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# The Book of Daniel - Number Eighteen

Buk pa Daniel - Namba 18

The Hour

Cawa

Author

Jeff Pippenger

Published

December 13, 2023

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Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Inspiration tye maler ni pot buk me adek me Daniel nyutu cik me Sande i United States. I Isaiah pot buk 23, nyako me goro pa Tyre, ma timo yeyi kwede rwodi me piny, en obedo nyako me goro ma i Revelation ma timo yeyi kwede rwodi me piny. I Revelation pot buk 17, nyako me goro meno tye ki "Babilon Madit" kicoyo i nyim wiye.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> Dako eno oketo law me purple ki me scarlet, ki orwate ki zaabu, kidi ma welo, ki peela; tye ki kop me zaabu i lwete ma opong ki kwero ki lonyo pa tim me malaya pa iye. I wic anyim pa iye kicono nying: MYSTERY, BABYLON MADIT, MIN PA MALAYA KI KWERO ME PINY. Apokarifa 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Mapiri i mwaka 1950, dikisonari me Engilisi onongo onyutu maber dako ma ki yaro iye i por lok aryo man, ni en Dul me Katorika me Loma. Piny weng onongo ongiyo, ma oko Kare ma Odiyo me kwalo pa Katorika ma otyeko bedo ki mwaka 538 nyo i 1798, ni Dul me Katorika me Loma en dako macel ma timo cene ki rwodi me piny. Nyutu me bedo pire keni kityeko yubu ne me kwanyo woko loyo pa Katorika, kacel bende loyo pa rwodi me piny ma ki otyeko keto rwom ma pe maleng ki dako macel. I buk me Yesaya chapta 23, kiyaro ni dako macel bino poyo. Pe itwero nongo mo keken i yie me yeny ma kombedi yubu ni dako macel me Adyebo 17 obedo Dul me Katorika; pien Lok pa Lubanga pe obalo woko, kede Lok pa Lubanga owaco ni obino poyo.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.

> Ka obedo ni i kare meno, Tiro bi pe giparo ne pi mwaka 70, macalo cawa pa rwot acel; ci i agiki me mwaka 70, Tiro bi wero calo nyako me coyo. Kawo enanga, wot ka i pach, in nyako me coyo ma giparo pe; tim dwon ma mit, wero wer mapol, wek obed ni giparo in. Ka obedo ni i agiki me mwaka 70, Rwot obi limo Tiro, ci obiro dwogo i kec ne, kendo bi timo coyo ki lwak weng me piny i wang piny. Jami me cato ne ki kec ne bi bedo maleng pi Rwot; pe gibigwoko maber, kendo pe gibiyiko; pien jami me cato ne obed pi gi ma gibedo i wang Rwot, pi chamo ma rom, ki pi yub ma tye ki bedo mapol. Isaiah 23:15-18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Lok pa Lubanga pe opoto piny i kare mo keken, cak ki 1798, gi kwanyo malaya ki poyo; ento i nino me agiki gibodong poyo ne. Gipoyo ne ka Sabat pa Lubanga me nino abicel kityeko lwenyo kwede, en aye cik acel i Cik Apar, ma dong kare weng myero gipoyo. Gipoyo ne ka omako adungu ne, o bolo i kabedo me piny, omiyo dwon ma malak ki wer mapol. O wero wer ne i agiki me mwaka 70, ma gin nino pa rwot acel. Rwot, kaka gicoyo i Buk Daniel, Kidi Aryo, obedo piny pa rwot.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Kede ka mo weng ma nyithindo pa dano bedo, le me tere kede lare me polo, omii gi i lwet pa in, kede otimo in rwot ikom gi weng. In aye wi me dhabu man. Danyel 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

“Wi,” onyo “rwot,” obedo alama me lobo me rwot. Lobo me rwot ma kiyaro ne kwede “nino pa rwot acel” obedo United States. United States ocako twero me porofetik calo earth beast, ka kom me tho kicweyo bot cwinyo me Babilon i 1798. Tye ka mede calo lobo me rwot namba abicel acel i porofesi pa Bibilo nyaka cik me Sande. Lobo me rwot ma atir i porofesi pa Bibilo, ma atir orwote pi mwaka 70, obedo Babilon.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.

