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# The Book of Daniel - Number Four

Buk pa Daniel - Namba Angwen

The Plummet

Cing me pimo

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Wa tye ka waco ikom “kare abicel aryo” ma i Levitiko 26, macalo kit ma kityeko yaro i Buk Daniel. Watimo mano pien gin acel ikit me poro me “kare abicel aryo” en ni obedo “kidi me poto” ma jo yiko pe gikwano ne. Atero ni “kidi me poto” ma kiweyo ne i Makwalo Maleng obedo lok ma adier ma romo noneno, ento pe gineno. Pi jo ma gineno, en obedo ma wel loyo; ento pi jo ma pe gineno, pe ni kende en gin ma gipoto iye, ento en kidi ma ocako gi opol-opol ka oyweyo gi i peya.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Ka Kristo oketo anyim kidi ma jo macwalo od kiyweyo, onyutu ni kidi me kenge bino bedo “wi” pa kenge. Lok pa kidi ma kiyweyo i Coc Maleng kare weng obedo pi Lubanga oleko jo ma onongo tye ki kica kwede, ento i kare acel keken Lubanga tye ka golo kica kwede jo ma pe onongo obedo jo pa Lubanga.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Yesu owaco botgi, Pe onongo wut oneno i Cik pa Lubanga ni, Kidi ma latic ot gicwalo ne, en keken obedo twere me tung; man tye tic pa Rwot, ki obedo ma lamal i wang wa? Omiyo, awaco botwu ni: Teki pa Lubanga gikwanyo ki botwu, ki gimiyo bot jo piny mo ma gitye kelo nyutu pa en. Dano mo keken ma obi bolo i wi kidi man obi bur; ento dano mo keken ma kidi man obuki iye, obi turo ne i pwoc pwoc. Matayo 21:42-44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Loka me poro pi kare ma acel, ma malaika ma maleng kigamo ne bot William Miller, obedo “ikare abiro” me Levitiko 26. Adventism me Laodikea ocako kit me bwanyo woko lok me ada ma i but, ma Laa Rwot oketo buto kun tic pa Miller, ki yweyo acel keken pa gin ma Miller onen. Obedo adaa ni cal keken me poro ikom but me maleng en cal pa K’risto, ma en “Kidi”; kacel ki mano, yweyo “ikare abiro” i 1863 pe keken nyutu cako me yweyo lok me ada ma i but, ento bende nyutu yweyo K’risto. Macalo ka lok pa K’risto ikom kidi ma kiyweyo, Petero bende onyutu ni acel i lok me poro ma ki kubo ki kidi me but, en ni i agiki obedo “wi me konde.”

