The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
Tim me orumu angwen ma i Ezekiel chapta aboro, gitero calo yore angwen pa Israel me kombedi, ki cako pa Israel me kombedi kityeko nyutu ne calo cako pa Israel me con. Lok pa cako magi aryo tyeko lwenyo ni agiki pa Israel me kombedi obino i cik pa Sande ma bino cokki. Cako aryo pa Israel—acel me con ma me kom piny, ki acel me kombedi ma me cwiny—gityeko lwenyo ne ki lok pa cako pa piny pa Israel ma i tung bor, ka ogol woko ki Juda.
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
Ka Isirayel ma con ocweyo otino dyang me bululu, gikwanyo woko ki Misri cok coki, i tyeko pa lagam ma nyutu ni Lubanga obimeko gi obed lwak. Lok me Jeroboam, Rwot mukwongo pa lwak me tung maloyo pa Isirayel, bene tye ki gin man keken. Jeroboam onworo odonyo i Misri pi keco pa Solomon. Lanen Ahijah omiyo ne kica me lagam ni obimeko ne obed Rwot i wi pok apar i bot pok abicel. Mapwod pe ki tyeko lagam, Jeroboam onworo odonyo i Misri me bedo i agoro ki Solomon, nyaka Solomon okwo.
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
Eno onongo otime i kare meno, ka Jeroboam owuoko ki Yerusalemu, ni lanabi Ahija ma dano pa Silo orome ki iye i yo; en onongo oywako labuj manyen, kede gin aryo keken onongo tye i pach. Ahija okwayo labuj manyen ma onongo obedo i wi iye, oger iye i cuk apar aryo. Omiyo owaco bot Jeroboam ni, Kwany pi yin cuk apar; pien kamano owaco Ladit, Obanga pa Isirayel: Nen, abi kwanyo piny pa rwot ki cing Solomon, ki abi mii in oganda apar. (Ento en obi bedo ki oganda acel pi kom Dawudi laticna, kede pi kom Yerusalemu, dul ma anyero i tung oganda weng pa Isirayel;) Pien gibweyo an, ki giworo Ashtoreth, nyan Obanga pa Zidonia, kede Chemosh, Obanga pa Moabu, kede Milcom, Obanga pa luti pa Ammon, ki pe giwoto i yo na me timo ma obedo ber i wang an, kede me gwoko cikke na ki kwene na, calo David lacwe otimo. Ento pe abi kwanyo piny pa rwot weng ki cing cene; ento abi weko en obed ladit i cawa weng me kwone, pi kom Dawudi laticna, ma anyero, pien ogwoko cikna ki cikke na. Ento abi kwanyo piny pa rwot ki cing wuode, ki abi mii in oganda apar. Ki bot wuode abi mii oganda acel, pi David laticna obed ki lapii kare weng i wang an i Yerusalemu, dul ma anyero me keto nying an iye.
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
An abiyero in, ci in ilawo malube ki gin weng ma cwinya in mito, ka in ibedo rwot ikom Israel. Ci bina ni, ka in ibiwinyore ikom gin weng ma abi ciko in, ka in iwoto i yega, ka itimo ma obedo atir i wang an, me gwoko cikke na ki cik na, macalo Dawid lami na otimo; en aye abibedo ki in, ka abitimo in ot ma jenge, macalo ma abitimo pi Dawid, ka abimi in Israel. Ka pi man abi kwidi nyithin Dawid, ento pe kare weng. Eyo Solomon onongo omito ogeno Jeroboam. Ci Jeroboam owoto i Ijipita bot Shishak, rwot pa Ijipita, ci onongo obedo i Ijipita nyaka ka Solomon otho. Gin mukene me tic pa Solomon, ki gin weng ma otimo, ki ngec mamege, pe gicoyo gi i buk me tic pa Solomon? Kare ma Solomon olawo i Jerusalem ikom Israel weng obedo mwaka 40. Ci Solomon onino ki laditgi, ka gibuno i kabedo pa Dawid, ladit mamegi; ci Rehoboam, wuode, olawo i kabedo ne. 1 Kings 11:28-43.