> Nen, Lubanga owaco ni: Abi cwal ka abi kao dul weng me tung anyim, ki Nebukadneza, rwot pa Babilon, latic na; abi kelo gi i kom piny man, ki i kom jo ma obedo iye, ki i kom ogwanga weng man ma tye i tung tung; abi loro gi peka woko, abi miyo gi bedo yaki, ki kweke me kwii, ki magoro me kare ducu. Kadong abi kwanyo botgi dwon me mor, ki dwon me cwiny maber, dwon me lacoo ma rwatte, ki dwon me dako ma rwatte, dwon me kidi me yweyo, ki le me lamat. Piny man weng obedo magoro ki yaki; ki ogwanga man gibitico bot rwot pa Babilon pi higa pier abicel aryo. Kadong obedo ni ka higa pier abicel aryo otyeko, abi keto kum bot rwot pa Babilon ki ogwanga en, Lubanga owaco ni, pi richo gi, ki piny pa Kalediŋ; abi miyo obedo magoro me kare ducu. Yeremia 25:9-12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

Babilon ma atir olonyo pi enge 70, ma kinyutu cal pa lwak i cawa me agiki ma binen lonyo pi enge 70 me kite. Nebukaduneza, rwot pa Babilon, otyeko lweny Yuda kare adek. Lweny me kare acel otime ki Yehoiakim, ki enge 70 pa lok me porofeti pa Jeremia nongo ocake. Otyeko ki tho pa Belshaza, ka Lubanga ocwero “rwot pa Babilon,” macalo ma ocwero rwot Yehoiakim i cako me enge 70. Lwak me porofeti ma kinyutu calo “ceng pa rwot acel” (lwak acel) me “enge 70” en obedo Babilon, ki lwak me porofeti pa Baibul ma olonyo pi enge 70 me kite i kare ma apire me Tiro kigolo wii ne, en “nyama pa piny” ma i Revelation 13. Loka ki lwak me 5 bot lwak me 6 pa porofeti pa Baibul i 1798, obedo but me lok ma atir ma Jwani tye ka nyuto i Chapta 13 me Revelation.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.

> An acung i togo me pi madit, ka aneno lagwok acel ma ocako oo ki i pi madit, ma tye ki wi abic aryo ki tol apar, ki i tol ne tye korona apar, ki i wi ne tye nying me kwanyo Lubanga. . . . Ka aneno lagwok mo mapat ma ocako oo ki i piny; ki obedo ki tol aryo calo dyang matin, ki owaco calo nyoka madit. Revelation 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Tong pi madwong ma John ocung i iye i Buk ‘Revelation’ kacap apar adek, nyutu 1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> I cawa ma Lwak pa Papa, kigolo woko teko ne, myero oweko kweco, Yohani oneno teko manyen ma bino me dwogo dwon pa drakon, ki cwal anyim tic acel acel ma pire tek ki me yubu Lubanga. Teko man, ma agiki ma biro lwenyo ki kanisa ki cik pa Lubanga, ki nyutone calo le ma tye ki rweny aryo calo odiel. Le ma onongo obino kun cen onongo gi aa ki pi madit; ento man o aa ki piny, me nyutu cako i kuc pa piny ma ocoyone—Amerika me Pot Buk. Signs of the Times, February 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Cur me nam ogengo le ma oa ki i nam ki le me piny. Piny pa rwot me poropheci pa Baibul ma namba 5 i 1798 (tyen nam) okelo cal me gin ma otime con, ento piny pa rwot ma namba 6 obedo gin ma bitime anyim. Joo pa Miller pe oneno adwogi man. Kimiyo William Miller ngec me i twero pa diragon me lamal, kede rwomere ne kwede piny pa rwot ma bino anyim, ma ginyutu calo le me Katoliki. Revelation apar adek oyabo lok me lanenyo ma puc, ma obedo madek i twero adek ma gitero piny i Armagedon. Lok eni ocake i tyen nam me 1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

United States ocako kare ne ki cal me dyang matino, ento ogiko kare ne owaco calo lwor madongo. Lok pa kare me mwaka 70 me cal pa lwayo pa lebi me piny gineno i ves acel, i chapta apar adek me Apokor pa Yohana; pien ves eno nyutu kacel cako ki gik pa lebi me piny i lok acel keken.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Ki an oneno lewic mukene ma owuoko ki i piny; ki ne obedo ki lak aryo calo nyathi diel, ki ne owaco calo yoka madit. Nyutu pa Yohana 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Ka Kacoke me Amerika owaco calo drakon, dong ocoyo cik me Sande. Pud pe otyeko kelo yubu me woro i Sande, kanisa me Protestant ma giwii woko gibicok kene ka gimako te pa politik pa gavumenti ma giwii woko, ka gicweyo cal pa nyamal. Ka Inspireshen nyutu (ka timo ne dok dok) ni tic me ciko cal me dabu pa Nebukaduneza nyutu cik me Sande, meno tero agiki me higa apar abicel me alama pa nyamal me piny. Chapta acel dok i adek me Daniel gicwalo lok pa malaika adek me buk me Nyuto chapta apar angwen. Malaika me adek bedo adwogi ma tye kede kwo i kare me cik me Sande.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