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Pien bene kicono i Lok pa Kitabu ni, “Nen, an ater i Siyon kidi me tung ot ma pire tek, ma kiyero, ma wel; keken ma genone pe bi kwero.” Botu ento ma ugwoko geno, en ma wel; ento bot jo ma pe gi winyo, kidi ma jo ma giyo ot gikwanyo woko, gin aye ki timo obed ladit me tung ot; kacel, kidi me cobo, ki got me kwer, pa jo ma gicobo i Lok, pien pe gi winyo; ma en aye ma kiketo gi anyim. Ento in gin oganda ma kiyero, kabona pa rwot, oganda maleng, jo ma Lubanga omako pire kene; wek upoto pak pa en ma ocako wut ki otum woko i lerno ma lamal: gin ma con pe gin jo, ento kombedi gin jo pa Lubanga; ma con pe gi nonge kica, ento kombedi gi nonge kica. 1 Pita 2:6-8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Kongo ma ki keto piny i acaki me Adventism, obedo wii me lapok me ot. Yesaya orwate kwede Kristo ki Pita, ci Yesaya tiyo kwede kongo ma ki keto piny me nyutu jo me kica ma ki poko gi woko ki jo me kica manyen. I yubu ne onutu dul ma otime kica ki tho, ki ma otyeko cwako bwola. Bwola ma gicwako, en aye bwola ma Paulo oyaro ni kelo bwola ma tek bot jo ma otime kica ki tho, pien pe gicwako hera me adier.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> En ma, winyo lok pa Rwot, in jo mayaro, ma golo lwak man i Jerusalem. Pien un owaco ni, “wa ocako kica ki tho, ci ki liel wa obedo i kica; ka apora ma loyo weng bi yaro, pe bi bino bot wa; pien wa ocwako lok me bwol me bedo otura wa, ci i bwol wan orukru.” Eyo, Rwot Lubanga waco ni: “Neno, an abiketo i Zion twolo me kidi, kidi ma opimo, kidi me yang ma ber, twolo ma tek; gin ma tye geno pe bikayo. Kom bene abiketo i lain me pimo, ci atir i plam me pimo; ki kidi me polo ma yubu birugu otura me lok me bwol, ki pi bi yubo kabedo me gweny. Ci kica mamegu ki tho bi juko, ci kica mamegu ki liel pe bi tye; ka apora ma loyo weng bi yaro, ento obi kiyo un piny kwede.” Aisaia 28:14-18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“Kare abiro” okicweyo piny ki bwola, ka Lubanga ocweyo woko jo me kica macon kendo odonjo i kica ki 144,000, kal me orweng ma con kityeko kwalo woko obiro malo me bedo “wi” me orweng. Pi jo ma gityeko ngeyo gin atir man, en ma wel adit; kadi pi jo ma pe gityeko ngeyo, kal ma obedo “wi” me orweng pe keken omiemgi piny, ento i lok me cal obedo calo kal me wi-kabur pa gi.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

