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# The Book of Daniel - Number Fifty-Three

Buk pa Daniel - Namba 53

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Neno me lanabi kinyutu woko: Ngec i kom kare me agiki ki neno ma Daniel oneno

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Lacere weng waco mapol pi nino me agiki maloyo pi nino ma gine onongo bedo iyegi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> Lanabi me kare macon, acel acel, gicako waco manok pi karegi keken maloyo pi wa; ci lok pa lanabi mamegi tye mede pi wa. “Kombedi, gin weng man otime botgi pi cal; ki gicoyo gi pi ciko wa, i bot wa ma agiki pa kare obino.” 1 Korint 10:11. “Pe pi gi keken, ento pi wa gitiyo i gin magi, mag kombedi gipeno botwu ki jo ma gipako Laber botwu ki Roho Maleng ma ki cwalo piny ki i polo; gin magi ma anjeli gi mito neno iye.” 1 Pita 1:12

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniel obedo amola pa jo pa Lubanga, ma i kare me agiki gityeko nongo kun Lok pa Janabi ni gi ocweyo i piny ducu. Ka gi ngene atir en, myero gitim kwayo ma i Leviticus piero aryo abicel, kede kwayo me nongo ngene i misteri me janabi me agiki, ma kiyabo woko pud keken, mapwod pe ‘probation’ oloro woko, calo kwayo pa Daniel i rwom aryo. Ka gi bino i tamo me Daniel, Malaika Gabriel obi komo gi, obi mi gi ngec, kede obi waco botgi, pi miyo gi ‘twero ki ngene’. Jo me ngene gin jo ma ‘ngene’ ‘medo me ngec’ ka ‘misteri me janabi’ kiyabo woko.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> En omii an ngec, owaco ki an, owaco ni, “O Daniel, kombedi abino woko me mi in twero ki ngeyo. I cako me lep mamegi, cik o aa woko, kede abino me nyutu in; pien in ki heri tutwal: eka ngeyo lok ma eni, kede paro lagam.” Daniel 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Nining ma ki waco bot Daniel ni obed ka paro kwede en “mareh”—nining me yie. Gabriel pe otieko tic ma ki mino ne i pot buk 8, ma ki waco ne ni omii Daniel onongo ngeyo nining “mareh”. I pot buk 9, odok me tyeko pwoyo ne. I pot buk 9, Daniel pe dong obedo i cawa pa lwak pa Babilon, ento obedo i cawa pa lwak me Medi ki Peresia.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Ka Gabriel omiyo Daniel cik ni, “ng’eyo lok,” ki, “paro yab ma oneno,” en tye ka nyuto kit me yaro i wi ma en mito Daniel otim. Lok ma kiketo i leb calo “ng’eyo” ki “paro” gin nying acel pa Leb Ebru. Nying ne “biyn”, ki kite ne en yaro i wi. Lok pa Ebru ma kiketo i leb calo “matter” en “dabar”, ki kite ne en “lok”. En atika, Gabriel tye ka nyuto Daniel, kede jo ma en tye kwede i komgi i kare me agiki, me yubo maber Lok me ada.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Tem maber wek inyutu ni in obedo ma kicwako bot Lubanga, latic ma pe tye ki kweg, ma wilo lok me adwogi maber. 2 Timoteo 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Lok “matter” bene Daniel tiyo kwede iye i chapta apar, ves acel, ma iyie kityeko yiko ne cawa adek calo “thing.”

