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# The Book of Daniel - Number Thirty-Four

Buk me Daniel - Namba apar adek angwen

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Yaro pa Daniel: Wot pa lanabi kun lok mukato pa piny ki tic me moko pa Lubanga

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Gwil abicel me acaki pa Buk me Daniel nyutu gin ma otime pa jagi me piny me Revelation apar adek. United States (jagi me piny) ocako calo lwak me abicel i porofeci pa Bibul i 1798, kare ma papacy (jagi me nyanja me Revelation apar adek) oyudo lak ma kelo tho ma porofeci o nyute, en ci otieke lalo lobo ne calo lwak me abic pa porofeci pa Bibul.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Lok mukato pa lam me lobo en aye lok mukato pa ciko me dwogo bot pa kwer pa Lubanga. I acaki pa lok mukato pa lam me lobo, kwer me nyutu pa Lubanga ocako; ento i agiki pa lam me lobo, kwer me timo pa Lubanga tye ka cako. Ciko me dwogo bot pa kwer me nyutu pa Lubanga, i acaki, kimego ne ki ngec pa malaika me acel me Yabo pot buk apar angwen, ma obino i "cawa me agiki" i 1798. Ciko me dwogo bot pa kwer me timo pa Lubanga, i agiki, kimego ne calo ngec pa malaika adek me Yabo pot buk apar angwen, ma obino i "cawa me agiki" i 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

