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# The Book of Daniel - Number Sixty

Buk pa Daniel - Namba 60

Daniel’s Prayer and the Secret of the Eighth Kingdom: A Last Days Revelation

Lamo pa Daniel ki Misteri pa Piny pa Rwot ma abicadek: Nyutu pa Cawa me Agiki

Author

Jeff Pippenger

Published

January 24, 2024

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In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.

I diro apar abiro ki apar aboro me Buk me Yabo ma Yohana oneno, malaika okelo bot Yohana neno pa roco pa kit pa Papa. I atura-aturo pa roco pa iye ma i agiki, lwak me poropheti me Baibul gi yaro kany.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Kany tye wic ma tye ki ngec. Wii abicel gin got abicel, ma iye dako obedo. Kede tye rwodi abicel: abic opoto woko, acel tye, ki mukene pod pe obino; ka obino, myero omede kare manok. Kede le ma obedo con, ento kombedi pe tye, en aye aboro, ki obedo i kin abicel, ki oceto i balo woko. Revelation 17:9-11.

John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.

Yohana onongo otero ne i mwaka 1798 kun Roho, ka kany gityeko poko ne ni wii abiro ma i gin me lewic ma otingo dako me Paapa gin rwot abiro. Rwot obedo piny, ki piny bende obedo wi i porofeci pa Baibul. I mwaka 1798, piny abich onongo opoto, ki piny acel onongo tye ka rwako teko. Piny me abiro onongo pud obino, ki kilaro ne ki rwot apar. Ci dong gityeko mii Yohana ngec ni piny me aboro obedo lewic me Paapa, ma obedo pa abiro. Paapasi onongo obedo piny me abich, ki onongo oyudo lac ma kelo tho; ento ka lac ma kelo tho pa en ogonyore, dong obedo wi me aboro, ma obedo pa abiro.

In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.

I Daniel 2, lwak angwen me acaki gin aye: Babilon, Medo-Peresia, Girisi, ki Roma. Lwak angwen magi pa piny bene ginyutu calo lwak angwen me chuny, ki kacel ginyutu rwodi aboro, onyo wi aboro, me Revelation 17, pien Yesu kare ducu nyutu agiki pa gin ki acaki pa gin. Daniel 2 en nyutu me acaki pa lwak me porofesi pa Bibul, ki Revelation 17 en ma agiki; omiyo myero gin rwate, pien Lubanga pe loko matwal.

The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.

Piny-ruoth me namba 5, ma opoto i 1798, en Babilon me roho, Upapa. Piny-ruoth me namba 6, ma i 1798 onongo tye ki twero, en piny-ruoth ma tye ki lawa aryo, ma onongo gicimo calo piny-ruoth ma tye ki lawa aryo pa Medi ki Peresia. Piny-ruoth me namba 7, ma tye iye rwodi apar, ma i 1798 pe onongo gibino, en piny-ruoth me lobo weng acel, ma onongo gicimo calo Giriki, piny-ruoth me lobo weng acel pa Aleksanda Madit. Wi me namba 8, ma onongo obedo i bot gin me namba 7, en piny-ruoth me namba 5 ma onongo tye ki jeraha ma kelo tho, ento odok obed odii ka jeraha ma kelo tho ogonyo.

The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.

Rwom pa randi madit otime i “cawa” me kec pa cik pa Sande, en aye kare ma ocako ki cik pa Sande i United States kede mede anyim i lok me mukato nyaka kare me temo pa dano otieko. I “cawa” en, ma i Daniel kiketo nying ni “ceng pa rwodi magi”, Lubanga obi tero lwak pa En. I “cawa” en koth me agiki tye ka cwalo piny.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Koth me agiki tye ka bino bot jo ma maleng; dong gin weng bimeko ne macalo ma con.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> Ka malaika angwen gu weko gengo woko, Krisito obi keto teko me rwot pa en. Pe ngat mo nongo koth me agiki, ento jo keken ma tye ka timo ducu ma gi twero. Spalding ki Magan, 3.

The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.