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
I cawa me tho pa Rwot Solomon, piny ma obedo i cing pa rwotone myero kiyabo, kacel ki ni Jeroboam myero obed rwot i wi kaka apar ma i tung bor, ento Rehoboam, wod Solomon, myero obed rwot i Jerusalem. Pud pe otime yabo pa kaka, myero Jeroboam odwogo ki Misri.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
Rehoboam ocito i Sekem; pien jo Isirayel weng gubino i Sekem me keto ne i kom rwot. Ka Jeroboam, otino pa Nebat, ma onongo tye kombedi i Misri, owinyeo gin man (pien ojwik ki bot Rwot Solomon, kande Jeroboam onongo obedo i Misri); ci gicwalo lwit me lwongo ne. Jeroboam kede jo Isirayel weng gibino, gi owaco bot Rehoboam, waco ni, ‘Wu i otimo yugo wa pire tek; kombedi, i tim obed yot tic pa wu i ma pire tek, kede yugo ne ma mamite ma oketo wa iye, ci wa bitim bot i.’ En owaco botgi ni, ‘Wut woko pi cawa adek; bang’en dok ibino bot an.’ Ci jo giceto.
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
Lok pa kit ma Rehoboam otimo marac i nino adek, keto bal i kwero ma pe ki wic pa en i lok me tam pa ludito; ento bolo pa dul onongo kinyutu con, ka ni ka ni obedo dong obino. Ki twero me keto wic kany pi coc me anyim ni tic me bolo ne onongo kinyutu malube calo nino adek. Kingdom aryo odoko kingdom acel doki i gin matime pa Millerite, kede ka dul ma i tung i malo ki dul ma i tung i piny odoko kingdom acel i gin matime pa Millerite, ma en kare me bino pa malaika adek me Apokarifi chapta apar angwen. Malaika adek meno i gin matime pa Millerite, gicwalo gi calo nino adek me yik pa Rehoboam. Higa apar angwen abicel ma malaika adek obino iye ki 1798 nyo 1844, bene gin nino adek me cal, ma Kristo onongo owaco i Yohana chapta aryo ni bino mito nino adek pi ocako dwogo Templo ma obalo, ento bute meno me kwano obedo pi coc me anyim.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Ka Rehoboam owaco lok pa en ma pe tye ki ngwec i agiki me nino adek, pinye me rwot gi opwate woko.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
Omiyo ka Isirayel weng oneno ni rwot pe owinyo gi, jo odwoko rwot, gi waco ni, ‘Pat mane waa tye kwede i David? Pe bende wa tye ki but i Wod Jesse. Wut bot ot megi, ai Isirayel; kombedi, gwok ot mame in keken, David.’ Omiyo Isirayel odwogo bot ot megi. Ento bot nyith Isirayel ma obedo i gweng me Yuda, Rehoboam orwote iye. Enucuma, Rwot Rehoboam ocwalo Adoram, ma tye i tung me cok; Isirayel weng gigolo iye ki kite, kun otho. Omiyo Rwot Rehoboam omede cito madwong, odonyo i gari me lweny, opalo odog Jerusalem. Omiyo Isirayel obolo woko ki ot pa David nyo kombedi. Ka Isirayel weng owinyo ni Jeroboam odok obino, gicwalo jo me kwaco ne i lwak, ci gicwako ne rwot i tung Isirayel weng; pe obedo dul mo ma obedo ki ot pa David, ento dul pa Yuda keken. 1 Kings 12:16-20.
