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# The Book of Daniel - Number Seventy-Two

Kitap pa Daniel - Namba 72

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Keto Kacel me Janabi: Cako ki Poko Woko pa Isirayɛli ma con nyaka Agiki pa United States

Author

Jeff Pippenger

Published

February 5, 2024

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The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Waci pa dwoko cing pa Jeroboam bende obedo lok me con pa yiko Israel me con i piny aryo. Lobo me rwot ma i bor, ma ocake ki kabilo apar, ne gikwa miyo nying “Israel”, ka kare mukene “Efraim”; lobo me rwot ma i tung piny bene ne gikwa miyo nying “Yuda”. I cawa pa Ezekiel, lobo me rwot ne dong obedo lobo aryo pi hinyen mapol; kede i gonyo 37, Ezekiel omiyo ne lok me laneno ma nyutu ni lobo aryo gona obedo dok piny acel. Lok me laneno man otime i cako me lok me con pa le me piny (United States), kede otiyo piny pi kare agiki i agiki pa United States; pien Yesu kare weng nyutu agiki pa gin ki cako pa gin.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Gonyo pa Jeroboam i cawa ma Isirael opoto i piny pa rwot aryo, onyutu calo gonyo i acaki pa Amerika me Can, ki i agiki pa Amerika me Can. Gonyo ma i acaki ki i agiki pa Amerika me Can tye ki rwomo piny pa rwot aryo. Apokalip apar aboro, macalo ma gicoyo ne kacel kacel ki i coc pa Sister White i gin coc man, onyutu calo waco aryo bot kanisa. Piny aryo ma gityeko rwomo i cawa me bal madit me cik pa Sande gin jo 144,000, ki lugar me meme mukene pa Lubanga ma tye kombedi i Babilon.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Jogi aryo ma kibedo kacel i kit ma otime con i kare me Millerite, obedo Yuda ki Efraim. Kibedo kacel ka keca keken pa Lubanga i kom piny pa rwot aryo, acel acel, ogiko i 1798 ci dok i 1844. Lok “moreover” ma i Ezekiel 37, weko wa obed adok maber pi yero man. Lok “moreover” nyutu ni me keto lok ma bimedo ka “moreover” malo i tung lok ma onongo obedo con mapwod ki “moreover.”

> 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. Ezekiel 37:15–17.

> Lok pa Rwot obino dok bot an, owaco ni, Kadi bene, in wod pa dano, imako olup acel, iwandiik iye ni, ‘pi Yuda, ki pi jo Israel ma tye kwede’; ci imako olup mapat, iwandiik iye ni, ‘pi Josefu, olup pa Efraim, ki pi dul pa Israel weng ma tye kwede’; ci imedogi kacel obed olup acel; ci gin bi bedo acel i lwet in. Ezekiel 37:15-17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Ezekiel tye ka keto cik me nyutu me dwogo ki medo lamal ka owaco ni, ‘kadi kamako.’ Ezekiel myero okel otir aryo, acel me Juda ki acel me Efraim; ci myero otero nyutu me otir aryo iye wi nyutu ma odii ka cen. Yik me nyutu ma odii ka cen ocake i rek acel, ka Ezekiel kigolo ne i poto me lagwok ma otho ma ogaro.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Cing pa Rwot obedo panga, omyeyi an woko ki Lamo pa Rwot, oketo an piny i tung cawa ma opong ki cogo; omiyo an oyiko ka ki ka i butgi; kany, nen, cogo mapol tutwal i cawa ma oyabe; kede nen, gi otutu tutwal. Omwaco an ni, Wod pa dano, cogo man twero bedo ngima? An adwoko ni, Aii Rwot Lubanga, in keken in ngeyo. Dok owaco an ni, Poro i wie cogo man, ki waci botgi ni, I cogo ma otutu, winyo lok pa Rwot. Eyo, Rwot Lubanga owaco bot cogo man ni: Nen, abitero tipu me ngima obedo i iye, nyi obed ngima; abiketo otwong i iye, abimedo ring i iye, abiciko wunu ki lwor, abitero tipu i iye, nyi obed ngima; eka wun angeyo ni an Atye Rwot. Ento aporo calo ma giketo an; kace aporo, dwon otime, kede nen poto, cogo ocime woko, cogo obino i bot pa cogo pa ne. Ka an aneno, nen otwong kede ring obedo i iye, kede lwor ociko gi i malo; ento tipu pe obedo i iye. Komoko owaco an ni, Poro bot yamo; poro, Wod pa dano, ki waci bot yamo ni, Eyo, Rwot Lubanga owaco ni: Bi ki yamo angwen, i tipu, i pungu i butgi ma gityeko cwe, wek gi bed ngima. Ento aporo calo ma owal an, kede tipi obedo i iye, gi obedo ngima, gi otindo i wi cinggi, lweny madwong tutwal. Dok owaco an ni, Wod pa dano, cogo man en gang weng pa Isirayel: nen, gi waco ni, Cogo wa otutu, mito wa obol woko; kigweyo wa woko ki wa. Ka eni, poro kadi waci botgi ni, Eyo, Rwot Lubanga owaco ni: Nen, jo ame, abi yabo lacu mewi, abi miyo wun wut woko ki but lacu mewi, abikelo wun i piny pa Isirayel. Nyi wun angeyo ni an Atye Rwot, ka abi yabo lacu mewi, jo ame, ka abimiyo wun wut woko ki but lacu mewi; abi tero Lamo me an i iye, nyi obed ngima, abiketo wunu i piny mewunu keken; eka wun angeyo ni an Rwot ma owaco ni, kede abedo tyeo, waco Rwot. Ezeekiel 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