I Buk Daniel, i tyen 8 ki lok 19, wan onongo wangeyo ‘ogik pa agiki’ me kwoŋ; ci nenone ni myero bende obed ‘ogik ma acaki’ me kwoŋ. Kare ki 677 BC nyaka 22 Oktoba 1844 nyuto kare ma ot me lamer (ki lwak) gubitemo piny. Ento Papasi myero obed loyo nyaka kwoŋ otum ogik, kikare ki Daniel tyen 11, lok 36. Ka ogik pa kwoŋ ma i tyen 8 nyuto ogik pa kare, dong ogik pa kwoŋ ma i tyen 11 bende nyuto ogik pa kare. Man aye gin ma Baibul tedo pire keken, ento adwogi eni gityeko gicoyo ki bwola ki gin ma gityeko timo kica ki tho.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Giko pa kic aryo man nyutu giko pa kare acel keken, pien magi aryo obedo tyeko pa kwer acel me higni 2520 me yubu, cado, ki otima me loyo. Lobo pa rwot ma i tung bor en ma acel obedo ki peko me yubu, cado, ki otima me loyo me “kare abicel,” ka i higni 723 anyim Kristo (BC) rwot pa Asiriya ogolo-gi i cado. Lobo pa rwot ma i tung cen obedo ki peko acel keken i higni 677 anyim Kristo (BC). Jeremia onyutu adaa gin man.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirayel obedo dier ma opur; lepo gicweyo ne woko: acaki rwot me Asiriya omam ne; i agiki Nebukadneza man, rwot me Babilon, opoto lago ne. Yeremiya 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremia tye ka nyutu kwer ma mede ki mede. Jo Asuri ogolo woko lobo pa rwot me i bor i higa 723 BC, ci gi cwalo Manase i Babulon, bur pa rwotgi, i higa 677 BC. Ci Nebukadnezzar ocwalo Yekoyakim, man nyutu cako me higa 70 me cwal i 606 BC. Ci Nebukadnezzar ocwalo Zedekiya, ci ogoyo Yerusalem piny i higa 586 BC.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Pinyruoth me tung cam kiciko gi ni, ka gimedo i balgi, gibinongo tek maromo calo ma otyeko otime bot pinyruoth me tung cen. Bura ma otime bot pinyruoth me tung cen obitimore bot pinyruoth me tung cam, ki alama pa bura en obedo rek me pimo ma gibituro i wi Yuda. I luny pa Aisaia, en obedo “rek” keken; ento i gin ma bino anyim, “rek” en “rek pa Samaria.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Rwot Lubanga pa Isirayeli owaco ni, ‘Nen, an abiko kelo peko marac madwong i Yerusalem kede i Yuda, ma ngat mo keken ma bino winyo kom eni, wiye aryo bi lolo. ‘Kede abi yaro i Yerusalem laini me pimo pa Samaria, ki kidi me pimo ma gidonyo piny pa ot pa Ahab; kede abi yeko Yerusalem calo ngat omiyeko puleti, abiyeko iye, kede abi boŋgo i wiye piny. ‘Kede abi weko ma odok keken me mirasi na, kede abi miyo gin i cing pa lwenygi; kede gibibedo gin ma lwenygi gibicako ki gicobo; pien gitimo gin marac i wang na, kede gimiyo an keca, con ki ceng ma kwarogi o aa woko ki Ijiptu, nyaka kombedi.’ 2 Kings 21:12-15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Itye ki loro me lamer aryo i coc ma kicito kombedi ma myero waloko. Acel obedo bilo me dwonge, en mukene obedo lak me pimo. I coc meno, lak pa Samaria kityeko nyuto ne calo lak me pimo pa ot pa Ahab. Lak kacel ki lak me pimo obedo gin me kwer, ma kitiyo kwede i yo me yiko. I coc meno, gigi nyuto ni kwer acel acel ma kicoyo i kom lwak ma ki nyuto calo Samaria kacel ki ot pa Ahab, bino kawo i kom Yuda ki Yerusalem. Ka kicwero ciko, lwak me tung piny pa Israel dong kityeko donyo i iye, kigeno, kigoko piny, ci kicako gi i cuk. Lok pa kwer pa Lubanga kelo bilo me dwonge pa jo ma winyo ciko. Lak me pimo kacel ki bilo me dwonge gitye ka kinyutu dise adek adek i Coc Maleng. I kite weng, gigi nyuto kudho pa Lubanga i kom jogi kene.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Rwot o bino, o cing, o kwaco macalo kare mukene, “Samweli, Samweli.” Cun Samweli ogamo, “Waci; pien latic in tye ka winyo.” Rwot owaco bot Samweli, “Nen, abi timo gin acel i Isirayel, ma winye aryo pa dano weng ma winyo ne bigimo. I ceng’eno abi timo ikom Eli jami weng ma awaco ikom ot pa en; ka acako, abi ceko.” 1 Samweli 3:10-12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Gubalo woko ot pa Eli en aye lok me poropheti ma ka ngat mo keken bino winyo en, winye aryo bitye ka cwer. Cwer me winye, i kare pa Samuel, onongo obedo alama ni ot pa Eli kityeko weyo woko. Pongdwogo me lok ma ki poro ma ki mi bot Samuel, en ne gubalo woko ot pa Eli kacel ki keto Samuel iye rwom pa Nabii. Samuel obedo alama pa lwak me dano ma, macalo ka Pita owaco ni, con pe gitye dano pa Lubanga, ento kombedi gitye; pien ka ki keto Samuel iye rwom pa Nabii, ot pa Eli obale woko. Jeremia bende owaco lok me tam ikom lubeo pa Jerusalem ma miyo winye aryo ocwer.