The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
Lobo pa rwot me bor ki lobo pa rwot me piny gikwanyo piny i kec pa Lubanga pi mwaka 2520, pi kelo pire tek pa lagam ma kigiko ma i Levitiko 25 ki 26. Mwaka 46 ma tye i tung pa agiki pa kec ma acel ki agiki pa kec ma agiki nonyutu coko kacel pa lobo pa rwot aryo meno, dwoko gi bedo lobo pa rwot acel me Israel me cwiny pa kombedi i 1844. Coko kacel pa piny aryo meno nonyutu ki apobo aryo ma Ezekiel ogobo kacel, ki apobo aryo ma lawi pa Zarephath ocoko i lok pa Elijah. I October 22, 1844, gin lok pa lanen me lobo pa rwot me bor ki me piny ogiko, ki ka otimo kamano odwogo odoko gin lok me acaki pa lobo pa rwot aryo meno.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
Jeroboam oketo cik me pak ma pe atir i lobo pa rwot ma i tung, me gonyo jo ne me pe wuo i Yuda ki me pe pak Lubanga i ot pa Lubanga i Jerusalem.
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.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Kit pa lamo ne obedo macalo Katoliki (pak pa cal), pien, macalo i cok pa Aroon, oketo cal pi le, kacel ki cal ma obedo ki kit pa le. Cal aryo pa nyare dyang gutimo gi ki bul alu, ma ginyutu Babilon. Cal magi giketo gi pi jogi pa Misri, ma gikwango gi ni calo Aroon bende okwango gi; ni, “jogi ma gikwanyo gi ki piny pa Misri woko.” Otyeko yubu kidi me misango aryo i wala aryo, ma ka gineno pire keken ginyutu rwom pa kanisa (Bethel) ki cik pa lobo (Dan). Kidi me misango magi obedo me bwola pa kidi me misango matir, ma en Kriisto, macalo kit ma Katoliki cwalo ni en lami pa Kriisto i piny. Otyeko cwalo dul pa jodolo ma obale, macalo jodolo pa Katoliki. Oyero nino acel pi lamo ne ma orem koken ki nino mo keken pa cer matir pa Lubanga, kono ginyutu moce ikom nino pa lamo matir ki nino me bwola.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
I kare me cako kit me woro pa ne ma pe atir, Lubanga ocwalo lanen ma aa ki Yuda me ciko kit me woro pa ne ma pe atir.
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. 1 Kings 13:1–3.
Ka nen, dano pa Lubanga obino ki Yuda, ki lok pa Rwot, i Betel; Yeroboam bene otye ka cente i kendo me timo ubani. En owiro dwon ikom kendo ki lok pa Rwot, owaco ni, Kendo, kendo, eyo ma Rwot owaco: Ka nen, otino obi nywol i ot pa Dawidi, nying-gi Yosia; ki i wi in obimiyo misango kwede jadolo me kabedo maloyo ma gitye gicayo ubani i wi in, okang pa dano bene gibiguro i wi in. En omiyo alama i nino cawa eni, owaco ni, Man en alama ma Rwot owaco: Ka nen, kendo obi pobo, ki tutu ma tye i wi ne bi cwalo piny. 1 Kings 13:1-3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
Lanabi pa Yuda ocwalo lok pa lanabi me adek, ma onyiso kwene pa Rwot Yosia ma bino i anyim. Owaco ni Yosia obi obalo jadolo marac ma tye katic i alata ma pe adier, ka Yosia bene obi obero okang me dano i alata meno pire keken. En bene oketo lamal i bot Jeroboam, ma onyiso ni alata pa Jeroboam obi yabu woko, ka puc me iye obi pye woko. Gin weng magi gitimore calo Lok pa Rwot, ento ka Jeroboam owinyo lok ma lanabi owaco, ocako peko i cwinya, odwaro nywako lanabi, ento Lubanga onongo tye ki teko.
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. 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. 1 Kings 13:4, 5.
Eno obedo ni, ka Rwot Jeroboam owinyo lok pa dano pa Lubanga, ma oyaro ikom madhabahu ma i Bethel, konye ocwalo lwete ki bot madhabahu, waco ni, “Kwacuru iye.” En lwete, ma ocwalo ikom iye, odoko obur, nyo pe onongo twero golo dwogo bot iye. Kede madhabahu bende oyabore, ki lepur ma iye oyut ki bot madhabahu, kaka alama ma dano pa Lubanga omiyo kun lok pa Rwot. 1 Kings 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Ranyisi ne otyeko woko kombedi, ki lwet pa Jeroboam ogunge.