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

I verse man, lok “vision” en “mareh”—neno me twar—ci Daniel obed ki ngec ikom lok (“gin”) kacel ki neno (“mareh”). I verse apar aryo adek me chapter abicel angwen, Gabriel owaco bot Daniel ni myero oyabo maber lok ki neno; ci i verse apar acel me chapter apar, obedo ki ngec ikom lok (“gin”) kacel ki neno (“mareh”). Gabriel tye ka miyo ngec bot Daniel i chapter abicel angwen, ni myero ongeyo rwat (oyabo maber) ma tye ikinyi lok ki neno. Neno en “mareh”, ento “lok”, onyo “gin”, en neno “chazon”.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

I chapta aboro, neno aryo gu nyutu keken, kede rucu gu nyutu, pien Daniel onongo mito me ngeno neno "chazon", ento Gabriel omiyo cik ni omii Daniel ngec pi neno "mareh". Ka Gabriel ocako tici me miyo Daniel ngec pi "lok" ki "neno", oyabo Daniel ni omako wii ni gin en neno aryo ma pe acel.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> En omiyo an ngec, owaco ki an, owaco ni, O Daniel, kombedi abino woko me miyo in ngec ki poyo. I acaki me kwayo ni cik owuoko woko, ci abino me yaro ni; pien in kimito tutwal; eka ipoyo gin, ki ikwan rweny. Sabit 70 kiciko gi i jo mamei ki i bung mamei maleng, me tyeko golo cik, ki me tyeko bal, ki me dwogo kuc pi bal marac, ki me kelo bedo maber ma pe otum, ki me tet rweny ki lok pa nabi, ki me lutho kabedo maleng madwong. Eka ngeyo ci ipoyo, ni ki cako kae ma cik owuoko woko me dwogo ki yubu Jerusalem, nyaka bot Mesia Ladit, obed sabit 7, ki sabit 62; dwe obi yub woko, ki ol, i cawa me peko. Ki lacen i sabit 62 Mesia obi balo woko, ento pe pi eni keken; ci jo pa ladit ma obino gibalo bung ki ot lamo; ci otumne obedo ki koth madwong, ci nyaka otum me lweny gobo kiciko gi. En obiketo tek laloc ki jo mapol pi sabit acel; ci i tung sabit obi moko rwom me lamo ki min lamo, ci pi yubo gin ma orwenyo Lubanga obicweyo piny woko, nyaka otum, ci gin ma kiciko obi redho i gin ma ocweyo piny. Daniel 9:22-27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gabriel onwongo mito ni Daniel obedo ngeyo ni poko lok ma omiyo bot Daniel okel kacel jami pa neno “chazon” ki pa neno “mareh”. Poko lok no onwongo obino cwalo ngec pi neno aryo weng, kede ruwate pa Daniel ne obedo me yiko ki rwom atir ikini neno ma ocwalo ngec pi cayo piny pa Ka Maleng ki pa Lwak, gi neno ma okelo i yabe pa Kristo i Kabedo Maleng Maloyo i October 22, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabriel onyutu ni cako ki cik pa Artaxerxes i 457 BC, obedo higa 490 ma “okwany woko” ki higa 2300 me mer me irot ki oturo, ma pire tek pi Jo Yahudi. I rek ma kany ocelo, lok “determined” kinyutu ne kare adek, ento obedo lok ariyo me Leb Hebru mapat ma gityeko yubo calo “determined” i rek magi. Kare mokwongo ma “determined” kinyutu ne tye i rek 24, kede lok me Leb Hebru en “chathak”, calo “kwanyo woko”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Nyutu ni Israel omiyone kare me tem, ma ocako ki cik marom adek pa Artaxerxes, ma obed giko i kwedo pa Stephen i higa 34 AD. Higa 490 “kijuko woko,” ki nyutu ni en obedo kare me porofeti matidi i iye porofesi ma bor me higa 2300. Namba “490” obedo ranyisi pa kare me tem, macalo ki lara pa Yesu.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Ci Pita obino bot en, owaco ni, “Rwot, tyen mene ma owadwa ocoyo ikom an, ka an awiye ne? i tyen aboro?” Yesu owaco bot en ni, “Pe awaco bot in ni i tyen aboro; ento i 70 tyen 7.” Matayo 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Kica tye ki agiki, kede agiki eni nyutu ki namba “490.” Mwaka “490” nyutu kare me tem pi jo Yahudi, ki aa i golo gi woko nyaka i cawa ma kigoyo Stephen ki kidi, kun gin opongo akor me kare me temgi. Mwaka “490” bende rwate ki kwero me “7 times” i Levitiko 26. Tye kabedo aryo keken i Bibul ma miyo lok ikom piny me yweyo Sabat ne. Ma acel nonge i Levitiko 26.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Ka pe wun winyo an pi gin weng man, ento wuceto kit ma orumu ki an; eka an keken abiro ceto ma orumu ki wun ki kwac; kede an, an keken, abiro yiko wun abicel aryo pi richo pa wun. Wubedo wameno ring pa wod pa wun, ka ring pa nyako pa wun bende wubedo wameno. Kede abiro kwanyo kabedo pa wun ma malo, ka abiro rumo cal pa wun, ka abiro weko ring ma otho pa wun i tung ring ma otho pa cal pa wun, kede cwinya abiro yar wun. Abiro miyo gweng pa wun obed bur, kede abiro miyo kabedo me maleng pa wun obed bur, kede abiro pe abayo loco maber pa ngwec pa wun. Abiro miyo piny obed bur; kede lweny pa wun ma tye iye gin abiro gwoko wii maber i kom en. Abiro ywayo wun i iye jogi ma pe gen, kede abiro yweyo tong me lweny i bakom wun; piny pa wun obedo bur, kede gweng pa wun obedo bur. Eka piny obino mamo kuc pa Sapata ne, kin kare ma obedo bur ka wun tye i piny pa lweny pa wun; kadok i kare eno piny obedo ocung i kuc, kede obino mamo kuc pa Sapata ne. Kin kare weng ma obedo bur, obedo ocung i kuc; pien pe ocung i kuc i Sapata pa wun, ka wun obedo iye. Levitiko 26:27-35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Adhabu me “kare abiro,” ma gepene iye anyim 4 i chapta 26, nyutu ni ka jo pa Lubanga kitywayo, lobo bi yweyo “sabata ne.” Daniel kede dano adek ma kitgi ber kitywayo i lobo pa lutegi i opongo me ruk pa Mose; kede ni ywayo me 70 higa obedo pwony me cal pa ywayo me 2520 higa. Obedo pwony me cal me lanabi, macalo higa 3½ me lapat pa Elija i cawa me coyo pa Jezebel. Higa 3½ eno norwako higa 3½ me lanabi, ma rwate ki 1260 higa me twero pa Papa, chak ki higa 538 nyaka 1798. Higa 70 obedo cal me “kare abiro,” calo kit ma higa 3½ obedo cal me thim me 1260 higa. Higa 70 me twolo pa Daniel, ma Jeremaya onyuutu, norwako “490” higa.