Ki yoo pa lanen, gonyo acel dok i adek i buk Daniel, ginyutu higa 70 me aloka pa lec pa piny ma i buk Revelation 13. Tem pa kit me cham ma ki nyutu i gonyo acel, kede aloka pa Jehoiakim, ginyutu ni gonyo acel, ki yoo pa lanen, cako i cawa me miyo teko pa malaika me acel, onyo i dwe August 11, 1840, onyo i dwe September 11, 2001, i lok pa kare pa malaika me adek.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

Babulon en lobo ma onwongo bedo ki twero pi mwaka 70, kede mwaka meno ginyutu lok me con pa United States. Mwaka 70 pa Babulon pe ogiko nyaka lacen tutwal inge ka Nebuchadnezzar otimo seremoni me keto cal me zaabu; ento i kit pa porofeti, mwaka 70 me alama ma Isaiah otiyo kwede i poth 23, ogiko i poth 3 pa Daniel. Ka orikestra pa Nebuchadnezzar tuko miyusik pi seremoni me keto, alama pa nyama me got kiketo ne matek, kede i cawa meno malaya pa Tyre kede pa Babulon ocako wero were ne bot rwoth pa piny, ka Israel ma giloro adwogi gi wii piny kede gi toyo.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> Rwot Nebukadneza otimo cal me zaabu, ma borone obedo kubit 60, ki lamalone obedo kubit 6; oketo ne i piny malal me Dura, i duk pa Babulon. Enyim nen, Rwot Nebukadneza ocwalo kwac me loro weng: pirins, gavanaa, kapiten, jaji, trezaa, konsela, sherifu, kede laling pa duki weng, wek bin i yubu pa cal ma Rwot Nebukadneza oketo. Enyim nen, pirins, gavanaa, kapiten, jaji, trezaa, konsela, sherifu, kede laling pa duki weng, giloro piny i yubu pa cal ma Rwot Nebukadneza oketo; gi obedo i anyim cal ma Nebukadneza oketo. Enyim nen, lami wic okweno woko ki dwog madongo, pien kicwalo cik bot yin, o dano, ogwanga, ki leb: Ni ka winyo dwog pa konet, fuluti, harpu, sakbat, salteri, dulsimeri, kede kit weng me musiiki, obutu piny gi wori cal me zaabu ma Rwot Nebukadneza oketo; ki ngat mo keken ma pe obut piny ki pe oworo, i kare acel eni ginokete i cen pa tanuru me mac ma oyoto tek. Emi i cawa eni, ka dano weng winyo dwog pa konet, fuluti, harpu, sakbat, salteri, kede kit weng me musiiki, dano weng, ogwanga ki leb, gibut piny gi woro cal me zaabu ma Rwot Nebukadneza oketo. Daniel 3:1-7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

I "kare" eno, onyo i "cawa" maromo kwede eni, ma obedo "Sunday law" i United States, ngat mo keken ma ojuko woro cal me gol, "ki bi golo iye i tung pur me mac ma loro tutwal." Buk mo keken i Lami mapir ma tye ki lok ma giyubu calo "cawa", en aye Buk pa Daniel. Lok "cawa" i chap adek nyutu bino pa rwec pa lela. Lok "cawa" bene nyutu kwena pa malaika ma acel i chap angwen, pien kun nyutu calo ngec me ciko bot Nebukadneza pi "cawa" me bino pa hukumu pa Lubanga.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Ci Daniel, ma nyinge Belteshazzar, obedo ocwinyi piny pi cawa acel, ki paro mere ocweyo cwinye peko. Rwot owaco ni, “Belteshazzar, pe kik gin me nindo, onyo poko mere, ocweyo cwinyni peko.” Belteshazzar odwoko, owaco ni, “Rwot na, gin me nindo obed i bot jogi ma pe gihero in, ki poko mere obed i bot jogi ma gigamo in lweny.” Daniel 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