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Waci: “Winyo lok pa Rwot, o rwodi pa Yuda, ki joma obedo i Yerusalemu. Eyo, Rwot pa lwak, Lubanga pa Isirayeli, owaco ni: Nen, abi kelo marac i kabedo man; ka ngat mo winyo gin man, lwii ne bino wiri.” Yeremia 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Lok adek weng ma waco ikom wiye ma ginyeng-nyeng gityeko ruc ki dano me lagam, ma gityeko timo lagam ki tho; ci oko kare gityeko ogamo-gi, gityeko loyogi, gityeko giko-gi, gityeko yabo-gi, ki gityeko keto-gi i otura. Wiye ma ginyeng-nyeng obedo alama me yubu pa kica pa Lubanga, ki alama pa yubu meno bene kityeko nyuto ne kare adek i Coc Maleng, ki lok "plummet". Wakwano ne con i Second Kings ki i Isaiah, ento tye pango mukene me "plummet" i Coc Maleng; i pango meno, lok "plummet" kityeko dwoko ne ki leb Ebru mapat ki pango aryo ma con.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Lami maleng ma owaco ki an dok obino, onweyo an calo dano ma kinweyo ki nino. Owaco bot an ni, "Itye ka neno ngo?" Ki an owaco ni, "Aneno — nen, lanyut me lam ma en dhabu weng, ki ayom i wii ne, ki lame abicel i iye, ki pipa abicel ma gicwalo bot lame abicel ma i wii ne. Ki yath olivu aryo i but ne, acel i but tung acaka pa ayom, ki acel i but tung acam pa iye." Ento aciko, owaco bot lami maleng ma owaco ki an ni, "Gin eni ngo, rwot na?" Eka lami maleng ma owaco ki an ociko, owaco bot an ni, "Pe i ngeyo ngo gin eni?" Ki an owaco ni, "Pe, rwot na." Eka odugo owaco bot an ni, "Man obedo Lok pa Rwot bot Zerubbabel, waco ni: 'Pe ki teko, pe ki twero, ento ki Tipu na,' owaco Rwot pa lacer. 'Itye ngo in, got madwong? I bot Zerubbabel in ibin pand; en binen cweyo kidi me wi ne ki kwanyo wic, giwaco ni, "Kecan! Kecan! i bot en!"'" Dong Lok pa Rwot obino bot an, waco ni, "Donggi pa Zerubbabel ogolo twolo me ot man; donggi binen otyeko ne; in ibin ngeyo ni Rwot pa lacer ocwalo an botu. En ngat mane oweco nino me gin matino? Pien gibino beyo cwiny, ki gibino neno lwec me kir i tyen Zerubbabel, ki gin abicel jene; gin wang pa Rwot ma giwoto ka kato i lobo weng." Eka aciko, owaco bot en ni, "Gin eni ngo yath olivu aryo ma i but tung acaka pa lanyut me lam, ki ma i but tung acam pa iye?" Ki aciko dok, owaco bot en ni, "Lawii aryo me yath ma ki kom pipa aryo me dhabu giweyo mo ma calo dhabu ki iyegi gin ngo?" En ociko, owaco bot an ni, "Pe i ngeyo ngo gin eni?" Ki an owaco ni, "Pe, rwot na." Eka owaco ni, "Gin eni obedo aryo ma kigiwo mo, ma gitye i but Rwot me lobo weng." Sekaraia 4:1-14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Lok ma kityeko loko calo “plummet” i 2 Kings ki Isaiah 28, en “mishqâl”, ma romo “rwom”. I kabedo aryo me coc, rwom (plummet) bino medo i rek. Rwom en gin ma kitiyo kede i gin me pimo (scale), ki nyutu yubu me kacca. Rek ma ki rwom en rek me yubu. Rek pa Samaria ne obedo kare me “seven times,” onyo 2,520 mwaka. Kare acel manok bino kete i kom “southern kingdom” macalo ma ne kityeko kete i kom “northern kingdom”. Agiki pa rek mo keken ki cwalo nying i Kitabu pa Daniel calo agiki pa “last indignation” onyo agiki pa “first indignation”. Kare man ki nyutu i Daniel calo kare ma Jerusalem ki lwak gigi bino yiko piny ki twero aryo me balo: paganism ki papalism. Kare aryo man bino cako ka kabedo madit me piny gigi (capital cities) kitedo, ki kicono, ki kigudo, ki jogi kikwanyo gi ki cwal gi i slavery.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Ento i Zekariya, lok “plummet” kiketo ki juko kacel loke aryo me Leb Hebru. Lok ma acel en “’eben”, ki nyutu ni “yubo”, ki bene nyutu ni “kidi”. Nyutu ni “kidi me yubo”. Ci lok en kijuko kacel ki lok me Leb Hebru “bedı̂yl”, ma nyutu ni “nywaro onyo lego i but”. “Plummet” i Zekariya obedo kidi ma giyubo iye, ma kelo nywaro ki lego i but. Nywaro en tye i tung dul aryo pa jolamo; dul acel ma gicako gwec cwiny ka gineno kidi en, gi tedo en bedo wi tung pa gi, ki giyubo iye; ki dul mapat ma pe gineno, gicayo en, gipore iye, ci i agiki en ogoyo gi piny, ma ci dok obedo “headstone” onyo “tombstone” pa gi. Dul acel keti kite ki kwo, en mapat keti kite me tho.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