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Lubanga, Rwot pa kwaro-gi, ocwal botgi ki lakwena-gi, oyugi i kare me con con ka ocwalo; pien omako kica bot jo-gi kede bot ot ma obedo iye. Ento gi oyaro lakwena pa Lubanga, gi ocwero lok pa en, gi ogoyo marac lanabi-gi, nyaka kwer pa Rwot obedo malo i bot jo-gi, nyaka pe onongo ki yot. Enuteno ocwalo botgi rwot pa Kaledi, ma ogengo lutino-gi ki tong i ot me lamo-gi, pe owere kica bot lutino me cwe onyo nyako matidi, ngat madit onyo ngat ma ocako dingo pi lacen; ominyo gi weng i cing pa en. Gin weng me ot pa Lubanga, madit ki matidi, kede duc me ot pa Rwot, kede duc pa rwot, kede pa ladit-gi; gin weng magi ocwalo gi Babulon. Gi ogolo mac i ot pa Lubanga, gi ogobu otol pa Yelusalem, gi ogolo mac i ot pa rwot weng ma tye iye, gi okwanyo piny gin maber weng ma tye iye. Ki joma olalo ki tong, ogolo gi i Babulon; kun bene gi obedo lotic pa en ki nyithinda-gi nyaka rwom pa piny me Pesia. Me poko lok pa Rwot ki dhot Jeremiah, nyaka lobo oyweyo Sabat-gi; pien kare ma lobo obedo labongo pe ngat obedo iye, oyweyo, me poko mwaka pier adek ki apar. I mwaka me acel pa Cyrus rwot me Pesia, ka poko lok pa Rwot ma owaco ki dhot Jeremiah obino, Rwot ocako cwinya pa Cyrus rwot me Pesia, omiyo oyubi lok i piny weng pa rwome, kede ocoyo i coc, waco ni, “Man ame Cyrus, Rwot me Pesia, owaco ni: Rwom weng pa piny, Lubanga, Rwot pa polo, ominya; kede otero an me yubo ot pi en i Jerusalem, ma tye i Yuda. Ngat mane tye i botu i jo pa en weng? Rwot, Lubanga pa en, obed ki en, ka we en obino wot malo.” 2 Chronicles 36:15-23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Lok aryo keken ma i Bibul ikom piny me bedo i kuc pa sabatne rwate ki cweyo jo pa Lubanga i kany-kany, ki mwaka 70 me cwal gi i lobo mukene, ma nongo nyutu calo kare me cawa ma biweko piny me bedo i kuc pa sabatne. En obedo tutwal ki welo me sabat ma Yahudi pe gi weko piny me bedo i kuc. Bedo i kuc pa piny pi mwaka 70 nonge calo wel me mwaka weng ma lwenyo i kom cik ma nyuto me weko piny obed i kuc, ma gimino woko. Matematika ma peka nyutu ni i mwaka 490 me lwenyo, biro bedo ki wel me mwaka 70 ma piny pe obedo i kuc.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Higa 490 gikwanyo woko ki higa 2300, macalo kare me temo pi Jo Yawudi, ki higa “490” bene tye ki kube ma otir kwede ywayo pa “odog abiro” me Levitiko 26.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Lok me neno “chazon” pa goyo iwi piny, ki lok me neno “mareh” pa neno ma i agiki me mwaka alufu aryo ki mia adek, pe gin acel; ento gitye ki kube ma rwate tutwal. Macalo ki Daniel, dano pa Lubanga myero gigabo maber lok me neno aryo magi, ka i kare acel ki acel gineno kube ma tye ikinigi. Mwaka 70 me cing ma kelo cik adek ma omiyo Yahudi twero me dwogo ka ocweyo dok Yerusalem, omako calo “490” mwaka me bwolo pa Yahudi ikom kica me weko lobo obed i kuc.