I acaki tutwal pa gin acoya magi, wan wanyutu ni kac me cogo ma otho nyutu jo pa Lubanga i cawa me agiki, kacel ki ni kwena me yamo angwen, ma tero gi me tyer i wi tiengi calo lwak madwong ma matek, en kwena me Midnight Cry ma nyuto Islam pa Woe mar adek. Sista White nyuto ni cogo obedo jo pa Lubanga.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> Atero lapen na piny, ki aketo malo cwinya na i lamo, ni Rwot opumu i jo pa en ma gicopo dwogo woko, ma tye calo cogo ma ojwi, pi gubed ngwec. General Conference Bulletin, February 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Wa onongo wanyuto i coc me con ni lok me porofetik ma ocimo ni dwe 18 July 2020 obedo pe atir, kede ni proclamation marac eno oketo rany me bino pa First Disappointment ki Tarrying Time i lok me tam pa dako apar ma pe gicako cwe. Ento ka i kare pa Millerite, proclamation me cawa onongo obedo atir; ento kacel ki 1844, pe myero bed doki lok mukene mo ma giketo bot cawa. Ka Future for America otyeko timo proclamation pa dwe 18 July 2020, gi odwogo cen i gin matime con ma proclamation me cawa onongo kiye, kede i timo kamano gi otimo richo, ki gi ogweyo gi i yoo pa piro madit me buk me Revelation chapta apar acel. Ka gi otho i yoo, dong myero giyabogi i kwo, macalo kit ma jonyutu aryo otyeko yabu gi i kwo inyim ceng adek ki abara.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> Luny ma ojuk mito ni Tipu Maleng pa Lubanga opoyo i wi gi, pi gicako tic, macalo ki dwogo ki tho. Bible Training School, December 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