I kare weng me "Kare pa Agiki", lut pa Buk pa Daniel giyweyo gabo woko. I acaki me lok me con pa lewic pa piny, i 1798, bap abiro, aboro ki ochiko pa Daniel giyweyo gabo woko. Bap jene ginyutu gi calo lamal pa Dogi Ulai. I agiki me lok me con pa lewic pa piny, i 1989, bap apar, apar acel ki apar aryo pa Daniel giyweyo gabo woko. Bap jene ginyutu gi calo lamal pa Dogi Hiddekel. I kare weng ma Buk pa Daniel giyweyo gabo woko, tye kit me tem me yo adek ma kiketo i wi jo ma tye kwo i kare en.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Rwom me temo ma iyore adek tieno piny ikom rwom pa lok me Ibrani ma kityeko loko ne calo “Adiera”, ma kicweyo ki keto kacel rek me mokwongo, me apar adek, ki me agiki i alfabet me Ibrani. Lok me Ibrani en nyutu twero me cweyo pa Lubanga, kede obedo ki twero eno. Adiera weng me porofeti kitero iye lok en, calo keken ki rwom me temo ma iyore adek i chapta apar aryo me Daniel. Lok en pe keken nyutu twero me cweyo pa Lubanga, ento bene nyutu Yesu Kristo, ma en Adiera, ki ma bene en Mokwongo ki Agiki, calo kit ma rek me mokwongo ki me agiki i alfabet me Ibrani nyutu.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Cako me gin ma otime pa le pa piny, ka ngec me ciko ni bura me kwayo-kwayo tye ka dongore obino i kare me agiki i 1798, kiyaro ki malaika me acel pa Revelation apar angwen. Lok me malaika me acel i chapta apar angwen pa Revelation tye ki yore adek weng, ma gin adieri, kede giyaro tem me yore adek ma otemo jo pa kare ma malaika me acel obino i 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> An aneno malaika mapat ma otye ka wuotho i tung polo, ma omako Lok Maber ma pe tho me waco bot jo ma bedo i lobo, ki bot piny weng, ki bot dul weng, ki bot leb weng, ki bot jo weng, waco ki dwon madwong': Luor Lubanga, mi pak bot en; pien cawa me bura pa en ocopo; ki kor en ma oyubo polo, ki lobo, ki nam, ki tung me pi. Revelation 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Tari ma agiki pa le me piny, ka cege me rwate me kwero ma kitimo obino i kare me agiki i 1989, kimiyo calo malaika adek me Buk me Maoni pa Yohana, dul apar abicel. Malaika adek me Maoni dul apar abicel gi goyo calo tungu adek, ma gin adiera; kacel, malaika adek magi gi goyo calo kit me temo ma i tungu adek ma ogamo jo ma tye katic ka malaika mar adek obino i 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Ci anen malayika mukene obilo i tung polo, ma tye ki lok maber ma pe giko me kobo bot joma bedo i piny, kadong bot dul weng, bot luk kwaro weng, bot leb weng, ki bot jo weng, waco ki kwena ma dwong ni, “Wuyi Lubanga, ki mi ne kitito; pien cawa me yubu ne ocito. Ki pak en ma ocoyo polo, ki piny, ki nyanja, ki wii pi.” Kadok obino malayika mukene, waco ni, “Babilon oboto piny, oboto piny, pacak madwong, pien omiyo jo me dul weng nyo i waini me mir pa tim me kwo marac pa ne.” Kadok malayika me adek olubo gi, waco ki kwena ma dwong ni, “Ka dano mo opako lam ki cal ne, ki rwako alama ne i kwoŋ ne onyo i cing ne, en aye obi nyo waini me mir pa Lubanga, ma ochulo pire keken i kop me kwac pa ne; kadong obi yuyo i mac ki lagara i nyim malayika maleng, ki i nyim Otino pa Rom. Tutuni me yuyo gi tye ka yalo malo pi kare weng weng; ki pe gi nongo kuc pi nino onyo pi otum, gin ma opako lam ki cal ne, kede gin acel acel ma rwako alama pa nying ne.” Kany aye gudwok pa jo maleng: kany aye gin ma gwoko cik pa Lubanga, ki geno pa Yesu. Revelation 14:6-12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Buk pa Daniel kityeko keto ne i ngec pa malaika adek. Keto meno en obedo rwom adek pa nyig lok me Leb Hebru pi 'ada', ki bene yore me temo ma rwom adek ma rwatte kwede, ento yore me temo dong yaro pire keken i yoo me gin pa kare pa lam ma bino ki i piny i Apokarip apit 13 (United States), ki bene i yoo me gin pa kare pa twoke aryo pa lam me piny (Republicanism ki Protestantism). Gin pa kare pa United States, ma ocako i 1798 ki mede nyaka cik me Nino ma bino cok, en aye kare acel keken me gin pa kare ma kanisa pa Seventh-day Adventist tye iye. Ka en kamano, Buk pa Daniel bene kongo ki keto ma yaro gin pa kare pa Adventism, ma ocako i 1798 ki mede nyaka cik me Nino ma bino cok. I timo kamano, Buk pa Daniel nyutu gin pa kare me poropheti acel keken ma kigamo iye i Buk pa Apokarip, ki ka tye ka timo mano, omiyo lami-til me acel ma kelo i poyo maber ngec pa lami-til me aryo. Poyo maber pa buk aryo otimore ki kit marwate me poropheti acel keken, ma bene obedo i kube pa Mukato Macon ki Mukato Manyen.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> Lok me kit ma otime ikom kwo, tho, ki dwogo i kwo pa Yesu, macalo pa Wod Lubanga, pe twero nyutu maber tutwal labongo ranyisi ma tye i Testamenti ma Odoco. Kristo onyun atir i Testamenti ma Odoco calo atir ma onyun i Testamenti Manyen. En acel ceto ranyisi ikom Jawar ma obino; ento en aryo ceto ranyisi ni Jawar obino calo kit ma Jonabi opon owaco con. Me neno ber pa yo me waro, makwalo me Testamenti ma Odoco myero onege maber tutwal. En ler ma kiworo ma aa ki i Jonabi pa con ma kelo piny kwo pa Kristo ki lok me pwonyo pa Testamenti Manyen atir ki ber. Tije ma tek ma Yesu otimo obedo ranyisi ni iye obedo Lubanga; ento ranyisi ma pire tek loyo ni en Jawar pa lobo weng, kinongo gi i lok me Jonabi me Testamenti ma Odoco ka ki medore kwede lok me kit ma otime i Testamenti Manyen. Yesu owaco bot Jo Yahudi ni, “Yeny Makwalo; pien i iye un paro ni un tye ki kwo ma pe kato, ki gin aye magi ma ceto ranyisi ikom an.” I cawa meno pe tye makwalo mukene makato me Testamenti ma Odoco keken; omiyo cik pa Jawar obedo atir. Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