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
Palo me nabi ma waco ni ki bimiyo Jeroboam lwak otimore dong, kede otimore i cawa ma obino woko ki Misri. Pien ocako kec pien gang-lim pa Lubanga tye i poto Yerusalem, poto ma Lubanga oyerre me keto nyingne iye, Jeroboam ocako yaro me bur gang-lim, kit jadolo, kede tic me pak ma ki ciko ni obed keken i Yerusalem. Tic pa Jeroboam me cako yik me pak me bur i dul apar me Israel ma i bor, obedo rwate keken ki wilo pa Aron kede nyathi wot me dhahabu, ci omiyo cim mukene, pe keken me cik me Sande ma tye ka bino cok, ento bende me wilo pa 1863.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Jeroboam oparo i cwinye ni, “Kombedi twero pa rwot bido dwogo bot ot pa David. Ka jo man ocako ceto malo me ket lacer i ot pa Rwot i Jerusalem, ci cwinye jo man gibidwogo bot rwotgi, en aye Rehoboam, rwot pa Yuda; gibalo kwo na, ci gidwogo bot Rehoboam rwot pa Yuda.” Ci rwot okawo tam, ci otimo nyare me diel aryo me zahabu, ci omwaco botgi ni, “Pek tutwal pi un ceto malo i Jerusalem; nen nywogi, I Isirael, ma gikwanyo un woko ki i piny pa Misri.” Ci oketo acel i Bethel, ci acel mapat oketo i Dan. Gin man obedo lapo wic; pien jo ooro me lamo i anyim acel, pud i Dan. Ci otimo ot pa kome me malo, ci otimo lagi ki jo macok i piny, ma pe gin nyithindo pa Levi. Jeroboam oyero ligala i dwe me abic adek, i nino me apar abic i dwe, calo ligala ma i Yuda, ci oketo lacer i itara. En aye otimo kamano i Bethel, ka oketo lacer bot nyare me diel ma otimo; ci oketo i Bethel lagi pa kome me malo ma otimo. Ci oketo lacer i itara ma otimo i Bethel i nino me apar abic i dwe me abic adek, i dwe ma oparo i cwinye keken; ci oyero ligala pi nyithindo pa Isirael; ci oketo lacer i itara, ci oyango ubani.
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
Tim me goro pa Jeroboam kelo rek mukene me ada me keto iyie tim me goro pa Aron, ki tim me goro pa tung me Protestant i 1863, ki tim me goro pa tung me Republican i cik pa Sabiti ma bino peya; ka timo kamano, omiyo lok me porofetik bedo yot mapol. I tim me goro pa nyathi dii me dhaabu pa Aron, Laa Rwot oloko yo ma kiketo pi yero jopiirista.
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
Pire ka gikwalo cik otime, otino ma acaki i kabila acel acel ne gitero me donyo i tic pa jadolo. Ento i gikwalo cik me wany me dii pa Aaroon, kabila pa Lawi kende ma otye ki but pa Mose. Marom ki eni, Lubanga oloko kit ma en otero me yiko jo pi tic pa jadolo; ci con dong, jo pa dul pa Lawi kende gibedo jodolo.
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
Ka Mose noneno ni jo pe gitye ki law; (pien Aarɔn obologi law, omiyo gubedo kica i bot lwenyogi:) ento Mose ocung i bur pa kambi, owaci ni, “Anga tye i but Rwot? obed obino ir an.” Luto pa Lawi weng gipongo kacel i iye. En owaci botgi ni, “Ma eni Rwot Lubanga pa Isirayɛl waco ni, Cwal dano ka dano ligangla i iwetgi, ci donyo ki weyo ki bur obur ikom kambi weng, kede neg dano ka dano owadini, kede dano ka dano lamare, kede dano ka dano lamini.” Luto pa Lawi gutimo kaka lok pa Mose; ci i kare meno githo lacoo macokcok alufu adek i jo. Exodus 32:25-28.