I coc ma otime con, wan otyeko nyuto ni kwena me yamo angwen ma dwoko lajogi aryo kwo, en obedo kwena me Islam pa Gamo me Peko ma adek, ki ni kwena en aye Kwena me Kwac me Otum pa cawa me agiki. Ezekiel owaco ni, 'kede bene,' ki i timo kamano en onongo nyuto ni i lok pa con ma yaro poko me Kwac me Otum, tik aryo—acel ma rwate calo Ephraim, ki acel ma rwate calo Judah—myero gi rwat kacel dok obed piny acel. Loc me calo me wanawali apar otimo piny i cawa me agiki, 'matwal keken,' calo en onongo otimo piny i lok pa con me Millerite. I kare ma Kwac me Otum onongo otimo piny i lok pa con me Millerite, ki dok i otimo piny me cawa me agiki, 'tik aryo' onongo gi rwat kacel, ki dok bino rwat kacel.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Lapii aryo onongo ginyutu piny pa rwot me tung cen (Ephraim) ki me tung cam (Judah) pa Isirael pa con. Wan bene wanyutu ni Elija onongo yaro William Miller calo odul, ki ni i cawa me higa adek ki nus me pe okothi, Elija onongo odonyo bot dako ma okwo pa Zarephath.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> Lok pa Rwot obino bot en, waco ni, “Cuke, wot i Zarephath, ma obedo pa Zidon, i bedo kany; nen, aciko dako ma laco otho kany me cwalo kony bot in.” Ento en ocuke ki owoto i Zarephath. Ka obino i yie me gweng, nen dako ma laco otho obedo kany tye ka atera yoot; ci okwaco ne, owaco ni, “Apeny in, kel an pi matin i yua, me an ame.” Ka onongo otye ka ceto me akelo, dong okwaco ne, owaco ni, “Kel an, apeny in, bit me kek i cing in.” En owaco ni, “Calo ka Rwot Lubanga mamegi tye kwo, pe an ki kek, ento atye ki cwal me cing acel me luro me kwon i agulu, ki miny matin i abia matin; nen, atye ka atera yoot aryo, me awot i od ayik ne pi an ki latino amia, ci wan ocham, ci wa otho.” Elija owaco bot ne ni, “Pe iworo; wot i tim calo ma iwaco; ento ka acaki, iyik an kek matin ki i keli bot an, ci kun anyim iyik pi in ki latino amia. Pien kam man Rwot Lubanga pa Israel owaco ni: agulu me luro me kwon pe bi kong peya, ki abia me miny pe bi kong peya, nyaka ceng ma Rwot ocwalo kot i piny.” Ci owoto ki otimo calo lok pa Elija; ci en, ki Elija, ki ot ne, gin ochamo pi ceng mapol. 1 Kings 17:8-15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“Nino mapol” ma i lok man obedo higa adek ki aboro ma Ahab onyenyo pi Elija, kadong onyutu higa 1,260 me peko pa Paapa. I kom “nino mapol” me peko pa Paapa, Yesu owaco ni:

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Ka pe gubino cimo nininga meno piny, ring mo pe gubino gwoko; ento pi lwete pa gin ma kiyero, gubino cimo nininga meno piny. Matthew 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Sister White nyutu maber ni lok ma Yesu owejo “those days” obedo kare me goyo peko pa Papa.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> Tigo me Kanisa pe omede i kare weng me mwaka 1260. Lubanga, i kica pa En bot jo pa En, okado malac cawa me tem me mac pa gi. I waco anyim ‘peko madit’ ma bineno i Kanisa, Lagwoko owaco ni: ‘Ka cawa meno pe gikado malac, pe dong obedo dano mo ma obed ogwoko kwo; ento pi dano ma kiyero, cawa meno gibikado malac.’ Matayo 24:22. Ki teko pa Reformation, tigo ne otum woko mapir ki 1798." The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

"Nino mapol" ma dako ma lacone otho onongo ogwoko Elija, obedo boti "nino mapol" pa persekusen pa Papa ma Daniel onongo onyutu.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Jo ma tye ki ngec i iye jo bi pwonyo jo mapol; kata pe gin bipoto ki tong, ki mac, ki kwanyo woko, kede ki ywayo jami, cawa mapol. Ka gin bipoto, gibikonyo ki kony matin; ento jo mapol birwate kwedgi ki wac me pobo wii. Kede jo mogo ma tye ki ngec bipoto, me temo gi, kede me yweyo gi, kede me miyo gi obed macol, nyo i kare me agiki; pien dong obedo pi kare ma kiketo. Daniel 11:33-35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“Kare me agiki,” ma bende “kare ma kitero” i nyig coc, obedo 1798, ki oyaro agiki pa goyo piny pa Paapa, macalo kit ma kityeko nyutu kwede i kare pa Elijah ki laler me Zarephath. I gin ma otime con, laler, ma nyutu Kanisa ma pe ocweyo, kijwani ne ni en obedo Kanisa ma i bar i kapitel abicel me Buk me Revelation. En tye ka cwako lating aryo, pe lating acel onyo lating apar, ento lating aryo. Myero Ezekiel ocwako lating aryo, acel pi lobo me Israel me bor, kede acel pi lobo me Israel me bien, ci omedgi kacel wek obed lating acel. Lobo aryo meno gutye gigogo i piny mabinnono pi higa 2520, ento kica pa Lubanga obedo ni obicweyo gi kacel. Laler tye ka cwako lating aryo ma myero omedgi kacel, ci tye ka timo kamano “ngac nino ma Rwot ocwalo pi ma i polo i piny.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Nino ma Rwot ocwalo “kot” ne nyutu “Midnight Cry” i rek me Millerite, ma otyeko tyekone i October 22, 1844, ka “Laloc me Kica” con-keken obino i “temple” ma En ocako yubo ki 1798 (tyek pa “indignation” ma acel), ki nyaka October 22, 1844 (tyek pa “indignation” ma agiki). I kare meno, lok me “Midnight Cry”, ma kanyutu i cal pa Ezekiel me “valley of bones”, otimo piny, ka tigi aryo me lobo pa “north” ki lobo pa “south” ogonyo kacel me yubo piny acel, ki rwot acel; pien i October 22, 1844, Kriisto obino i wie Ladit ka ogamo lobo pa rwot.