"Lok pa ngima, tho, ki coyo ki tho pa Yesu," omoko woko tic pa Kristo pi dano weng, ki onyutu lacuk adek, ki lacuk adek meno aye "adada." Leb Hebru "adada" nyutu Yesu, en ma acel i acaki ki ma agiki, cako ki tyeko, ki Alfa ki Omega; ki leb me eni keken tye ki nyig lok me acaki ki me agiki ma nyutu gin acel, pien, calo Alfa ki Omega, Yesu nyutu tyek pa gin acel kacel ki cako pa gin acel. Ngima, tho, ki coyo ki tho pa Kristo aye adada, pien, i iye jami mukene, gin nyutu ki lacuk adek, ki lacuk me acaki ki me agiki gin weng "ngima," pien "ngima" ki "coyo ki tho" gin weng "ngima." Nyig lok ma i tung i leb Hebru "adada" obedo nyig lok ma apar adek i alfabete, ki apar adek obedo cal me kwalo cik, ki tho pa Kristo otime pi kwalo cik pa Setan ki wodi Aadam, ma orwate kwede i kwalo cik ne.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Ngec me Apokalip pa Yesu Kriisto ma i Buk me Apokalip ki golo lacim iye matino tutwal, mapwod pe giko kare me temo pa dano, kacel ki gin madit me adwogi ma kigolo lacim iye i kare eno en ni Kriisto obedo ‘Adwogi,’ Alfa ki Omega, ma oketo coc me nyinge calo Alfa ki Omega i adwogi ma ocike ni obed i Lok pa En. Ka Sister White ocoyo ni, “Rek pa kwo, tho, ki dwogo kwo pa Yesu, calo pa Wod Lubanga, pe kitwero nyutu weng labongo adwogi ma tye i Cik ma Con. Kriisto ki nyutu i Cik ma Con ber calo i Cik Manyen,” en tye yubo atir, pi jo ma bineno, ni kwena pa malaika adek ma i Apokalip chapta apar angwen (ma bene kiketo gi i yo adek acel, macalo ‘kwo, tho, ki dwogo kwo’), pe kitwero nyutu weng labongo adwogi ma tye i Buk pa Danyel.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

En bene tye ka nyuto ni buk Daniel teto ikom Babilon ma ‘obino’, ento buk me Poko teto ikom Babilon ma ‘dong obino’ ki kit ma buk Daniel ocimo. Mede, apilikeshon nyuto ni ‘pi weko paro buk me Poko maber’, buk Daniel ‘myero gineno maber tutwal’, pien ‘en aye leca ma kiketo kica iye’ ma aa i buk Daniel ‘ma miyo onen maber ngima pa Kiristo ki ngec me buk me Poko ki maleng ki ber’.