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Ka cik me adek onyutu kare pa gi me dwogo dok yiko, kimiyo gi cawa me temo me mwaka 490, pien gitemo i kare acel keken ma pe gikwanyo cik pa gi omiyo obalo woko Jerusalem ki gepuro gi. I agiki pa mwaka 490 me aryo, pe gikwanyo cik pa gi dok kelo obalo woko Jerusalem ki gepuro gi i tung jo ma pe gin Yuda.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Me anyim yubo me otura me mwaka 70, ne tye "mwaka 490" me kwanyo cik; ci me agiki otura me mwaka 70, ne owenok ki "mwaka 490" mukene me kwanyo cik madwogo.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Kare me mwaka “490” ma me acaki, ma okelo bot mwaka 70 me piny bedo i kuc, ne ogiko ka Jerusalem obalo woko. I agiki me mwaka “490” ma kigweyo woko ki mwaka 2300, Jerusalem dok obalo woko, pien Yesu kare ducu yaro agiki pa gin ki acaki pa gin.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Lwak me higa 70 pa Isirayel matye atir i Babulon matye atir obedo cal me yabo me “seven times”, ci Sister White nyutu ni lwak me higa 70 pa Isirayel matye atir i Babulon matye atir obedo kit cal pa higa 1,260 me lwak pa Isirayel me Roho i Babulon me Roho.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> Macalo kede nyith pa Isra’el ma gicano gi i Babilon ikare me gologi ki piny, onongo Kanisa pa Lubanga i piny obedo i oturu ikare man ma bor matwal me loro ma pe giko. Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Higa 1260 (538–1798) obedo cal pa "kare abiro." I agiki me higa 70, Yudeo gi dwogo me dwok Yerusalemu ki yubu odoco. Dwogo gi i kare pa cik adek oketo alama me cako (457 BC) pa higa 2300 me neno "mareh" ma omiyo nyutu pa Kristo i Kabedo Maler Madit i 22 me October 1844. Cik adek oketo alama me cako pa kare me porofeti, ki myero cik adek weng obed pi cako kare me porofeti, ento gi cako dwogo ki yubu kwede cik macek pa Cyrus.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Ki i cabit me abiro i buk Ezra, twero nongo cik mo. Jwok 12−26. I kit ne ma tye atir tutwal, onongo gi cako ne ki Artaxerxes, kabaka me Persia, i mwaka 457 BC. Ento i Ezra 6:14, gang pa Lubanga i Yerusalem, gi waco ni onongo kigero ‘kit ma rwatte ki cik [“decree,” i tam me but buk] pa Cyrus, ki Darius, ki Artaxerxes kabaka me Persia.’ Abaka adek magi, i cako, i moko dok cen, ki i tyeko cik no, gicwalo ne i rwom me ber bedo ma lagamcik onongo mite ni obed cim me cako me myaka 2300. Ka gi tero mwaka 457 BC, kare ma cik no otyek iye, calo nino pa cik no, onongo ginongo ni gin dung acel acel ma lagamcik owaco ikom wiki piero abiro otyeko time atir.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Ki mwaka 1798 dok i 1844, malaika adek me Apokalip gubino i ngec me lok me nabi; calo kaka cik adek ginyutu cako pa lok me nabi me mwaka 2300, malaika adek meno bene ginyutu agiki pa lok me nabi. Kare me lok me nabi ogiko ka obino malaika ma adek, calo kaka ocako ka obino cik ma adek; pien i kare weng Yesu orwate agiki pa gin ki cako pa gin.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