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

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

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kirisito onongo oyudo piny pa rwot i nino 22 me dwe October 1844, macalo kinyutu i Buk Daniel.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> A neno i neno pa oturo, ci nen, acel macalo Wod Dano obino ki kuot me polo, obino bot Ladit me Nino, ci gicwalo ne macok i nyimne. Ci gimi ne twero, ki pak, ki lobo pa Rwot, wek jo weng, lwak weng, ki leb weng, limo ne: twero ne en twero ma pe ngolo kare, ma pe bi kato woko, ki lobo pa Rwot ne ma pe bi hing. Daniyeli 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Ka lawi aryo pa Ezekiel dong gibedo acel, gi tye ki rwot acel ma lubo gi.

> 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. Ezekiel 37:24, 25.

> Dawudi, laticna, obi bedo rwot pa-gi; ki gi weng bitye ki jatend acel. Gibi woto i cikke na me poko, gigwoko cikke na, kede gitimo gi. Gibibedo i piny ma amiyo Yakobo laticna, ma kwaro winu obedo iye; ci gibibedo kany, gin keken, kede lutino gi, kede lutino pa lutino gi, nyaka piny pe otum; kede laticna Dawudi obi bedo ladit pa-gi nyaka piny pe otum. Ezekiel 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Janabi weng gubedo acel i tamgi, ki Rwot Dawudi obedo Kriisto ma obino i anyim Laco i 22 Oktober 1844, kede onwongo lobo pa rwot ma kicoko kacel ki kwer aryo pa Isirayel ki Yuda. Poko pa lobo aryo ne ogiko i higa 46 ki 1798 ki 1844, pien Kriisto oyubu Ka Maleng ma kityeko ogol woko kede kiyaro piny. Ka otyeko oyubu Ka Maleng, dong matwal obino i Ka Maleng ne calo Lakwena me Kica, me poko lok Malaki rwom adek. Ezekiel bene oyeto kamano, pien janabi weng gubedo acel i tamgi.

> 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. Ezekiel 37:24–27.

> Dawudi latic na obedo rwot i wi gi; gi weng gibi bedo ki jatik acel; gibi woto i kwer na, kede gibi gwoko cik na, kede gibi timo gi. Kede gibi bedo i piny ma an omiyo Jakobo latic na, ma kwaro wunu obedo kany; kede gibi bedo kany, gin keken, kede lutino gi, kede lutino pa lutino gi aa kare weng; kede latic na Dawudi obedo ladit pa gi aa kare weng. En bene, an abi timo kica me kuc kwedgi; obedo kica ma pe otum kwedgi: kede abi keto gi i kabedo, kede abi medo gi mapol, kede abi keto ot maleng pa an i tung gi aa kare weng. Dwala pa an bene obedo ki gi: eyo, an abi bedo Lubanga pa gi, kede gibi jo pa an. Ezekiel 37:24-27.

It is Christ that erects the temple.