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Lok ne bene kiromo paro ni "tic me loka pa Yesu" ma ki yaro i Buk me Nyutu obedo "nyutu me bedo ne Lubanga; ento nyutu ma dirica maloyo ma nyutu ni en Jwar pa piny weng ki nongo" ka "poropheti me Buk me Daniel" "kiceto gi ki gin ma otime" pa Buk me Nyutu. Mede, kiromo ngeyo ni kun "Yesu owaco bot Yahudi 'Yeng Makwalo Maleng; pien iye gin uparo ni un tye ki kwo ma pe giko, ci gin aye gin ma tye kinyutu na,'" ento pi Yahudi me cwinya pa kombedi, Buk me Daniel en aye ma tye kinyutu pa Nyutu pa Yesu Kiristo, ci Nyutu man, ma kigolo lacim ne matidi con ki giko me kare me temo, en aye kany ma kwo ma pe giko ki nongo.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Buk me Daniel keto anyim adieri me lok me lanabi ma kityeko maber tutwal i Buk me Revelation. Kitero pire kene i wot-wot adek ma giromo nen calo lok me Hebru pi 'adieri'; kacel ki mano, buk en keken tye calo tem pi pokol ma ka gin man gikwanyo woko ki ginyutu piny. Yesu keken, calo Alpha ki Omega, giwaco iye maber-ber i lok me acaki kacel ki kit acel me Buk me Revelation. Coc man bende otyeko nyutu ni kit acel me Daniel tye ki ter me lanabi acel keken kacel ki kite ma keken me lok me malaika ma acel i kit apar angwen me Buk me Revelation.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Kwena pa Enjel ma acel ki Daniel chapta acel, pire kene gin nyutu kite adek me temo ma en kit pa Alfa ki Omega. Chapta eni tye ka cako ki Babulon ma pe ki Roho golo Yuda ma pe ki Roho; ki buk eni dwogo kelo wa i lweny me agiki ikin Babulon ki Yuda, ma ginyutu i vasi abicel ki acel me agiki i Daniel chapta apar acel. I vasi ma eni, Babulon me Roho kigolo ne Yuda me Roho, ka Mikael ocungo kede cawa me temo pa dano kijuko. Vasi ma eni gitito agiki me gin acoya me porofeti pa lweny ikin Babulon ki Yuda. I vasi ma eni, yiko jeraha ma kelo tho kimego calo.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Lur ma nyutu gamo pa lac ma kelo tho cako ki lur 40 pa Daniel 11, ma cako ki lok magi, "Kede i kare pa agiki." "Kare pa agiki" ma i lur eni nyuto 1798, ka gimiyo papasi lac ma kelo tho. Ci lur en nyutu kit ma lac ma kelo tho ogamo, ka papasi oloyo—me acel, lapii pa en, Rwot me bor (Soviet Union); me aryo, lamal pa en, piny ma maler (United States); ki me adek, gin ma en ocoyo, Misri (United Nations). I lur 45, papasi (Rwot me cen) obino i agiki, ki peke ngat mo me konyo. Lok me gamo pa lac ma kelo tho pa papasi i lur magi cako ki poto pa papasi i 1798, ci ogik ki dwogo malo ma agiki ki poto pa papasi. Lur ma tye i tung pa acaki ki agiki pa coc nyutu lamogi ma i tung.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Nyig lok me Leb Hebru pi ‘adiera’ onongo kitimo ki cobo litera ma me acaki, litera ma me apar adek, kacel ki litera ma me agiki i alfabeta me Leb Hebru. Apar adek obedo namba ma nyutu calo bujeemu, ki histori ma i tung acaki ki agiki. I bur me agiki me poropesi i buk Daniel, ginyutu kany lweny acel keken calo en ma ginyutu i nyig lok me acaki me buk. Nyig lok meno giketo anyim chapta acel, ma iye wa nongo yore adek me temo ma obedo adiera. Ci i bur me agiki wa nongo dok yore adek maromo tutwal, kun en ocako ki poto me acaki pa papasi ci ogiko ki poto me agiki pa papasi, kede i tung tye bujeemu me nino me agiki.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