I lok me con pa Zekariya, Isirayel me con obedo owuo woko ki Babilon me nwoyo yubo kede nwoyo dwoko Yelusalemu. Zerubabele kimiyo bedo lubo piny, ki myero obedo loyo tic. Oketo kidi me cako tic i acaki me tic, kacel bene oketo kidi me wi, onyo capstone, i agiki me tic. Nying Zerubabele nyutu “wod pa Babilon”. Laloc pa lanabi weng tye nyutu cawa me agiki, ki nying Zerubabele obedo cal pi lok me con pa kwena pa aŋgel acel i cawa ma kidi me cako tic oketo, kacel bene nyingne obedo cal pi kwena pa aŋgel adek i cawa ma kidi me wi, onyo capstone, oketo. Nyutu me cwalo piny pa Roho Maler, i kare me acel onyo i kare me aryo, kicwalo cal ki nying Zerubabele (“wod pa Babilon”), pien nyutu kwena ma lwongo kica me agiki pa “nyithindo pa Babilon” me wuo woko. Obedo nyutu kwena pa Kwii me Otum Odiiro ma otime i kare me acel, kede ma kombedi tye akati me time i kare me agiki pa Kwii Madwong.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Yat olivu aryo, tung yat olivu aryo, ki jo aryo ma gilubo ki mo ma ginyutu calo agulu ma i gin pipu me gol aryo gi woyo mo:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Onongo tye ka penyo kacel kacel ngo mane gin yat olivu aryo, ci oket ngec i cal mapol mapol pa joneno aryo. Nyamin White onyuto ni yat olivu aryo obedo joneno aryo me Apokarip apar acel.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> I kom jonyutu aryo nabi owaco dok bene ni: “Gin en yadi aryo me olivu, ki tel me lapia aryo ma tye i wang Lubanga pa piny.” “Lok ni,” lami Zabura owaco, “obedo lapia bot cing na, ki ler bot yore na.” Revelation 11:4; Zabura 119:105. Jonyutu aryo gin coc pa Testament Macon ki pa Testament Manyen. The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zekariya onongo mito me ngeyo en aye lami neno aryo man. I kare me Revolusiyo pa Faransa, gin onongo obedo Testamenti macon ki Testamenti manyen. Giketo gi calo Mose ki Elija; gin ema gikwanyo kwo i yoo ki lipiny ma oringo malo ki iye lawi ma pe tye buto. Gin nyutu minisiteri pa Future for America ma gikwanyo kwo i 18 me dwe July, 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