Yubo woko pa kec me agiki tye ka mede mede, pien rwate ki keto tam, ki keto tam bene tye ka mede mede. Millerites gi onongo gineyo ni gitye ka bedo i tung cing pa cal ma i dyer aryo pa Daniel. Gi onongo gigeno ni Roma obedo lobo pa Rwot ma i piny ma agiki, ki gin onongo atir, ento ngecgi onongo pe opong.

The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.

"Kare pa rwodi magi" tye aa i lok mukato pa lwak pa Loma; ento pe en lok mukato pa Loma me lutme Lubanga onyo me Paapa; en aye lok mukato pa Loma me tutunu. Millerite gicwako Loma me lutme Lubanga ki Loma me Paapa calo lwak acel, ki i timo kamano gicwako lok acel i buk Ezekiel ma nyuto rwot me agiki pa Yuda (Zedekia), me cwalo te i ngecgi.

> And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

> In, rwot marac ma pe maleng me Isirayel, ma nino obino, ikare ma tim marac bi giko, Man aye ma Rwot Lubanga owaco ni: Kwany otut me wi, kede yweyo korona: man pe binedo calo con: yaro malo en ma piny, kede woyo piny en ma itye malo. Abalo, abalo, abalo ne; kede pe binedo dok, nyaka obino en ma twero ne iye; kede abi mii ne. Ezekiel 21:25-27.

From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.

Cak ki Zedekiah, bi bedo piny pa Rwot adek ma bi ‘cweyo’ woko, ma bi kelo nyaka bot Kristo, ma ‘twero en aye’ me bedo Rwot. Babulon, Medo-Peresia ki Girisi bi cweyo woko weng’ nyaka piny pa Rwot me Loma; i kare pa piny pa Rwot ma angwen eno, Kristo bino oketo piny pa Rwot. En otimeo kamano keken.

> “Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’

> Ma maduong i komgi ma gitye ka kelo piny Juda i poto ki cito mapol, obedo Zedekiah, rwotgi. Ka orwenyo woko tam pa Rwot ma omiyo ki kom nabii, ka ocoyo woko caro me apwoyo ma oweko bot Nebukaduneeza, ka ogoyo lok pa lagam me luo bot Nebukaduneeza, ma onongo ocamo i nying Rwot Nyasaye pa Isirayel, rwot pa Yuda ocako lwenyo bot nabii, bot ngat ma omiyo ne ber, ki bot Nyasaye ne. I pore me ngec pa wii kene, ocako yero kony bot lacar ma kare con me ber bedo pa Isirayel, oko lamoi ne bot Misri, wek gimi ne faras ki jo mapol.

> “‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.

> 'En bino bedo maber?' Lubanga openyo pi ngat ma otimo kamano, ma oyabo piny yec ki kica me maleng weng; 'Bino orwate ngat ma otimo gin calo eni? onyo obalo kica, ki omwaro? Ka an tye ngima, Lubanga Rwot owaco, adok ni i kabedo ma rwot ma omiyo ne obedo rwot tye kany, ma oyabo piny yec pa rwot eno, ki obalo kica pa rwot eno, ki rwot eno i tung Babylon, bino tho. Pe Farao bito golo kony pi en i lweny, ki lwak me lweny ma kuat ki dul madwong: ... pien oyabo piny yec kun obalo kica, ka nen, omiyo cing, ki otimo gin weng magi, pe bino orwate.' Ezekiel 17:15-18.

> “To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.

> I bot 'lare rwot ma rac ma pe lumal' nino me kwero agiki obino. 'Kwany woko otut me wi,' Rwot Lubanga ociko cik, 'ci kwany woko korona.' Pe onongo Judah bi bedo ki rwot doki, nyaka Kiristo keken ocako lobo me rwot pa iye. 'Abi turo woko, abi turo woko, abi turo woko ne,' en aye cik pa Lubanga pi kom me rwot me ot pa Dawudi; 'ci pe bi bedo doki, nyaka obino en ma twero tye iye; ci an abi mi ne.' Ezekiel 21:25-27. Prophets and Kings, 450, 451.

Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.