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
Jeroboam otimo calo tic ma Lubanga otyeko i cawa me golo cik pa Aron, ka Lubanga oketo malo lwak pa lakuru manyen ki i kabila pa Levi; pien Jeroboam, “omeyo lakuru ki i dano ma piny loyo, ma pe gin lutino pa Levi.” Golo cik ma i cako pa kom pa rwot pa kabila apar ma i bor, tye calo golo cik pa Aron kacel ki jogwede ma pe gi ngec. Golo cik man otime bang gi aa ki i Misri, me tyeko pa lok pa lanabi ma owaco ni kom pa rwot myero okete. I iye aryo, lwak pa lakuru manyen okete, ma obedo poko ki kit me con me yero lakuru.
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
Kup pa Aaron me nyathi dyang me dhahabu otime dok; ento Jeroboam omedo woko ne, pien otimo nyathi dyang me dhahabu aryo kede oketo gi i boma aryo. Boma Dan nyutu tiyo me lobo (gamente), pien “Dan” romo “lubo cik”, kede boma Bethel nyutu tiyo me kanisa, pien “Bethel” romo “ot pa Lubanga”. Nyathi dyang me dhahabu ginen gityeko bedo ki rwom acel calo pa Aaron, ento omede kwede nyutu me kato kacel pa Kanisa ki Gamente calo ma boma aryo onyutu ne. Nyathi dyang obedo kit madit loyo i sadaka pa jo pagani, eka nyutu sadaka me yub marac pa Kiristo. Dhahabu obedo cal pa Babilon, kede nyathi dyang obedo cal pa ngonyo. Calo ka Aaron oter nino marac me lamo, Jeroboam bende oter sikuk, kede ocako ni kare pa sikuk ne pe rwate ki kare pa lamo matir i Jerusalem.
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
Rwome weng me cik me Sande ma tye ka bino cok coki tito i laro pa Jeroboam me gonyo; sakrifais ma pe adier (dyang matidi), Kristo ma pe adier (alta), cal pa le marac (longo kacel pa Kanisa ki Gavumenti), cawa me lamo ma pe adier (Sande), ki lwak pa lapriis ma pe adier.
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
Acaki pa Isirael me con, acaki pa oganda apar matye i tung bor calo lwak, kede acaki pa Adventism, gin weng tye ki gin me lanabi acel keken, kacel gi nyutu gin me lanabi pa cik me ceng acel ma obino i kare matidi. Isirael me con obino woko ki i tic me latic pa Misri, Jeroboam obino woko ki Misri, kon ma olalo wek ocweyo nyworo pa Solomon, kede Adventism me Millerite ma pud kare matidi obino woko ki i tic me latic pa papacy.
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
Lwak me lapirisita pa Levi onongo kikete i kare me cido pa Aron; ento lwak me lapirisita ma pe adaa pa jo ma pe tye rwom onongo kikete i lam me Jeroboam; kede ka Rwot otime singruok ki Adventism me Millerite, calo Peeter owaco, Mileriti obedo, “dul ma kiyero, lwak me lapirisita me rwot, piny maleng, jo ma pire tek; wek un nyutu yubu pa en ma olwongo un woko ki i mudho, okelo un i ler ma lamal pa en.” Ler ma ki lwongo Mileriti mede iye en ler pa juwel me Miller ma kicoyo iye i meca aryo pa Habakkuk, ma onongo kityeko yero calo i yore me cido pa Aron ki meca aryo me Cik Apar me Nyasaye. Mudho ma ki lwongo gi woko iye en kare me mudho pi tyero pa Papa, ma onongo kityeko yero calo mudho me cogo pa Misri.
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
Ka Kriisto oketo dok i tung Yekalu ma kigoyo piny ki me kit pa jogi ma pe yero Lubanga kede me kit pa Paapa, otimo man i mwaka apar angwen ki abicel, ki 1798 i 1844. Ka otyeko keto Yekalu, dong calo Lami pa Lagam, ne obino i tung cente i Yekalu pa en i ceng 22 me October, 1844, pien obedo oketo dok i tung Yekalu ma kigoyo piny kede kidoko opoto, kede bene oyweyo kit pa jodolo ma ginyutu ne ki dul pa Lewi.