Daniel omiyo Nebukadneza kenga pi kare me bino pa jajimenti pa Lubanga, ma lacen Nebukadneza okwanyo woko. “Saa” i chapta angwen, ka kitiyo kwede dok i chapta man, dong nyuto “saa” ma jajimenti osubu. I gin matime pa Millerite, “saa” me acel i chapta angwen, nyuto bino pa malaika ma acel i 1798. Kwena man otimere ka jajimenti me penyo ocako i October 22, 1844. “Saa” i chapta angwen, con obedo cal me kwena me bino pa jajimenti, ci lacen kitiyo kwede calo cal ma nyuto ni jajimenti osubu. Kit ma “saa” kityeko tic kwede me acel nyuto 1798, ki bino pa malaika ma acel; ki kit ma kityeko tic kwede me ariyo nyuto October 22, 1844, ki bino pa malaika ma adek.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Kare man keken, gima ki waco pi Nebukadneza otieko i iye Nebukadneza; gikweyo ne ki bot jo, en ocamo lum macalo dyang, rwom ne oriye ki mot me polo, nyo lawic ne otyeko longo macalo yubu me rweny, kede diyo ne macalo diew me winyo. Daniel 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

Nyinge “cawa” i pot angwen, omiyo, obedo cal me 1798 ki 1844, ma gin kabedo me agiki pi ruk aryo me “abiro kare,” ikom kingdom pa i wi (ma ocake i 723 BC) ki kingdom pa i piny (ma ocake i 677 BC) me Israel. Ruk aryo meno, ma gi cwalo pi mwaka alufu aryo gi piero abich gi apar aryo me golo gi piny ki bedo lacer, gi cwalo keto woko kec me acel ki me agiki pa Lubanga ikom jo pa en ma odwogo woko bot en. Gin weng ocake ki hukumu pa Lubanga, ki agiki pa gin acel acel gi cwalo kwena me ciko pi hukumu me nyutu pa Lubanga ma tye abino, onyo bino pa hukumu me nyutu. Hukumu aryo ma gi cwalo ki agiki pa “abiro kare” gi rwate cal kwede nyinge “cawa” i pot angwen me Daniel.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

I hisitori pa Millerite, “saa” nyutu cako pa yore i kare me agiki i 1798, ka Malaika me acel obino, ci “saa” ma aryo i chapta angwen nyutu agiki pa yore ka Malaika me adek obino i 22 Okitoba, 1844. Yore pa Millerite me Malaika me acel odoko pire kene i yore pa Malaika me adek, omiyo “saa” ma gin aryo i chapta angwen bene ginyutu kare me agiki i 1989, kede bene cik me Sande ma bino cok. Yore pa Millerite me Malaika me acel ogamo yabo pa jajimenti me yenyo, kede yore pa Malaika me adek gamo yabo pa jajimenti me ekzekutivu pa Lubanga, ma mede ka mede, kacako ki cik me Sande, kede mede ka mede ki medo loyo nyaka Donyo pa aryo pa Kristo.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

Wa bi mede ki kwano wa i Daniel chapta adek, ka ii coc me anyim wa bi tyeko poyo wa ikom lok “saa.”

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Nen, ami cwalo wotu calo dyel i tung wulufu; myero obed jo ngec calo nyoka, ki pe timo peko calo okoko. Ento bedo ka gonyo dano; pien gibimii wotu bot kac, ki gibigoyo wotu kite i sinagog-gi; ki bino mii wotu bot ludito pa piny ki bot rwodi, pi nying an, me bedo lami botgi ki bot jo ma pe jo Yudaya. Ento ka gicwal wotu, pe biyi paro ni biyi waco ngo onyo kit ma biyi waco; pien i cawa man, bibi mi wotu lok ma biyi waco. Pien pe in aye biyi waco, ento Rwome pa Wonwu aye waco i wunu. Ki owad bino mii owad-gi bot tho, ki won bino mii latino; ki latiŋo bino cako bedo i kom min-gi ki won-gi, bimi miyo gicwalogi i tho. Ki gibikwero wunu dano weng pi nying an; ento en ma odong i agiki, obigwoko kwo. Ento ka gilego wunu i bur man, wut or i bur mukene; pien atir atir, awaco botwu ni, pe bupore i bur pa Israel weng nyo Wod pa Dano obino. Lami pe maloyo lakwon-gi, latic pe maloyo rwot-gi. Opore pi lami ni obedo macalo lakwon-gi, ki pi latic ni obedo macalo rwot-gi. Ka gicoyo lakwon me ot ni Beelzebub, to pwod pe nang'o jo pa ot-gi bi coyo? Pek iloro gi; pien pe tye gin ma kipongo ma pe bonyutu, ki pe tye ma kikano ma pe bignge. Gin ma awaco botwu i otum, man wut wac i chieng; ki gin ma winyu i dwang, man wut wililyo i wii ot. Ki pe iloro gi ma gikwanyo ringo, ento pe gi romo kwanyo cwiny; ento iloro en ma romo balo cwiny ki ringo weng i Gehena. Matayo 10:16-28.

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