En aye Kirisito ma oketo yekalu.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> I waco bot en ni, “Eyo ma Lubanga, Rwot pa lweny weng, owaco ni: Nen dichuo ma nyinge ‘Yok’; obi yaro ki i kabedo ne, ci obi yubu ot pa Lubanga. En keken obi yubu ot pa Lubanga; ci obi rwate lagwok, ci obi bedo ki i kom rwot ne ka olongo; ci en obi bedo lati ki i kom rwot ne; ci tami me kuc obed ikin gi aryo. Kutu pa rwot obed pi Helem, ki Tobija, ki Jedaia, ki Hen, nyathi pa Zephaniah, pi paro i ot pa Lubanga. Jogi ma i aboro bi bino ki bi yubu i ot pa Lubanga, ci ibino ngeno ni Lubanga, Rwot pa lweny weng, ocwalo an botu. Ci man obino time, ka un winyo maber dwon pa Lubanga wuu.” Zekariya 6:12-15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kirisito obedo TWAC, ci En oyar ni ka gi obo woko Hekalu pa En, En abi keto odoco i nino adek; ci Yahudi gi dwoko ni me cweco Hekalu ocake ki mwaka 46.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Ci Jo Yahudi gidwoko, gi waco bot en ni, "Alama ngo ma in inyutu wa, pien itimo gin magi?" Yesu odwoko, owaco botgi ni, "Yweyo Yekalu man, ci i nino adek abi yabo odoco." Ci Jo Yahudi gi waco ni, "Kityeko yabo Yekalu man i mwaka piero angwen ki abicel, kede in ibi yabo odoco i nino adek?" Yohana 2:18-20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

I lok ma eni, Kristo onwaco ikom ringre ne, ento lanabi weng waco mapol ikom nino me agiki loyo nino ma gi onongo tye iye. Dwogo i bedo pa Kristo i nino me adek onyutu dwogo i bedo pa okang me tho i cawa me gobo piny pa Roho Maleng i Midnight Cry. Kud ma Elija onwaco ikome, oyutu i cawa me giko pa goro ne ki lanabi pa Baal ki Ashtaroth. I kare no ne nyutu ni Lubanga pa Elija obedo Lubanga me adier, kacel ki ni Elija obedo lanabi me adier.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Ka disapointimenti me acel obino, kityeko nyutu ni jo Protestanti gityeko bedo nabi me awor, calo nabi pa Baal ki Ashtaroth. Kare me gayo koro ocako, ki okelo kwena me ‘Midnight Cry’, ma omiyo Kristo obino i templo ne pe ki kare. Kwena me ‘Midnight Cry’ kityeko nyutu kwede kwena pa Ezekiel, ma omiyo late gityeko tuk woko calo lweny madwong. Kadi bene, i kare meno (higa 46), lur aryo kityeko cobo kacel me doko lobo acel, ki rwot acel.

> 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: 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. Ezekiel 37:15–23.

> Lok pa Rwot obino dok bot an, waco ni, En bene, in, wod dano, ikwany tig acel, ikone iye ni, Pi Yuda, ki pi lutino pa Israel ma lare kwede: eka ikwany tig mapat, ikone iye ni, Pi Josefu, tig pa Efraim, ki pi ot pa Israel weng ma lare kwede: Idio gi butgi obed tig acel; ki gibedo acel i cingi. Ka lutino pa jo mamegi gibiro waco bot in, waco ni, Pe inwacowa ngec pa gin man? I waci botgi ni, Eyo, Rwot Lubanga owaco ni; Nen, abi kwanyo tig pa Josefu, ma tye i cing pa Efraim, ki dul pa Israel ma lare kwede, abiketo gi ki en, bene ki tig pa Yuda, abitime gi obed tig acel, ki gibedo acel i cing na. Ki tigi ma ikone iye gibedo i cingi i wanggi. I waci botgi ni, Eyo, Rwot Lubanga owaco ni; Nen, abi kwanyo lutino pa Israel ki tung ogwanga, kam ma gi oceto iye, abikumogi ki tung weng, abikelogi i pinygi keken: abitime gi obed ogwanga acel i piny i tung got pa Israel; ki rwot acel obedo rwot pa gi weng: ki pe gibedo dong ogwanga aryo, onyo giblego gi i piny me rwot aryo dong matwal: Pe bene gibecweyo dok ki calgi, onyo ki gin ma pe ber, onyo ki balgi mo keken: ento abi loro gi ki kabedo weng ma gi otyeko balo iye, abitime gi maleng: Eka gibedo jo pa an, ki an abedo Lubanga pa gi. Ezekiel 37:15-23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Okang’ aryo ma dako ma laco otho tye ka coko piri koth pa Elija i Woro me i tung odii, gin kom aryo me Israel me malo ki me piny ma gi opoto woko, ki myero gicoko dok i piny acel i dwe October 22, 1844, ka Nino me Kweyo ma antitypical ocake, pien kica ne obedo ni kombedi Lubanga “obikweyo gi.” Kweyo meno, ma nyutu Yubu me penyo, ocake kombedi. Coko pa okang’ aryo meno myero wa ng’eyo maber, pien Lubanga kare weng nyutu agiki pa gin ki acaki pa gin.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