I kare me cik mambere, Yahudi ocako dwogo, ci i kare me cik mar aryo gityeko yiko Hekalu. I 22 me October, 1844, malaika ma adek obino, ci piri nino meno jo Millerite gityeko Hekalu me cwinya ma gi oaa ki Babulon me cwinya me yiko odoco. Myero Hekalu meno obedo atyek, pien i 22 me October, 1844 lakit me kit myero obino kor acel i Hekalu pa en. Hekalu meno obedo jo Millerite ma gi oketo kit i 22 me October, 1844, kacel ki ma Petro o yaro ni gin Hekalu.

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

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

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Hekalu pa Millerite kicweyo ki 1798 dok i 1844, ma obedo mwaka 46, onyo i kit porofeti ceng adek, pien Kirisito owaco ni myero ceng adek pi dwogo cweyo hekalu.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Kare me Pasika pa Jo Yahudi obedo okato, Yesu ocito i Jerusalem, kede onwongo oneno i Ka pa Lubanga jo ma gicayo ng’ombe, gi kondoo, gi njiwa, ki jo me loko cente kun bedo. Kane omoko otigo ki tong ma matit, oweyo gi weng ki Ka pa Lubanga, kacel ki kondoo ki ng’ombe; ki ocwalo cente pa jo me loko cente i piny, ki obolo meza. Ki owaco bot jo ma gicayo njiwa ni, “Kwanyuru gin man ki kany; pe weko ot pa Won an obed ot me cego.” Lutic pa En giparo dok ni kicono kicoyo ni, “Mito matek pi ot pa In ocam an.” Jo Yahudi bene ogamo ki owaco bot En ni, “Ishara ange itweno wa, kun itimo gin man?” Yesu odwoko gi waco ni, “Obalo Ka man woko, ci i cawa 3 abi dwogo atero ne.” Jo Yahudi owaco ni, “Mwaka 46 gutimo yubo Ka man; in bino idwogo atero ne i cawa 3?” Ento en obedo waco ikom Ka pa ringo pa en. Yohana 2:13-21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Sister White otyeko nyutu ni, ka lacam me kica odonyo apiripiri i ot pa iye, macalo kit ma ki yarone i buk Malaki, lok me poro anyim onongo ki tyeko ka Kristo oyweyo ot pa Lubanga, macalo ma kityeko nyutu kombedi i kite me buk Yohana.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> Ka Yesu oyweyo ot pa Lubanga ki jo me cato ki jo me yaro pa lobo, onyuto tic ma obino timo: me yweyo cwinya ki kom richo—ki kec pa lobo, ki kec marac pa cwinya keken, ki kit marac me timo—ma bolo cwinya. “Nen, abicwalo lakwena na, en bin ter yore i anyim an; ki Rwot ma utye ka kwayo, bin obino ki lacen i ot pa en, en aye lakwena me cing ma umero kede; nen, obino, owaco Lubanga, Rwot pa dul lweny. Ento ngat mane obedo twero bedo i nino me bino pa en? Ki ngat mane obedo twero cung ka nonge? Pien en calo mac pa la me puro, kede calo sapuni pa jo yweyo gamente. En bin bedo calo la me puro ki yweyo feza; obiyweyo ladul pa Lawi, obipurogi calo gol ki feza, wek gibed twero miyo bot Rwot lamal i kare. Malaki 3:1–3.” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