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. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Ento ngat mane nyalo bedo i nino pa bino pa en? Ki ngat mane bi kube ka onen? Pien en calo mac pa joluyo, kede calo sabuni pa jo me yweyo twal. Ki obi bedo calo jaluyo kede joyweyo pa feza; ki obiyweyo lutino pa Levi, ki obi luyo gi calo zaabu ki feza, myero gi mi bot Rwot sadaka i kare. Eka sadaka pa Yuda ki Jerusalemu obibedo maber i wang Rwot, calo i kare me con, kede calo i mwaka me con. Malaki 3:2-4.
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
I dyer 22 me October 1844, Kristo macokcoki obino i Hekalu pa En kendo odonjo i singruok kod lwak mane gitwakone gi jodolo me Levi; ento i 1863, gin odugono odok otime uasi me Aaron, kendo jodolo me Milerit odokore obed jodolo me Laodikia, kaka gitwakone gi jodolo me Jeroboam pa jopiny ma piny paling’, kacel ki jo-oriro me Aaron. Ento ratiro me uasi me Jeroboam nigi ratiro madit maloyo me uasi me 1863. Ka Jeroboam ocako yore me wero ma pe adier, janabi moa Jerusalem noorone mondo ouruok uasi me Jeroboam, kaka kite ma Milerit Adventism nogwede dwoko yie i Sabato me Cik Apar kaka nino me yweyo.
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
I kare ma Adventizim ogamo lero pa lacar me adek kede Ka Maleng, gin obedo turo bot jo Protestant ma gikwanyo woko lero ma tye ka medo me yaro ma ocako i cawa me agiki i 1798. Calo Isirael ma con gi weko Sabat ka gi tye i kobo pa Misri, kanisa i thim bende gi weko Sabat ka cawa me 1798 obino. Lero ma tye ka medo me lok me cawa me hukumu ma jo Millerite okelo, i agiki, otelo bot Ka Maleng kede cik pa Lubanga.
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
Ler meno obino i October 22, 1844, ki onongo nyutu kwero me lamo ma pe adada bot jo ma kityeko kwaco gi me ceto woko weng ki ngec ma pe adada me Katolika. Lamo me chieng obedo lamat me twero me Katolika i wi kanisa ma odwogo bot ne. Kwero meno onongo nyutu i kare ma Jeroboam ocako kit lamo ne ma pe adada.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
Kede Jeroboam oyube piro i dwe aboro, i nino apar abicel pa dwe, calo piro ma tye i Yuda, kede omiye ping i kac me ping. En bene otimo kamano i Bethel, omiye ping bot nyare me dyang ma otimo; kede oter i Bethel jadolo pa kabedo ma malo ma otimo. En bene omiye ping i kac me ping ma otimo i Bethel i nino apar abicel me dwe aboro, i dwe ma oco ki cwiny pa en keken; kede oyube piro bot jo Isirael; kede omiye ping i kac me ping, kede omoyo uvumba. Kede, nen, bino dano pa Lubanga ki Yuda ki lok pa Laa Rwot i Bethel; kede Jeroboam obedo i but kac me ping me moyo uvumba. Kede ogero i kom kac me ping ki lok pa Laa Rwot, owaco, Ee kac me ping, kac me ping, Laa Rwot owaco kamano; Nen, nyathi bi nywalo i dul pa David, nying ne Josia; kede i wi in bi miye jadolo pa kabedo ma malo ma tye moyo uvumba i wi in, kede luny pa dano bi moyo i wi in. Kede opoki alama i nino acel acel, owaco, Man aye alama ma Laa Rwot owaco; nen, kac me ping bi rweny, kede pew ma tye i wi iye bi ywayo piny. Kede obedo ni, ka Rwot Jeroboam owinyo waci pa dano pa Lubanga ma ogero i kom kac me ping i Bethel, ogolo lwete ki i but kac me ping, owaco, Makwone!