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 13:6–10.
Rwot onyute kede owaco bot dano pa Lubanga ni, “Kwayo kombedi wang Rwot, Lubanga pa in, kede i kwayo pi an, wek lwenya odwok dok bot an.” Dano pa Lubanga okwayo Rwot Lubanga, kede lwe pa rwot odwok dok bot en, obedo calo con. Rwot owaco bot dano pa Lubanga ni, “Bin i gang ka an, icere, an abimiyi jami me apwoyo.” Dano pa Lubanga owaco bot rwot ni, “Ka in ibimiyi an but acel pa gangi, pe abi donyo kwede in; pe abi camo boroti, pe abi mer pi i kabedo man: pien kaka lok pa Rwot ociki an ni, ‘Pe icam boroti, pe imer pi, pe idwogo i yoo acel ma iye ibino.’” Omiyo en oceto i yoo mapat, pe odwogo i yoo ma obino iye i Bethel. 1 Rwom pa Rwodi 13:6-10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Yesu kare weng nyutu ogiko pa gin ki acaki pa gin; acaki pa lobo pa rwot i tung bor ki i tung piny pa Israel ma i kom dano me kare macon ogiko i kit ma ka laka aryo gimoko kacel me bedo laka acel, ma nyutu dul pa Israel pa cwiny me kombedi.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
I kare ma ting aryo oketo kacel, kit temo me lawote adek ocako i cawa me agiki i 1798. Ting aryo weng (lobo pa rwot) gubedo kicoko gi kacel i anyim me yubo Tipu Maleng i Kwac me Odii. Ka i kwanyo cwiny me acel i 'spring' me 1844, jo Protestant goreme i kit temo kendo gidoko nyiri pa Katolika; ci gicako dok kit me woro mape adaa, calo kit ma kityeko nyutu kwede Jeroboam.
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Yubo manyen me Protestanti obedo tic ma Lubanga otyeko timo me kelo kanisa ma tye i pat woko ki i kwiri, yore, ki kit pa Kanisa pa Roma. Cawa ma pake ki Martin Luther, gin atir oyab mapol mapol, ma nyutu ni dako ma tye ka cayo me Tyre pe obedo mo mapat, ento obedo keken kit me wero jogi, ma kigub iye ki yabo me Kriciti ma pe atir. Dwaro pa Rwot obedo me kelo jo pa En ma kityeko loro gi woko ki i kudwong, macalo gin ma En otime kun jo pa En obedo lot i Misri. Okwalo gi woko ki i loro pa Misri me miyi gi Cik pa En. Kano woko pa Protestanti me ceto ki i lera ma tye ka medo me ngec ma kiyabo woko i 1798 ogengo gi me ngeno Cik kede tic atir me ot maler pa Kricito i 1844.
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Gubalo gi kwena me cawa me kica omiyo nyutu ni gi obedo nyiri pa Kanisa pa Loma; ci kabo kono, gi cako kit me pak ma pe atir, ma i Kitap Maleng ginyutu en calo laco lapok me lok ma pe atir (Protestant ma opoko woko). Jo-Millerite ma tye gi adwogi, ma odonyo i Ka Maleng ki adwogi i Oketoba 22, 1844, gigamo ler pa malaika ma adek, kede gicobo kit me pak ma pe atir ma lito ni en Protestant, ka bene gicongo kit ma con pa jo ma pe yaro Lubanga, eni aye pak me ceng. Laco lapok me lok ma oa ki Juda otye cal pa Adventism me Millerite, manyuto kede oketo anyim kwena me malaika ma adek ma obino i Oketoba 22, 1844.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Ka onongo Jeroboam okwayo ni Nabii obino i ot ne ki oyubu iye, Nabii owaco cikke mapat ma Rwot omiyo ne. Cik man bene omiyo Adventism me Millerite. Cik ne onongo ni, pe odwogo ki yo ma onongo obino kwede; ki Adventism me Millerite onongo obino ki i dul me Protestant. Gin onongo gicweyo jo Protestant i Disappointment me acel i Spring me 1844, ki Jeremiah omiyo ameda me cikke ma rom tutwali ma onongo omiyo Nabii me Yuda.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