Miller onongo obedo kakare, ento ngec pa en onongo pe opong, pien lwak ma Kricito onongo oketo ka en onongo wot ikin dano, pe obedo lwak me piny ma agiki. Iceto ki lwak pa Lom me joo, pud onongo obedo rwot angwen. Ento Kricito onongo oketo lwak me ‘kica’ i yac, ento lwak meno onongo pe okete i cawa pa rwot apar ma i buk me Revelation 17, kadi pe onongo okete i cawa pa kot me agiki. Lwak ma Kricito obi keto i cawa me agiki, en lwak pa en me ‘dwong’. Sister White owaco maber ikom lwak aryo magi.

The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”

Jo Millerite gi ngeyo ni Kirisito oketo lobo pa rwot i kare pa lobo pa rwot ma angwen; gin atir, ento ngecgi pe opong. I kare pa lobo pa rwot ma angwen, Kirisito oketo lobo pa “grace,” ci i kare pa lobo pa rwot ma aboro, oketo lobo pa en me “glory.” I kare ma oketo lobo pa “grace,” Roho Maler ocwalo piny i Pentecost. Pentecost obedo alama ma nyutu cwalo piny me “latter rain,” i kare ma oketo lobo pa en me “glory.”

The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.

Ngec me Pentekoti obedo ngec me odwogo ki tho ma atir pa Kirisito. Ngec me kot me agiki, i dul, en ngec me odwogo ki tho ma kicimo cal ki nyig lok me poropheti, ma waco ni “ma namba 8 me bot 7,” ma kimito i laping, kede tong aryo pa laping pa piny. Lobo ma namba 4 ki ma namba 8 aye kama Kirisito oketo Lobo pa Rwotne.

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> Lok me nyutu ma Jokony pa Rwot onongo ginyuto i nying Rwot, onongo obedo maber i gin weng, ki tim ma gituro iye onongo tye ka time dong. ‘Cawa opong woko, Piny pa Lubanga ocake,’ en onongo obedo ngec pa gi. I kato pa ‘cawa’—week 69 i Daniel 9, ma onongo myero ocoke bot Masiya, ‘En ma omego ki yot’—Kristo onongo okwano loro pa Roho Maleng lacen ma Yohana nobatiso En i Yordan. Kede ‘Piny pa Lubanga’ ma gi onego ni ocake, okete woko ki tho pa Kristo. Piny man pe obedo, calo kit ma gi konyo gi yie iye, piny pa lobo. Pe bene obedo piny ma bi bino anyim, ma pe tye ki tho, ma kibikete ikare ma ‘piny ki twero, ki lamal pa piny i bwo polo weng, kibimiyo bot jo maleng pa Rwot Madit Loyo Weng;’ piny pa kare weng, ma i iye ‘twero weng bite timo tic bot En ki winyo En.’ Daniel 7:27. Calo kit ma itiyo kwede i Buk pa Lubanga, lok ‘Piny pa Lubanga’ kitiyo kwede me nyutu piny pa ngwec ki piny pa dwong. Piny pa ngwec oketo i wang wa ki Paulo i Mok pa Hebru. Inyim kwaco bot Kristo, Lami ma tye ki kica ma ‘rwate ki peko wa,’ latic pa Kristo owaco ni: ‘Ento wabino ka cwiny matek bot kom pa ngwec, wec wanongo kica, ki wanongo ngwec.’ Hebru 4:15-16. Kom pa ngwec nyutu piny pa ngwec; pien bedo pa kom nyutu bedo pa piny. I cal mapol pa En, Kristo tiyo ki lok ‘Piny pa Polo’ me nyutu tic pa ngwec pa Lubanga i cwiny jo.

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> Erac, kom pa utukufu nyutu lwak pa utukufu; ci i lok ma Yesu owaco pi lwak man, en waco ni: ‘Ka Wod dano obino ki utukufu pa en, ki malaika maleng ducu ki en, dong obedo i kom pa utukufu pa en; ci i anyim en jo me piny ducu gubicwako.’ Matayo 25:31, 32. Lwak man pud tye me anyim. Pe gubicako keto ne nyaka dwogo pa Kristo ma aryo.