I bot rek abiro me agiki i Daniel chapta 11, tye lami cing aryo me adwogi, pien twero me piny ma acel ma Papasi myero obalo woko (Rwot me South) obedo cal me twero pa draigon, calo keken gin ma agiki ikin gin adek me twero me piny (Misri). Kwanyo i yo adek ma myero timi, wek cwe ma kelo tho ogonyi, cako ki Rwot me South ma obedo cal me twero pa draigon me pe geno Lubanga, ki agiki ikin gin adek, ma kityeko nyutu kwede Misri, obedo cal madit pa Baibul me pe geno Lubanga ma rwate ki draigon. Adwogi atir, lok ma kiloco ne “south” i rek 40 en “negeb”, ma kare mogo giloco ne calo Misri. Gin adek me giko tye ki cing pa adwogi, pien giko ma acel obedo giko ma agiki. Twero ma i tung i kany obedo piny maler (United States). United States obedo kabedo ma ki kelo iye luro me cik me Cabi, ki cal pa United States ka ocake obedo koloni apar adek.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Alama pa Alfa ki Omega okeng buk pa Daniyeli, ki kelo lapiyo me ni, ka kicako kacel ki buk pa Revelation, cimo ni Yesu Kiristo en Lubanga. Kum pot 12 pa Daniyeli, ki yore adek me temo ma tye katime i kare ma kiwoko kidul pa buk; kwero nyutu pa ribo me buk pa Daniyeli, obedo i tung jo ma kityeko miyogi nying ‘jo marac’. Kum pot 14 pa Revelation, kwero nyutu pa ribo me buk pa Daniyeli, obedo i tung jo ma kityeko miyogi nying ni gipako le ki cal pa en.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Buk me Yabo nyutu ni, ka pud pe ociko kare me tem, Yabo pa Yesu Kiristo kityabo woko; kede Yabo pa Yesu Kiristo tye ki yabo woko me kit pa Buk me Daniyeli.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> Omiyo dano omiyo Daniel luɔr pi tice me lony pa lobo, ka ki gimuk me lobo pa rwot ma tye ki lony me kato piny weng; ento Lubanga bene omiyo en luɔr calo Lami pa En, kede omiyo en nyutu mapol ikom gimuk me kare ma bino. Lok pa lapor mamegi ma mager, calo ma ocone i pot 7 tung i 12 me kitabu ma kongo nying pa en, pe gi ngeyo maber weng, kacel ki lapor en keken; ento, piri tice me kwo pa en pe otuke, omiyogi nyutu ma opwoyo maber ni ‘i agiki me nino’—i kare me agiki me gin ma otime i piny man—obi dong ki twero me bedo dok i dul pa en ki i kabedo pa en. Pe omiyogi ongeyo weng gin ma Lubanga otyeko anyuto ikom dwaro pa En ma lamal. ‘Gur lokgi, ki itam kitabu,’ ni omiyo en cik ikom gin ma ocone me lapor; gin man myero itamgi ‘akwe oo i kare me agiki.’ ‘Wot i yore mamegi, Daniel,’ malaika ocweyo en kacel ni, lami pa Jehova ma tye ki yie atir; ‘pien lokgi kigi gur kede kigi tam akwe oo i kare me agiki.... Wot i yore mamegi akwe oo i agiki: pien ibiro opwodho, ki ibiro bedo dok i dul mamegi i agiki me nino.’ Daniel 12:4, 9, 13.

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> Ka wa piri i agiki me gin ma otime i piny man, lok pa lanen ma Danyel ocoyo kwayo cwinywa madwong, pien gin rwate ki kare keken ma wa tye kwede kombedi. Ki gi myero kikube kwede yubu pa buk agiki me Makwalo me Cik Manyen. Satan okello jo mapol i yie ni but pa lok pa lanen i makwalo pa Danyel ki pa Yohana ma Kiristo omiyo nyutu pe twero ngene. Ento kica tye oyoto ni ogamo ma patpat bimedo kwede kwano pa lok pa lanen man. ‘Jongeyo obin ngene’ (verse 10), kityeko waco pi lok pa neno ma Danyel oneno, ma onongo myero ki yweyo i kare agiki; kadong pi nyutu ma Kiristo omiyo lacamne Yohana pi lanyodo pa jo Nyasaye i cawa weng, kica tye ni, ‘Ogamo en ma kwano, ki gin ma winyo lok pa lanen man, ka gubedo gwoko gin ma kicoyo iye.’ Revelation 1:3. Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Ka owaco i leb me anyim bot cawa ki kare pa iye, Sister White owaco ni, "ka wan rwate ikom agiki pa lok pa kare me piny man," "'jo ma tye ki ngec maber bi ngeyo,'" ni "lagam ma kiketo i buk pa Daniel mito wii wa maber tutwal, pien gi tye ikom ikare keken ma watye bedo iye." "Nyutu mapol pa mung me cawa ma bi bino, lagam pa iye ma lamal, macalo ma kiketo-gi ki iye i pot buk abiro dok i apar aryo me buk ma tye ki nying pa iye," "myero kiyabgi i cawa me agiki."