1844 ne obedo giko pa piny rwot aryo pa Israel; pien i kare meno gi ne kityeko bedo piny rwot acel, Israel pa cwiny, ci ki kare man dok anyim, gi myero obed jo acel keken. Lok meno ne oyaro ki lok me acaki, i kare ma gi ne kityeko bedo jo aryo, ma en lok pa gonge pa Jeroboam.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Tari me yore me yamo ma pe adwogi pa Jeroboam, myero bene kinyutu i agiki pa cing pa en. Gonyo pa Aaron i acaki pa Israel ma con, ki gonyo pa Jeroboam i acaki pa cing pa bok ma i bore piny, giyaro gonyo me 1863, ci 1863 kigenyo maber keken ka agiki pa cing pa Jeroboam, ma kiyaro kwede ka kiyonye yat aryo kacel, bene kiketo iye i wiye pa 1863. Kare man dong, kinyutu maber ni 1863 kiyaro calo kare me jo ma gicweyo cal me goro.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> Ento pe keken rwate pa gagi ma ojara tye i kom lobo, ento bene i kom jo ma ogwede kwede lamac madwong; pien gin bene calo gagi me pieng. Gi tye ki cal pa dano, ki yubo pa ringo; ento pe gi tye ki kwo me roho. Ento rwate pe weko gagi ma ojara keken ka gityeko lubo gi kacel me miyo gi cal pa dano; pien pe obedo maber keken ni ocoye maber pa lwet ki kit pa ringo. Myero puk me kwo omiyo kwo i ringo, wek gi ocung maber, ki gicako tic. Gagi man ginyuto ot pa Isirayel, kanisa pa Lubanga, ki gin ma kanisa tye kigeno iye en twero me miyo kwo pa Roho Maler. Rwot myero opuko i wi gagi ma ojara, wek gibed kwo.

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> Roho pa Lubanga, ki twero ne ma miyo ngima, myero obed i dano weng keken, pi jami weng me roho obed i tic. Labongo Roho Maleng, labongo pum pa Lubanga, cwiny oceto, ki golo ngima me roho. Dano mapol ma pe gitye ki ngima me roho, nying-gi tye i kitabu me nying pa kanisa; ento i Kitabu me Ngima pa Lamb, pe tye nying-gi. Gutwero medo kacel ki kanisa, ento pe gubedo pire tek ki Rwot. Gutwero bedo gipire tek i timo kit tic mo keken ma kimiyo-gi, ki giponge calo dano matye ngima; ento mapol tye ikin gin ma ‘itye ki nying ni itye ngima, ento itho.’

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> Ka pe tye dwogo ma ada-ada pa cwinya bot Lubanga; ka pe puk me Lubanga ma miyo kwo omiyo cwinya obed i kwo me lamo; ka pe jo ma yaro ada gubedo kityo ki yore ma ki nywolo i polo, pe gi nywolo ki tuno ma pe balo, ma tye kede kwo ki bedo nining. Ka pe gi geno bedo maber pa Kristo calo gwoko-gi keken; ka pe gi kwano kit pa En, gi tic i lamo pa En, gibedo tutwal; pe gicwalo dago pa bedo maber pa En. Jo ma otho mapol gi kato pigi calo jo matye kede kwo; pien gin ma tye katico pi gin ma giyero “gwoko kwo” ki kit ma gi mito keken, pe Lubanga tye katic iye me miyo gi mito ki timo gin ma cwiny pa En mito maber.

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> Rupur me cok ma opwot ma Ezekiel oneno i vishon nyutu maber dul man. Review and Herald, January 17, 1893.

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