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.

> Lwak me kica okete woko ka poto pa dano otime, ka kiketo yo pi dwoko woko lobo dano ma ocako kwer. I kare meno, obedo i paro pa Lubanga, ki i lok ma Lubanga oketo; ci ki geno, dano romo bedo jo me lwak ne. Ento pe onongo okete rwate nyaka ceng ma Kristo otho. Kadong, ka dong ocako tic pa piny, Lakony Kwo, kun ogoro cwiny ne pi bedo cwiny matek ki pe apwoyo pa dano, otwero bedo ni odwogo ki juko pa Calvary. I Getsemane, acuma me peko oruru i lwet ne. Kany keken, otwero bedo ni onyweyo ngwec me remo ki i lacim pa wi ne, ci oweko lobo dano ma ocako kwer wek gibale i kwer gi. Ka onongo otimo man, pe onongo obedo dwoko woko pi dano ma opoto. Ento ka Lakony Kwo ogolo kwo ne, ci ki pwec ma cok oyaa, “Ocoke woko,” ci kuno tyeko me yo me dwoko woko omoko rwate. Lok me konyo woko ma kityeko oketo bot gi aryo ma ocako kwer i Eden kityeko golo rwate ne. Lwak me kica, ma con onongo obedo ki lok pa Lubanga, i kare meno kityeko okete woko.

> “Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.

> Kamano, tho pa Kristo—gin keken ma lami pa Kristo oneno calo ogiko me balo woko geno gi—en aye ma otyeko weko geno gi obed adada ma pe opoto. Ka obedo okelo botgi kweg me cwiny ma rac tutwal, en aye rwom madwong me nyutu ni geno gi tye atir. Gin ma time ne ma okwako gi ki cwer cwiny ki pe geno en aye ma ogolo bur me geno bot nyithindo weng pa Adam, ki iye dong ocung kwo me anyim ki ywaya cwiny ma pe ogiko pa jo me Lubanga ma tye atir i kare ducu.

> “Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.

> Paro me kica ma pe giko ne tye ka donyo i tyeko gi, kata ka i cwiny ma obur pa lupwonye. Kare cwinygi ne dong kigamo ki kica pa Lubanga kacel ki teko pa pwony pa En, ma 'nowaco macalo dano mo pe owaco,' ento i iye, ka 'dahabu maleng' me hera pa gi bot Yesu obedo piny, bene tye kacel ki cwer-cwiny pa piny kede mito bedo madit pa keni keni. Pien bene i odi me Pasika, i saa ma pire tek, ka Rwotgi dong obedo kacako donyo i bwoc me Gethsemane, ne tye 'tapo i botgi, ange ma myero gicoyo ni obedo madit loyo.' Luka 22:24. Neno me wanggi ne opongo ki kom-rwot, korona, ki cobo; ento i nyimgi keken ne obed yubu ki peko me pach, ot me kooti, ki salaba pa Kalivari. En cwer cwiny pa gi, kacel ki lago cobo pa piny, ma omiyo gucongo mot-mot ki pwony marac me karegi, ka gucapo lok pa Lalarwa ma nyuto kit matwal me lobo pa En, kede ma nyutu i nyimgi peko ki tho pa En. Kacel, bal man eno ogombo gi i tem—ma tek keken ento ma myero—ma kiyeeyo pi yubo gi. Kata obedo ni lupwonye guwii marom pa lok pa gi, kede pe gu nongo gityeko tamogi, ento guwaco ngec me cuc ma Lubanga omii gi, ki Rwot obimiyo gi lum pi yiegi kede obiketo winyogi i cobo. Gi myero giyik woko tic me waco i lub me piny weng Enjili ma lamal pa Rwotgi ma odwogo ki tho. Pek ma ne cwinygi owinyo calo matek tutwal, kiyeeyo pi poyo gi me tic man. Lweny Madwong, 347, 348.

In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.