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Ka buk pa Daniel kiyabo, omo yore adek me kweyo maleng, ma temo pokol ma tye i cawa ma Leone pa oganda me Yuda omiyo buk pa Daniel bot jone. I Neno pa Yohana apar, Sista White nyiso wa ni lacar ma oboro piny obedo “pe ngat mo mapat; en Yesu Kiristo keken.” I Neno pa Yohana apar, lacar ni tye ki buk matidi ma oyabore i lwete, ma kiyweyo Yohana cik ni oywako ci ociam. Buk ni kiyabo ki Leone pa oganda me Yuda, ma pe ngat mo mapat, en Yesu Kiristo keken; pien buk ma kiyweyo Yohana cik ni ociam, obedo buk matidi pa Daniel.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> En aye Leona pa dul me Yuda ma oyabo buk ki omiyo Yohana nyutu pa gin ma myero obed i kare me agiki man.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> Daniel obedo i kabedo ma kimiyo ne me waco lami ne, lami ma kimiyo cal nyuntilo i kare me agiki, ka lok pa lacar acel myero oyaro i piny wa. Gin eni gin ma ber tutwal i nino me agiki man; ento ka ‘mapol kigonyo gi, kigidoko gi pyer, kitemo gi,’ ‘jo marac gibitimo marac; ki pe jo marac keken obin ngeyo.’ En adier tutwal! Richo en kobo cik pa Lubanga; ki jo ma pe gibimako lawi ikom cik pa Lubanga pe gibineyo yaro pa lok pa lacar acel, aryo, kede adek. Buk pa Daniel kigolo cal ne i Kwena me Nyutu ma omiyo Joon, kede omiyo wa wot anyim i yore me agiki i tarik me piny man.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> Owad wa bi gwoko i wii ni wa tye kwo i tung bale pa nino me agiki? Kwan Revelation i kube kede Daniel. Pwonya gin magi. Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Kwanyo woko yaro me kit me Buk me Daniel, ma kombedi kityeko yabi woko, obedo i rwom pa jo ma kityeko nyutu ni gin jo marac. Kit 1–6 me Daniel guteko tito kit me poropheti ma poyo gin magi: histori me poropheti pa Adventism; le me piny; mwaka 70 mapoyo i Isaya kit 23; tung aryo pa Protestantism ki Republicanism; histori me poropheti pa kwena pa malaika me acel ki me aryo; kacel ki histori pa kwena pa malaika me adek. Kit 7–12 me Daniel ginyutu kwena me poropheti ma kityeko yabi woko i acaki ki agiki me gin weng magi ma kityeko waco i anyim.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Chapta 1 pa Daniel obedo lok pa wot me malaika me acel, i cako pa lok pa le me lobo. Chapta 1, 2 ki 3 gin lok pa wot me malaika me adek, i agiki pa lok pa le me lobo. Chapta 4 myero kiketo i rwate ki chapta 1, calo cako pa lok, ci chapta 5 ki 6 myero kiketo i rwate ki chapta 1, 2 ki 3, calo agiki pa lok. Medo me ngec ma ki nyutu i chapta 7, 8 ki 9 myero kiketo i rwate ki chapta 1 calo cako pa lok. Medo me ngec ma ki nyutu i chapta 10, 11 ki 12 myero kiketo i rwate ki chapta 1, 2 ki 3 calo agiki pa lok.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Rek ki rek, kit man nyutu tung me histori pa nyama me lobo calo But 1, 4, 7, 8 ki 9. Kit man bene nyutu otum me histori pa nyama me lobo calo But 1 dok i 3, But 5, 6, ki 10 dok i 12. Ci, Buk pa Daniyeli kiketo atir ni obedo tung ki otum pa nyama me lobo.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Dong cako pa le me piny romo kineno calo Daniel chapta acel, pien chapta angwen myero obed i wi chapta acel (rek ki rek). Chapta abicaryo, abicadek ki abicangwen bene myero gibedo i wi chapta acel. Pien man, cako pa lok me kare pa le me piny kitwero nyutu kwede Daniel chapta acel.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