I cako pa pot buk, ka Zekariya ocungo, ka chogo mag tho ma oyuma kiketo gi piny dong acel, ento pe pud gi tye ki ngima, Gabrieli openje ni, “In neno ngo?” Zekariya owaco ikom gin ma oneno, ci openje ni, “Gin eni ngo, rwot na?” Gabrieli, me dwoko lapeny ki lapeny, omiyo gin ma lapeny mito dong pire tek; openje Zekariya ni, “Pe in ngeyo ngo gin eni?” Eno con odwoko ni, “En aye Lok pa Rwot bot Zerubbabel ni: Pe ki teko, pe ki rwom, ento ki Roho na,” Rwot pa jo lweny owaco.

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Lok pa Rwot ma kimiyo bot Zerubbabel ni, “Pe ki lony, pe ki twero, ento ki Roho na. In ngo, got madit? I anyim Zerubbabel, ibi doko piny ma otwer; ci obi kelo woko kidi me wiye ki dwon me yeyi, waco, ‘Ngwono, ngwono pi iye.’”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubbabel, Gavana, obedo cal pa lakwena ma tye yweyo yo i cako ki i agiki me lok mukato, ma i anyim ne got obed calo piny ma kiyweyo. Isaya nyutu tic pa lakwena acel keken, kede owaco ni, "obi mii yo madongo i patal pi Lubanga wa obed atir," kede ni, "kabedo weng ma piny i dii bi yik i malo." En kede obimii ni, "got weng ki got matidi weng bi gol piny," pien "got madongo" i anyim Gavana Zerubbabel "bi bedo piny ma kiyweyo."

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Kwena pa William Miller ikom “seven times” omiyo ne ki Lubanga. Zerubbabel nyuto William Miller, ma ocwalo kidi me buto pa “seven times,” kede bene nyuto lwete ma “obi kelo kidi me wi” ki “yubu, kwoyo, Kica, Kica bot en.” Dogo me lok “Kica” nyuto kwena pa “Midnight Cry.” “Yubu” nyuto kwena acel calo “yubu madwong” pa Anjelo me adek, kede “kwoyo” nyuto “Midnight Cry.” Coc ducu man tye ikom kwena pa “Midnight Cry.” Tye ikom “virgins” ma onongo gutye i mur me tho i yoto pa Fweny pa Yohana apar acel, ma kato i cora me limo ma othe ma okoi. Tye ikom dwogo kwo pa limo ma othe ma okoi, kede tye ikom tic pa porofetik pa “plummet” ma “wise virgins” neno ma miyo gi yot i cwinya.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Eka Zekariya owaco, “kede bene.” Lok “kede bene” nyutu keto lok ma bino i wi lok ma otime con. En tero bot cik me porofetik ma waco ni, “rek i wi rek.” Lok ma otime con onyutu ocwake i odii pa cen pa jo pa Lubanga, ma Zekariya obedo nyutu gi. Lok ma otime con ociko dwogo dwogo mit pa jo pa Lubanga i cawa me agiki me niange maber ngo gin lami kwena aryo me Buk me Nyutu dul abicel. Lok ma otime con bene onyutu ni Zerubabele obedo nyutu me tic i acaki ki me tic i agiki. Otyeko nyutu ni “cing” pa Zerubabele (ma nyutu twero pa dano) myero giceto kidi pa rwom ki kidi pa wi; ento tic ma cing pa ne otimo onongo tye keken, ki kombedi tye keken, itimo keken ki twero pa Lami Kuc pa Lubanga.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Lok me mukato ma ocung iye, ma myero ki keto i wi lok ma cen, nyutu ni ka 'cok pa Zerubbabel' tye ka ogiko tic, eka jo pa Lubanga i kare me agiki gubino ngeyo ni 'Rwot' 'ocwalo' Gabriel, lami me ler, 'bot' jo pa Lubanga. Gubineno yore me lok pa polo ma obedo adwogi acel ma ki yarone i kube ki Nyuto pa Yesu Kriisto. Kano kwena ki tic pa Zerubbabel, obedo kano kwena ma obino ki bot Gabriel, ma oywako ki bot Kriisto, ma En dok oywako ki bot Lacoo.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Dong dul aryo pa jo me woro kityeko poyo maber. Dul acel, “Gin ma gicayo nino pa gin matino?” Dul mukato, “bipak” ka “bineni kidi me rwenyo i cing Zerubbabel ki gi abiro meno” ma “gin wang Rwot, ma ringo ki ringo i piny weng.” Gin ma gicayo nino pa gin matino, gitye ka cayo tic me mukato pa William Miller macalo cal ma kityeko nyuto kwede “kidi me rwenyo.” Gigoyo tam kwede jo ma bipak ka gineno “kidi me rwenyo” i cing Zerubbabel. “Kidi me rwenyo” pa Zekariya en kidi me cido ma kelo yweyo. Dul acel cayo “kidi me rwenyo,” pien gibalo neno ni “kidi me rwenyo” i cing Zerubbabel obedo ki “gi abiro meno.” Leb “abiro” ma obedo ki “kidi me rwenyo,” en leb pa Heberu acel keken ma kityeko loko macalo “abiro kare” i Levitiko 26.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Ci Zekariya dok owaco ni ka onuko, pe ngene ngo ma lami aryo gin. Ento openyo dok, "Gin ngo yit zaitun aryo man?" Dok openyo, "Gin ngo tem me yit zaitun aryo man, ma ki paipu me dhahabu aryo gicwalo mo me dhahabu ki iyegi?" Gabriel dok ocoko pweny ka odwoko pweny pa Zekariya ki pweny dok, "In pe ingeyo ngo ma gin man?" Zekariya odwoko ni, "Pe." Eka Gabriel owaco ni, "Gin aye jo ma gilubo mo aryo, ma gicingo i tung Rwot pa piny weng."