I Buk me Adyere, “wii ma tye ki rieko” limo “lim pa dano”, kede ng’eyo ni “dano” en bene cing me namba 8, ma obedo acel ki gin 7. “Ngat me richo” en rwot pa cing me namba 8 ma obedo rwot pa rwote ki latic me cato me piny, ma kanisa 7 omedo kede pi yweko cem me lubo, kede ma tye kabedo i wi pi mapol.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> En owaci an ni, Pi ma in oneno, ma dako me prostituti obedo iye, obedo jo, ki lwak madwong, ki oganda, ki leb. Nyutu pa Yohana 17:15.

The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.

Ngat me richo obedo rwot ikom lobo me politiki, me cente, me dini, ki me cik pa lobo, kede dano weng, ka woko jo ma giloyo Lam, ki cal pa en, alama pa en, ki namba me nying pa en.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Aneno calo pi me lacer ma kipuro kacel ki mac; gi ma kityeko gonyo lebi, ki cal pa iye, ki alama pa iye, ki namba pa nying pa iye, gitye ka cano i wi pi me lacer, gi tye ki adungu pa Lubanga. Gi tye ka goyo yore pa Musa, lacoo pa Lubanga, kacel ki yore pa Dera, waco ni, ‘Tic mamegi tye madit kacel ki ma mereere, Rwot Lubanga ma tye ki tek weng; yore mamegi tye ma ber kacel ki ma adier, in Rwot pa jo maleng.’ Revelation 15:2, 3.

The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”

“Jo ma wii maber” ma gi tye ki “ngolo” bot “medo me ngec”, ka Yabo pa Yesu Kristo kigolo cing, gin jo ma tye ki “ngolo” kede “gikano namba pa rupur: pien en namba pa dano; ki namba ne obedo 666.” “Ngolo” man nyutu but acel i “yore adek me temo” ma kare keken timore ka Yesu ogolo cing i poropheti. Man aye pingo kicoyo ni gi “oloyo i kom” “namba pa nying ne.”

To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.

Nongo loyo obedo loyo pime, ci joma ‘gi riek’ ki ‘ngeyo’ ginongo loyo ma kilore kwede namba 666, ki bene nyutu ni tye lobo me rwot aboro, ci ma aboro obedo me iye ma abiro. ‘Misteri’ meno kiyaro iye i chapta aryo me Daniel, pien lamo pa Daniel obedo me ngeyo ‘misteri.’ Nyutho ma nyutu ni tye lobo me rwot aboro, ci lobo me rwot ma aboro obedo me iye ma abiro, ki namba me lobo me rwot meno en 666, en aye ‘misteri’ ma kiyaro ni Daniel onongo o nongo kwede kubo lamo ne, ci Daniel nyutu calo ‘jogi ma gi riek’ i kare me agiki pa Lubanga.

Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.

Daniel calo ‘jo ngec’ me cawa me agiki, ma kim me Daniel 2 oyabo botgi; ki kim eno en aye nyiso ni wac me agiki ki wac me acaki ikom piny pa rwot i porofeci me Bibul, nyiso ni i cal tye piny pa rwot abongwen. Nyiso man konyo mede ngec me jo Millerite ikom Daniel 2; ento, ka ki ngeyo, lumeny mere dok obedo madwong pi apar. Lumeny mere, pien obedo madwong pi apar, obedo tem ma ‘jo ngec’ loyo; pien piny pa rwot abongwen ma obedo i tung abiro, en bende piny pa rwot abicel, ma obedo kacel me adek pa ‘dragon’, ‘beast’ ki laporofeti marac. En aye, ‘dragon’, ‘beast’ ki laporofeti marac gin weng piny pa rwot abicel, kede kacel nyutu 666.

Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.

Nebukadneza oteme ki nyuto ma tye i Daniyeli chapta aryo, ento pe otyeko temo. I Daniyeli aryo, Daniyeli obedo alama pa “jenge” ma gityeko temo pa misteri pa cal. Nebukadneza i chapta adek obedo alama pa jogi marac ma pe gityeko temo acel keken eni. Nebukadneza, calo Rwot mambere pa duk mambere, obedo alama pa Rwot agiki pa duk agiki. Omiyo obedo alama pa “ngat me richo,” ngat me porofesi ma kanisa abiro gimako. Dano ocweyo i nino abicel; omiyo namba abicel obedo namba pa dano. Namba pa Nebukadneza obedo abicel. Nebukadneza pe otyeko temo pa namba 666, kede obedo alama pa jogi marac pa nino agiki. Calo alama pa “ngat me richo,” nambane obedo abicel.

