwaka 46.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> I waco bot en ni, “Eyo ma Lubanga, Rwot pa lweny weng, owaco ni: Nen dichuo ma nyinge ‘Yok’; obi yaro ki i kabedo ne, ci obi yubu ot pa Lubanga. En keken obi yubu ot pa Lubanga; ci obi rwate lagwok, ci obi bedo ki i kom rwot ne ka olongo; ci en obi bedo lati ki i kom rwot ne; ci tami me kuc obed ikin gi aryo. Kutu pa rwot obed pi Helem, ki Tobija, ki Jedaia, ki Hen, nyathi pa Zephaniah, pi paro i ot pa Lubanga. Jogi ma i aboro bi bino ki bi yubu i ot pa Lubanga, ci ibino ngeno ni Lubanga, Rwot pa lweny weng, ocwalo an botu. Ci man obino time, ka un winyo maber dwon pa Lubanga wuu.” Zekariya 6:12-15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

I Yohana 2:20, ka dong Kirisito okweyo Hekalu, ma, ki yore pa Sister White, obedo otimo calo ma kiwaco i Malaki gony adek, macalo bene i October 22, 1844, Lami pa Lonyo obino pire tek i Hekalu pa En.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Yesu odwoko gi, owaco botgi ni, "Bal tember man, ci an abi dok yubo ne i nino 3." Ci jo Yahudi owaco ni, "Onongo tember man tye ka yubo i mwaka 46; in ibino dok yubo ne i nino 3?" Ento en owaco pi tember pa ringone. Yohana 2:19-20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Calo ma Malaki 3 okwaco, Kristo i tin piny odonyo i ot pa En ka En oyweyo ot pa Lubanga i acaki me tic pa En, i Yohana 2, ma onongo obedo rwom pa October 22, 1844. Yweyo ot pa Lubanga ma Kristo otimo i Yohana 2, kacel ki October 22, 1844, gin obedo tyeko waci pa Malaki 3. I Yohana 2:20, kimino wa ngec ni ot me dano kityeko yiko i mwaka 46, ento ot me kit pa Lubanga kityeko miyo malo i ceng adek. Ot me dano dok “ot ma maler” pa Habakuku keken ka kit pa Lubanga i tin piny odonyo iyie, calo ma otime i October 22, 1844; pien ka kit pa Lubanga orwate ki dano, pe timo richo. Neno me yii aryo madit pa Shinar nyutu ada atir ni dano ka orwate ki kit pa Lubanga pe timo richo.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Wa bimedo ki paro pa wa ikom ves 40 me chapta 11 me Daniel i atikol ma i anyim.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Un bene, calo got ma tye ngima, ubedo ot me cwiny, latic pa Lubanga ma maleng, pi miyo rwate me cwiny, ma rom ki Lubanga, ki kom Yesu Kiristo.

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