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Pot buk cako ki Gabrieel omiyo Zekaria odwogo ki nino. Ci Zekaria nyutu nyiri ma kigoyo gi woko ki nino i abicel me otum; ka kiginywak woko, kinyutu gi calo gin tye ki piny wic madit me ngeyo ngo ma witinisi aryo me pot buk apar acel me Revelation nyutu. Kitabo weng me Baibul rwate ci gwenyo i Buk me Revelation. Anabii weng, lokgi rwate, pien Lubanga pe obedo en ma ocweyo poto piny. Anabii weng lokogi tutwal ikom cawa me agiki, maloyo kare ma gityeko bedo kwede.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabriel tiyo ki pirinsipo me Alpha ki Omega kun nyutu ni Zerubbabel obicako ki obityeko tic me yiko ot pa Lubanga. Tic pa en nyutone calo keto kidi me kac i cako, ki keto kidi me wi i agiki. Zerubbabel nyutu muvimenti me Millerites ki muvimenti me Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Ma Gabriel owaco bot Zechariah en ni tic pa Midnight Cry, ka bene i wot pa malaika me acel onyo i wot pa malaika me adek, kitimo ki twero pa Roho Maleng’.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Ka gin ocobo i yoo kede tho, lobo omor ikom komgi ma otho; ento ka gin ocung’ dok, lobo dong oluor, ci gin omor. Gin omor pien gi oneno kidi me pimo pa “kare abiro” i cing pa Zerubbabel. Kidi me pimo en kidi ma giyubu iye, ma keto but ikin jo ma tye ki ngec ki jo ma pe tye ki ngec.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zechariah pe owaco “abiro”; ento owaco, “abiro meno.” Gin neno higa 2520 me yabweko. Lok ma kityeko loko ne i leb calo “abiro” en aye lok kene ma kityeko loko ne calo “abiro kare” i Leviticus 26, en bende nyutu calo “chira” me budu ma kicwalo bot piny pa rwot me Israel ma i bor ki ma i tung piny. Buk me Daniel nyutu ni “abiro meno” obedo keco me acaki ki me agiki.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Kidi me orubo piny ma William Miller oketo, en aye “seven times”; kacel ki kidi me wi ma dul me Malayika me adek oketo, en bene “seven times”. Jo ma ogamo ka gineno “those seven” i cako me “Midnight Cry” me kare me agiki, bine neno poko ki yaro me gin ma welo ki gin marac. Gin ma welo bigamo ka gidok i kuc maracel ma opong, ento gin marac bineyo kun dong otyeko ni pe gitye ki mafuta ma obedo aa ki i paipu me gol aryo. Adiera ma omiyo dul acel ogamo, obedo kidi me pore i woto pi dul moko, kadi bed ni en ne tye me neno pi jo weng ma mito neno.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Macalo kaka “seven times” obedo tem i cako i 1856, ka Adventism pa Philadelphia oloko obedo Adventism pa Laodicea, “seven times” dok obedo tem i agiki, kany keken ka Adventism pa Laodicea oloko obedo Adventism pa Philadelphia. Tem ma i cako omer i 1863, ki kwero woko katek me Bibul pa “seven times.” Jo ma gimer tem ma i agiki i 2023, gibitimo kamano pien gikwero woko rwom me ngec ma yat ma “seven times” me Leviticus 26 otyeko nyutu mito.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Obedo ma ber madit me nyutu ni Buk me Daniel mako atir weng “kare abiro”, mapwod pe wa cako paro lok me lanabi me kapter abicel me acaki me Buk me Daniel; pien kapter angwen ki abic tye ikom “kare abiro”, ka gin nyutu acaki ki agiki pa tung aryo pa le me piny pa Buk me Nyutu kapter apar adek.