En bene kamano, ikom giko pa le me piny. Giko pa lok mukato pa le me piny ki nyutu i chapta acel, aryo ki adek; ki chapta abic, abicel, apar, apar acel ki apar aryo myero obinye i wi chapta adek me acen (rek i rek), ka apoya giko pa lok mukato pa le me piny ki nyutu i chapta adek me acen pa Daniel.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Dul acel nyutu ocako, ento dul acel tutwal i dul adek nyutu tyeko; ci kite me acel ci dong adek nyutu ni kite me lok me poro pa Buk pa Daniel rwate matwal ki kite me lok me poro pa malaika adek i Kwene pa Yohana dul 14. Kany, calo i Daniel, malaika ma acel nyutu lok me kare matime ma keken, ento bene obedo butu acel ki ii butu adek pa lok me kare matime pa malaika adek. I cawa acel, kun ngec man nyutu kede cwalo dwong i keto kacel pa adek ki acel, en bene kite pa lok me Leb Ebru ‘ada’, ma nyutu pe kwede Kristo keken, kacel ki twero me yubo pa Lubanga, ento bene yore adek me temo ki yweyo, ma nyutu i Daniel dul acel, ci doki i Daniel dul acel tutwal i dul adek.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Yesu, ma obedo adiera, bende obedo Ma Acel ki Ma Agiki, i kit man gin ma otime i muvimenti pa malaika ma acel kimedo tutwal i gin ma otime pa malaika adek; ka mano, obedo atir i lok pa anabi me keto chapta adek me acaki me Daniel i wi chapta acel me Daniel, pien acaki ka kare weng nyuto agiki. Eka buk me Daniel obedo 'buk matin' ma tye i lwete pa malaika, pien 'buk matin' me Daniel romo nyutu weng i chapta acel me Daniel.

We will continue our study of the book of Daniel in the next article.

Wa bimedo pwonya wa ikom buk me Daniel i coc ma bino.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> I kinde jo ma latic pa rwot gitye ka yano me tyeko tije me cik pa rwot, obedo kwedgi Daniel kacel ki lwakone. Ka gikwongo gi ni, malube ki cik man, gin bende myero otho, Daniel, ki paro maber ki ngec, openyo Arioch, ladit pa jo gwoko rwot: “Pingo cik ma aa ki bot rwot ocito cito keken?” Arioch okwongone lok pi cwiny piny pa rwot ikom neno ma lamal ma oneno i nindo, kacel ki pe onongo omee kony ki bot jo ma con en ocako geno kwedgi madwong-odwong. Ka owinyo man, Daniel noketo kwo pa en i cingre, odonyo i wang rwot, okwonya rwot omii kare, pi onwongo olamo bot Lubanga pa en me onyuto ne neno ma oneno i nindo, kacel ki tyero pa neno ne.

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> Rwot oyweyo mito man. Ci Daniel odwogo i otne, omino ngec me gin man bot Hananiah, Mishael, ki Azariah, owete mamegi. Kacel gi kwanyo lagam bot En ma omiyo lamac ki ngec. Geno gi onongo matir pire tek, ki ngeyo ni Lubanga otero gi i kabedo ma gitye kany; ni gitye timo tic pa En ka gitye poko mite me laticgi. I cawa me par peka ki gungu, gi kare weng gikwanyo bot En me yubu kede gwoko; ki En otyeko yaro ni En kony ma tye kare weng. Kombedi, ki cwiny ma ngolo gi, gi dok giyiko piny bot Lami kica me piny, gikwayo ni obed ogwoko gi woko i cawa man me mite ma pire tek pa gi. Gikwayo pe nono. Lubanga ma gimiye dwong, kombedi En omiyo gi dwong. Roho pa Rwot obedo iyegi, ki i neno me otum ki nyutu bot Daniel oturo pa rwot kede poye ne.

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> Tic me acel pa Daniel obedo apwoyo Lubanga pi nyutu ma omiyo bot en. “Nying Lubanga obed ogwede kare ki kare,” en owaco ni; “pien kec ki teko tye bot en: ki en oloko kare ki jam: en okwanyo rwodi woko, ki en oketo rwodi: en omiyo kec bot jo ma tye ki kec, ki ngec bot jo ma ngene wii: en onyutu gin ma piny ki ma i mung: en ngeyo ngo ma tye i mudho, ki lero tye ki en. A apwoyo in, ka a rwate in, I Lubanga pa kwaro na, ma imii an kec ki teko, ki in imiyo anyutu kombedi gin ma wakwayo boti: pien in kombedi imiyo anyutu wa lok pa rwot.” Prophets and Kings, 493, 494.

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