An anongo lok mii, ci acamo gi; ki lok mii obedo bot an ber ki yub me cwinya; pien kilwongo an ki nying mii, A Rwot, Lubanga pa lweny. Pe anino i kacoke pa jo me kwedo, ki pe anyube; anino keken pi cing mii, pien ipongo an ki kwer matek. Pingo peko na tye kare weng, ki rwate na ma pe yeco, ma pe mito yeca? Ibedo pire keken bot an macalo lapoka, ki macalo pii ma ogiko? Ento man ni, Rwot owaco ni: Ka idwogo, abikelo in dok, i bicungo anyim an; ka i kwayo woko gin muono ki gin marac, ibedo macalo coka; myero gidwogo bot in, ento pe idwogo botgi. Abi miyo in bot jo man macalo odur me cal ma kigiro; gibicako lwenyo ki in, ento pe gibikwanyo in; pien an atye ki in me gwoko in ki me waro in, owaco Rwot. Abi waro in ki cing pa jo marac, ki abi yaro in ki cing pa jo matek. Yeremia 15:16-21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
Ka gityeko timo poropheti me kare pa “Woe” me aryo, i nino 11 me dwe me August, 1840, lacam ma tek loyo pa Apokaripisi apar oboro piny ki kitabu matino ma opyero i cingi, ki kigamo John ni, “Iwot i yawo kitabu ka icam ne.” Jeremiah onwongo nyuto jo ma ocamo kitabu matino i kare meno i gin matime, ki lok ne otye macel calo oyoo, pien gin obedo “yom cwiny ki mede pa” cwiny ne. Ento pien “cengi” pa Lubanga, Jeremiah “opong” “ki kwe,” “ogamo” ki obedo “i peko ma kare weng.” Pien “cengi” pa Lubanga, Jeremiah owaco ni Lubanga obedo “bot” Jeremiah “calo jaworo,” ki calo “pi ma oremo.” Rwot onongo okano “cengi” pa En i kom bal i namba mogo i “chart” me 1843.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
Yeremiya nyutu kwer cwiny me acaki pa jo Millerites, ka kwene pa Habakuk obin piny. I bot jo ma Yeremiya nyutu gi, ne oneno calo ni lok, ma kikwano calo "rain", pe otyeko time. Ento Habakuk ne owaco ni, "kwene tye piny pi cawa ma kiketo; ento i agiki obicako waco, pe kibedo bul: kace obin piny, bed kigeno ni; pien obino adaa, pe obin piny." Yeremiya ne paro ni Lubanga owaco pe ada, kede ni lok ("rain") pe otyeko time; ento obedo ni obin piny keken.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
En aye, Lubanga omiyo cik bot Jeremia ni, “Ka i dwogo, dong abi kelo in dok, ki in ibedo ka anyim an; ki ka i ywayo woko gin maler ki ikom gin marac, dong ibedo calo wii leb na; gi myero dwogo bot in, ento in pe myero i dwog botgi.” Bang peko me cwiny, Jeremia obedo calo jo pa Lubanga ma myero gidwogo i tic pa Rwot, ki gicweyo woko cwiny ma obino aa ka nen calo ni lok otyeko pe orume. Ka Jeremia otimo cik ma kiketo, Lubanga obi weko obed wii leb pa En.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Ma dit loyo pi pwony wa i cawa man obedo lok ma Lubanga owaco bot Yeremia ikom “lwak jogonyo” ma giyero yot kun cwiny ne opoto. Owaco bot Yeremia ni jogonyo romo dwogo bot en, ento pe obin dwogo botgi cawa mo keken. Yeremia obedo cal pa jo ma gimedo bot Joprotesta ma kombedi gi yero dwogo i duli pa Katolika, ki gidoko nyako pa Babilon, lajwok mape adaa pa Baal ki Ashtaroth. Yeremia bene obedo cal pa lajwok pa Yuda ma i kabedo acel keken i rek pa lajwok, ma oyone kit me woro mape adaa pa Jeroboam i acaki pa lobo me rwot ma i tung maloyo; man onwoyo nyutu cako me keto kit me woro mape adaa ma obedo cal pa Katolika i agiki pa rek pa lobo me rwot ma i tung maloyo. Lajwok owaco bot Jeroboam, ka Jeroboam okwongo penyo me mede kacel ki en, ni pe myero ociemo, pe myero omin pi, onyo odwogo i yore ma oaa kwede.