We will begin our consideration of those first six chapters in the next article.

Wa bi cako paro wa ikom pot buk abicel ma acaki mene i coc malubo.

> “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.

> Ler ma Lubanga omiyo Daniel, omiyo tutwal pi nino magi me agiki. Gin ma oneno i tung pii me Ulai ki Hiddekel, pii madit me Shinar, kombedi tye ka tyeko, ki gino weng ma kimino con obino time cok coki.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> Par kit pa ogwanga me Jo-Yahudi i cawa ma lok me poro pa Daniel ne kimiyo.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> Waketo kare mapol bot kwano ki paro Bibul. Pe wa ngeyo lok calo wa myero. Buk me Revelation cako ki cik ma omiyo wa me ngeyo pwonyo ma tye iye. ‘Oromo en ma kwano, ki gin ma winyo lok me anabi man, ki gikwoko gin ma kikoyo iye; pien kare tye macok,’ Lubanga owaco. Ka wa wangeyo tiyo me buk man bot wa, dong obedo i wa cako odoco madit. Pe wa ngeyo ducu pwonye ma omiyo wa, kata obedo ni ki cik ma omiyo wa me yenyone ki kwanone.

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> I kare mukato, lapwonya owaco ni Daniel kede Buk me Nyutu obedo buk ma kiguro, kede jo oyaro woko ki gine. Liko ma gineno calo gin ma pe ngene, ma otyeko gengo jo mapol pe gweyo ne; lwete pa Lubanga kene ogweyo liko woko ki but man me Lok pa En. Nying “Nyutu” keken pe rwate ki lok ma waco ni obedo buk ma kiguro. “Nyutu” lube ni kinyutu gin mo ma ber-lamal. Adwogi atir me buk man kicwalo ne bot jo ma tye bedo i cawa magiki. Wa tye dong i kabedo maler pa gin ma maler, ki liko ogweyo woko. Pe wa myero bedo i woko. Wa myero donyo iye, pe ki paro ma pe tye ki kica, pe ki woto ma okati, ento ki kica kede bayo pa Lubanga. Wa tye ka bino piny i cawa ma lok me laporofeta ma i Buk me Nyutu bi time atir. Testimonies to Ministers, 113.

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