> 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. Daniel 3:1.

> Rwot Nebukadneza otimo cal me zaabu, ma obedo madit i wiye 60 kubit, ki madit i tung 6 kubit; oyubu ne i pat Dura, i provinsi me Babilon. Daniel 3:1.

The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.

Cal me zahabu en obedo kubiti 60 ki kubiti 6. Nebukadneza, ma namba ne obedo 6, ocweyo ne. Cal onongo oketo ne kun rweny bot leri me cal ma i chapta aryo, kede lok me yaro me cal ma odiyo adek; ka i ngeyo ni namba me Nebukadneza en 6, dong obedo 6, 6, 6.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.

> Paro me keto duk madit, kacel ki ot pa rwot ma bi tye kare weng, onongo oloko cwiny pa rwot madwong tutwal, ma i anyim twero me lweny pa en, jo piny weng pe gityeko bedo anyim. Ki rugo cwiny ma ocake ki mito loyo ma pe tye ki raa, kacel ki dwong-ikene, en odonyo i kore ki jo ngec pa en pi kit me keto man piny. En opotho wii i timo pa Lubanga ma pire tek ma ocake ki ndoto me cal madit; ci opotho wii ni Lubanga pa Isirayel, ki lacoo mere Danieri, ocweco maber gin ma cal nonge kwede, kacel ki ni, i loko ne man, jo madit me piny ogwokogi ki tho ma kwer; ka gicwilo wii gin weng, kagwoko keken mito pa gi me keto twero pa gi ki loyo pa gi, rwot ki lami-kore pa lobo giciko ni, ki yo weng ma twero, gibitemo yilo Babilon malo calo loyo madwong, ka medone rwatte pa jo piny weng.

> “The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.

> Alama ma Lubanga ocweyo kwede me nyutu bot rwot ki jo mito pa en pi lwak me lobo, kombedi ki bino miyo ne tici me pako teko pa dano. Tam ma Daniel ocwalo ki bino kwero ne ki weko ne piny; gin atir ki bino lokone marac ki ticone marac. Alama ma Polo ocano ne me nyutu i wii pa dano gintic madwong me cawa ma bino, kombedi ki bino timo kwede me gengo yubo ngec ma Lubanga onwongo mito piny oyudo. Ka kamano, ki kube pa dano ma rweny, Setani nonongo tye ka temo gengo mito pa Lubanga pi dano ducu. Lakwena pa dano ducu onongo ngeyo ni atir ma pe ki rwate ki bal obedo teko maduong me gwoko; ento ka ki timo kwede me yubu keni ki miyo mede anyim kube pa dano, obedo teko me marac.

> “From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.

> Ki i ot me mwoc pa en ma opong, Nebukaduneza omiyo kicweyo cal madit me dhahabu, ma calo i kit mapol calo en ma ne onen i wang lanyut, kacce i but acel keken: kit gin ma ocweyo kwede. Pien gigoyo yot i yik ma ber pa jogi pa gi ma pe atir, Kaldeo pe obedo kare mo gicweyo gin mo ma tye ki dwong ki ladit calo cal man ma yweyo maber—mit me tiga 60 i wi, ki 6 i obot. Pe gin ma yot ni i piny ma woro cal obedo pi ngat weng, cal ma ber ki ma pe ki cano iye, i pobo Dura, ma nyuto ber pa Babilon ki maberne ki tecone, myero kicweyo ne me gin me woro. Pien man, kiketo yore me timo en, ki kicwalo cik ni, i nino me kicweyo ne me gin me woro, gin weng myero ginyuto woro madwong bot twero pa Babilon, kun gicweyo wi piny i pot cal.

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