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
Lwete, ma otyeko oketo i kom ne, owil woko, kome pe onongo twero dwogo kobo iye dok. Kac me lamo bende otuk woko, pec ogwero ki i kac me lamo, kaka cal ma Dano pa Lubanga oketo ki lok pa Rwot. Rwot odwoko, owaco bot Dano pa Lubanga, “Tim kombedi lamo i bot Rwot Lubanga mamegi, lam pi an, mii lweta odwogo dok bot an.” Dano pa Lubanga olamo bot Rwot, lwete pa rwot odwogo dok bot iye, dok obedo macalo con. Rwot owaco bot Dano pa Lubanga, “Bi i ot ka an, iketo kare me yweyo, an abi mii in rwede.” Dano pa Lubanga owaco bot rwot, “Ka itwero mii an but pa ot mamegi, pe abi donyo kwede in, pe abi camo bigaati, pe abi nyw pi i kabedo man; pien ki lok pa Rwot ociko an waco ni: ‘Pe i cam bigaati, pe i nyw pi, pe idwogo i yoo acel ma ibino kwede.’” Omalo i yoo mukene, pe odwogo i yoo ma obino kwede i Bethel. 1 Kings 12:32-13:10.
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
I lagam pa Aaron ki Jeroboam ikom baro woko ki nyare dyang me dahabu, tye bene cako atir pa kete me lamo ma pe adier ma Jeroboam oketo kicano; cako eno obedo i lagam pa Jeroboam. Cako eno nyutu lapok kin lamo ma kiyubo ni otime i Jerusalem, ki kete me lamo ma pe adier pa Jeroboam. Ki 1798 ci i 1844, Rwot ogolo jo ne ki i kabedo ma lare pe tye pa twero pa Papa, okelo gi i lare ma maber tutwal me laporoc ma ki nyutu ki angele adek i Buk me Nyutu apar angwen. Kanisa pa Protestanti okwero lare eno, ci kamano gin obedo nywode pa Katolik i 1844.
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
Pako pa Jeroboam onongo nyutu yore me pako pa Katorika, ci i gin pa en lobo pa Israel ma i Boro onongo nyutu yore me pako pa Katorika ma pe adier ma Protestanti i gin pa Millerite yero mede bedo iye. Cal me yore meno obedo pako me ceng.
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
Nyako me peke ma tye ki geno maber ki ngwec, ma odonyo i Kabedo Maleng Maloyo i dwe 22 me October, i higa 1844, gubedo calo gamo bot jo Protestant ma kombedi gumedo dwogo i teko pa Katolika, ki gu obedo nyako pa Ruma. I kare me keto i acaki kit pako ma pe adwong pa Jeroboam, nabii acel obino ki Yuda okeco Jeroboam, kede en nonyutu calo nyako me peke ma odonyo i Kabedo Maleng Maloyo, ki gityeko miyo gi pwony me akwongo Cik pa Lubanga. Lok pa nabii en kede keco ma o keco bot Jeroboam, tye ki ngec maber tutwal ka i paro dwoko wi me higa 1863; ento lok en myero obedo ka kango nyaka wa keto agiki kacel ki acaki.
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
Cako pa Isirayeli me con, ker pa Jeroboam, ki Isirayeli me kombedi, gi rwate kacel, kacel-gi gi miyo nyutu adek pi agiki pa jami ma obut ki piny ma i Buk me Nyutu apar adek, i kare me cik me Sande ma obino macok cito. Jogi ma cwinygi tye cwec i Adventism pa Millerite, i ceng 22 me Oktober, 1844, gi obedo cok pa Protestanti ma adiera pa jami ma obut ki piny, ki gi otimo kamano i gin matime ma ocako i cawa me agiki i 1798. 1798 en ocako pa lobo me rwot ma abicel i nyutu me Bibul, ma en Amerika ma Kacel, kacel ki atuk pa cok me Protestanti ma adiera pa Adventism i Amerika ma Kacel. I gin matime me cako eno, en yaro calo gin matime i agiki pa Amerika ma Kacel, pien Yesu kare weng yaro agiki pa gin ki cako pa gin.