I Yohana chapta aryo, Hekalu kiyiko ne i higa 46, ki Yesu owaco ni obidwogo yiko Hekalu ma kikwanyo piny i nino adek. Ki 1798 dok i 1844 obedo higa 46, ci nyutu bino pa maloika adek (nino) ma i Revelation 14, ma kityen kinyutu calo gi cikke adek ma gicako poropesii me higa 2300. Higa 46 obedo kare ma Kirisito odwogo oyiko Hekalu pa Millerite; pien mapwod pe kare meno, santuwari me Roho kacel ki Isirael me Roho kityeko gogo piny gi Babilon me Roho.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Ka Kristo oyweyo ot pa En i Paska, i caki me tic pa En, en ne tye ka tyeko poropheci me Lacoc me Lagam ma obino rapira i ot pa En, calo kicoyo i Malaki. I ceng 22 me dwe Okitoba 1844, Kristo rapira obino i ot pa En, ki otime ne mwaka 46 me cako dok keto ot pa En ma kibalo woko.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Kwec me acel pa Lubanga otyeko i 1798, kede tyeko me kwec me agiki pa Lubanga ne i 1844. Cako me otere me mwaka 46, ma ka Kristo ogero ot me Millerite, onyutu agiki; pien cako ki agiki gibedo ki kite me tyeko me kwec pa Lubanga i kom jogi, pien Yesu kare weng nyutu ni agiki pa gin romo ki cako pa gin.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Wa bi mede kwan wa pi cik ma Gabriel omiyo Daniel i coc ma bino anyim.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> Kitabu pa Nyutu myero ki yabo bot jo. Jo mapol kikelleko ni en Kitabu ma ocwero, ento ocwero bot jo keken ma gikweko ada ki ler. Ada ma tye iye myero ki nyutu piny, pi jo ginywako twero me bedo atera pi gine ma bi time i kare matidi. Kwena pa Malaika marom adek myero ki nyutu calo geno keken pi gwoko kwo pa piny ma tye ka tho.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> Bur me nino agiki ocwali bot wa, ci i tic wa myero wa ciko dano pi bur ma gi tye iye. Wek pe ki cweyo woko gin ma pire tek ma lok me porofeci otyeko yaro ni bi time macokcoki. Wa obedo lapoki pa Lubanga, ci pe wa tye ki cawa me golo. Gin ma mito bedo latic ki Rwot wa Yesu Kiristo bi nyutu paro ma lamal iye ada ma ki nongo i buku man. Ki kalam ki dwon, gi bi temo me yiko maler gin ma ber pire keken ma Kiristo obino ki polo me yaro. Signs of the Times, July 4, 1906.

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