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. 1 Kings 13:7–9.
Rwot owaco bot dano pa Lubanga ni, “Bi ki an i gang, i cwe peka, ci abimiyi lim.” Dano pa Lubanga owaco bot rwot ni, “Kace in imiyi cing acel pa ot mii, pe abidonyo ki in, pe abicam kwon, pe abime pi i kabedo man; pien ki wac pa Rwot ociko an ni: ‘Pe icam kwon, pe ime pi, pe idwogo i yo acel ma ibino kwede.’” 1 Kings 13:7-9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
Waci pa nabi pa Yuda rwate ki tic pa anabii me bwola pa Baal ki Astarot i lok pa Elija. Cing cing, lok pa jo Millerite obedo bene lok pa Elija, pien Miller obedo Elija. I lok pa Elija, anabii pa Baal ki Astarot otimo omiel me bwola; ento gin ma gitimo otyeko yaro ni obedo bura ka mac o aa piny ki bot Lubanga ki oyubu woko jami ma Elija ocweyo i kidi me pako; kono eni kelo ranyisi pa cwal woko pa Laro Maleng i 'Midnight Cry' i lok pa jo Millerite. Tem ma otime i lok meno kelo ranyisi pa tem pa Elija me aryo, ma obedo Yowana Mubatiza, i kare me omiel me bwola ma nyako pa Herodiya (Salome) otimo. Jezebel obedo ranyisi pa Herodiya, ki Jezebel obedo alama pa Kerek me Katoliki.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
I omwaka 1844, kanisa ma Protestant obedo Salome, nyara Herodias (Jezebel). I laraka me bwat, Herod oketo lok ni omiyo iye nitit me lwak pa, kede onongo otime man i nino ma onywolo, me nyutu calo nino me agiki, ikare ma rwodi apar, ma ginyutu calo Ahab (rwot me lwak apar me tung cen), gimoko kica ni gimi lwakgi bot Papacy (Jezebel). Miyo “nitit me lwak mamegi” obedo cal me kica, kede laco pa Lubanga ma oa ki Judea ne tye ka cwalo kwena bot Jeroboam ki yore maler ni pe cawa mo keken obicako kica ki rwot ma oduki woko i yie, onyo obicwako kony i yore me tim me yie pa ne mape tye ada.
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Man aye gin ma Rwot bene owaco bot Jeremia, ka owaco ni “lwak pa jopoko” (Protestanti ma ojuko yie) romo dwogo bot Jeremia, ento pe myero Jeremia dwogo botgi peke, onyo dwogo ki yoo ma obino kwede. Ento nabii pa Yuda otimo gin meno keken, pien kikwanyone ki nabii marac ma waco lok me bwoc, mapwod pe dwogo i Yuda—mapwod pe otyeko tic ma kigi miyo ne.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
Kombedi onongo tye nabi matye atura i Bethel; nyigi obino giwaco bot en weng tic ma dano pa Lubanga otimo cawa meno i Bethel: lok ma owaco bot rwot, gi bene giwaco bot wongegi. Wongegi nowaco botgi ni, “Yore mene ma otii iye?” Pien nyigi oneno yore ma dano pa Lubanga otii iye, ma obino ki Yuda. En nowaco bot nyigi ni, “Yer punda pi an.” Omiyo giyero punda pi en; en oceto iye, oceto kalubo dano pa Lubanga, ocano oneno obedo kaketo i tung yalo oak; en nowaco bot en ni, “Itye dano pa Lubanga ma obino ki Yuda?” En owaco ni, “Atye.” Eka nowaco bot en ni, “Bi i ot am, i cam mukate.” En owaco ni, “Pe atwero dwogo ki in, onyo bino i ki in; pe abi cam mukate onyo abi ame pii ki in i kabedo man: pien lok pa Rwot owaco bot an ni, ‘Pe ibi cam mukate onyo ibi ame pii kany, kede pe idwogo odok ki yore ma ibino iye.’” En nowaco bot en ni, “An bene atye nabi macalo in; malaika pa Rwot owaco bot an ki lok pa Rwot, waco ni, ‘Kel en dwogo ki in i ot mii, obed ocam mukate kede o ame pii.’” Ento en owuo bot en. Omiyo en odwogo ki en, ocam mukate i ot en, oame pii. Ka gubedo i mesa, lok pa Rwot obino bot nabi ma odwogo en; en ogoyo dwon bot dano pa Lubanga ma obino ki Yuda, waco ni, “Eyo ma Rwot owaco: Pien igolo wange pa Rwot, kede pe igwoko cik ma Rwot Lubanga mii owaloni, ento idwogo, i cam mukate kede i ame pii i kabedo ma Rwot owaco bot in ni, ‘Pe i cam mukate, pe i ame pii’; ring mii pe obi i kabar pa kwaro mii.”