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
Jaratiro adek me cako, pa Isirayel me con, pa Isirayel me kombedi, ki pa Isirayel pa Jeroboam, nyutu agiki pa jamni ma obiro ki piny; ento bene tye agiki mapat ma mito keti iye mapwod pe cwalo ratiro pa janabi ma obiro ki Yuda kede oyiko Jeroboam. Gin matime me agiki ma mito mede iye, obedo agiki pa piny me rwot pa Isirayel i bor ki i coc, macalo kit ma Janabi Ezekiel oyaro ne.
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
Pe myero wa weko ni gin ma wa kombedi tye ka nyutu en ni dwoko‑wii me 1863 kicwako alama ki gimono mukwongo ma i buk Ezekiel chapta aboro, ma en cal me mony. Ka wa dong otero lok ikom agiki me dug me rwot ma i bor ki ma i tung piny, macalo kit ma Ezekiel onyutu ki, wabed ki adwogi mapol loyo me cwako yie ni dwoko‑wii me 1863 kityeko nyutu ki dwoko‑wii me Aaron ki Jeroboam, ki bene ni en tito cako me mukwongo me tyen angwen me Adventism me Laodikea.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
Lok pa Rwot dok obino bot an, waci ni, Kadi bene, i wod pa dano, ikwany lati acel, ci icoyo iye ni, Pi Yuda, ki pi otino pa Isirayel ma tye kwede; ci ikwany lati mapat, ci icoyo iye ni, Pi Yosef, lati pa Efraim, ki pi ot weng pa Isirayel ma tye kwede; ci imedi gi kacel obed lati acel; ci ginibedo acel i cing in. Eno ka otino pa jo mamegi gubiwaco bot in, gicako waci ni, Pe inobi nyutu wa ngo ma itamo kwede magi? I waci botgi ni, Ma waci pa Rwot Lubanga ni; Nen, abi kwanyo lati pa Yosef, ma tye i cing pa Efraim, ki kabila pa Isirayel ma tye kwede, ki abi keto gi kwede, kede lati pa Yuda, ki abi timogi obed lati acel, ci ginibedo acel i cing an. Ki lati ma i coyo iye obed i cing in i wanggi. Ci i waci botgi ni, Ma waci pa Rwot Lubanga ni; Nen, abi kwanyo otino pa Isirayel i iye joma pe ngene Lubanga, kama gubino, ki abi acojo gi ki tung weng, ki abi kelo gi i pinygi kene.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
An abino miyo gi bedo lobo acel i wi got pa Israel; rwot acel obedo rwot pa gi weng; ki pe gibed dong piny aryo, kadi pe gicenogi dok i kom cing aryo odoco. Ki pe gicoyo i iye dok ki kicgi, onyo ki gin ma pe maleng, onyo ki bal megi; ento an abino warogi woko ki bot kabedo weng ma gitye iye ma gitime bal iye, ka alokogi maleng; eka gibed jogam, an abed Lubangagi. Daudi laticna obedo rwot i wi gi; ki gin weng gubed ka lomer acel; gibino wot i cikke na, ki gibino gwoko cikna, ka gitemgi. Ki giben bedo i piny ma amiye Yakobo laticna, ma kwaro-wuu bedo iye; ki gibed bedo iye, gin keken, ki lutino-gi, ki lutino pa lutino-gi pi kare weng; ki Daudi laticna obedo ladit pa gi pi kare weng. Kadi dong, abino miyo kica me kuc ki gi; obedo kica ma kare weng ki gi; ka abino keto gi maber, ka abino medo gi, ka abino keto Ka malengna i tung gi pi kare weng. Dulna bene obedo ki gi; ee, an abed Lubangagi, gin gubed jogam. Ki jo piny mukene gubino ngeyo ni an Rwot aloko Israel maleng, ka Ka malengna obedo i tung gi pi kare weng. Ezekiel 37:15-28.