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11-32.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
Ka teko pa Lubanga nyutu ni ngo ma en ada, ada man myero obed pi kare weng calo ada. Pe myero gubedo ki poyo me tam ma obalo ki mer ma Lubanga omiyo. Dano bibedo cako ki yabo pa Baibul ma botgi obedo calo ada, ento pe en ada. Ada me kare man, Lubanga omiyo wa, wek obed gin ma oketo yie wa piny. En keken opwonyowa ngo ma en ada. Ngat acel obiro cako, ki bene mukene, kede mer manyen, ma obalo ki mer ma Lubanga omiyo i nyutu pa Roho Malengne. Tye macok keken ma pud tye kwede, ma gityeko wot i limo ma kicono i keto ada man piny. Lubanga, i kica pa ber, opoko kwo gi, wek gubed nywako odoco, nywako odoco, nyo okato otum pa kwo gi, limo ma gityeko wot kwede, calo Yohana latic pa Yesu otime, nyo okato otum pa kwo ne. Kede lami cal ma opoto i tho, myero ginyutu kubo ki cwal odoco cocgi. Kimipa pwony ni kamano, dwon gi myero winyo. Gimyero yubu ni ngo ma keto ada me kare man.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
Wa pe myero cwako lok pa jo ma bino ki kwena ma pe rwate ki gin ma pire tek i yie wa. Gicobo tutwal me Makwalo pa Nyasaye, gi keto gi calo adwogi i tung paro megi ma gicimo. Man kityeko timo ne dok-dok i hit pier abicel ma otyeko woko. Kuma Makwalo pa Nyasaye obedo Lok pa Nyasaye, ma myero gigwoko ki kica, ento kit me timo ki gi, ka kit man omiyo kam acel wot woko ki i acaki ma Nyasaye ogwoko pi hit pier abicel, ento obedo bal madit. Ngat ma timo kit me timo calo man pe ngene nyutu ma pire tek pa Roho Maleng ma omiyo teko ki dwong bot kwena me con ma obino bot jo pa Nyasaye.
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
Lagam pa Elder G pe gin ma itwero geno. Ka kigamo, gibalo geno pa dano pa Lubanga i adiera ma omiyo wan obedo kaka watye.
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
Myero wa moko ada i kom lok man; pien lok macek ma otemo yaro ki Buk Maleng, pe gin kakare. Pe giyaro ni gin ma otime con i jo Lubanga obedo kwer. Wan watye ki gin matye kakare; malaika pa Lubanga gi otero wa. Nyutu me lok pa Ot Maleng omiyo, ka wa tye i tero pa Lacwiny Maleng. Ber me wiya ni, ngat acel acel obed mut i kom kit me yelo wa ma pe gitim mere iye. Lubanga pwod pe obalo lok kene. Yaro ma ki Buk Maleng kiketo marac ka gicwalo tek me lonyo bot gin ma pe tye kakare. Ngat mukene, ci dok ngat mukene, obino ki kelo ler madwong ma gicoyo ni obedo, ci gicoyo lokgi. Ento wan wagwoko alup me con. [1 Yohani 1:1-10 kicwalo.]
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
Kimiyo an cik me waco ni lok magi watwero tiyo kwede malube ki cawa man, pien cawa obino ma richo myero kigoyo ki nying atir. Wan gikoyo i tic wa ki jo ma pe giyubu cwiny, ma giwaro kiti megi keken. Giwaro bedo ginenogi macalo jo-cako me paro manyen, ma giketo anyim kun gikwano ni gin adwogi. Ento ka paro manyen magi gicono gi, gibedo kelo i kwero adwogi ma Lubanga tye ka miyo bot jogi pi mwaka 50 ma okato, omiyo atir en ki nyutu pa Roho Maleng. Selected Messages, buk 1, 161.