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# The Book of Daniel - Number Seventy

Buk me Daniel - Namba 70

From Ancient Tables to Modern Responsibilities: Unveiling the Covenant Journey

Caki ki Lapii me Kare Macon dok bot Dul me Tiyo me Kombedi: Goyo piny Wot pa Kica

Author

Jeff Pippenger

Published

February 3, 2024

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When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.

Ka Rwot oceto i kica ki Isirael ma con, omiyo kome aryo me kite calo tung ki ranyisi pa rwom me kica. Kome aryo bene ginyutu ni Isirael ma con myero gi nyutu lagam ma tye ngima pa kome aryo i bot lobo. Ka Rwot oceto i kica ki Isirael ma kombedi, omiyo kome aryo me kite calo tung ki ranyisi pa rwom me kica. Kome aryo bene ginyutu ni gi myero nyutu lagam ma tye ngima pa kome angwen weng i bot lobo.

The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.

Lopap me kidi aryo ne migi bot Isirayeli me kare macon ma atir, keken ka Lubanga okwanyo-gi woko ki i lakica ma atir pa gungu pa Misiri, kede okobo-gi woko yot i kucwiny ma omako i ketho Yie me Ridi. Kare ma Isirayeli me kare macon ma atir onongo tye i gungu ne kikwero atir i lok pa porofeti calo mia angwen ki apara adek higa, kede, kun onongo tye i gungu, Isirayeli me kare macon ma atir owilo, kede otyeko woko gwoko Sabiti me nino abiro.

The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.

Tabul aryo ne kimiyo Israeli me cwinya ma kombedi keken inge ka Lubanga owarogi woko ki i otura me lamo me Katolik, ki odugi woko i keto-cwiny-piny madit me 1844. Kare me cawa ma Israeli me cwinya ma kombedi onongo tye i otura ne kityeko nyutu ne maber i porofeci ni obedo higa alufu acel, mia aryo ki apar abiro; ki kun tye i otura, gi onongo owire, ki ogiko gwoko Sabat me nino abicel.

In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.

I kare keken ma Lubanga omiyo Moses lapii aryo me kidi me okelo bot Israel me con, Aaron, ma obedo owot pa Moses, ne tye ka yubo cal me bul pa nyare dyang. Lapii aryo me Cik Apar nyutu ni Lubanga obedo Lubanga ma yuko, ci yuko pa En pire tek nyutu cinge i kom luwo cal; ka Moses oa ki got, Israel me con ne tye ka rino gi lili i tung cal me bul ma kityeko yubo ne ki ngat ma Lubanga oyero obed waci pa Lubanga.

> And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.

> Ci Mose owaco bot Aron lok weng pa Rwot ma ocwalone, kede alama weng ma ocikone. Ci Mose ki Aron odonyo, gi obuŋo ladit weng pa jo Isirael: Ci Aron owaco lok weng ma Rwot owaco bot Mose, en bene otimo alama i wang jo. Exodus 4:28-30.

The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.

Owad pa Lakwena ma obedo ladit pa Isirayeli me con i kare me cik, ka kicwalo tabul abicel me cik, en ne ladit i kwedo pa cal me koyo. Laco pa dako-lakwena ma obedo ladit pa Isirayeli me kombedi i kare me cik, ka kicwalo tabul abicel me cik, en ne ladit i kwedo pa 1863; kede 1863 dong otyeko nyutu kare me acel pa Adventism me tero gin calo cal me koyo ma kiketo i wang bur pa kom me cemo.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> En owaco bot an ni, “Wod dano, nyim wenge kombedi i tung me bor.” Ento an anyimo wenge i tung me bor, ci aneno ni, i tung me bor, i law me kaca, cal me apoya man obedo i yinge.

The “altar” is a symbol of Christ.

"Ot me tum" obedo kit ma nyutu Kristo.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> Wan tye i gonyo me yub kacel gin maleng ki gin ma piny. Mac maleng pa Lubanga myero ki tiyo kwede i tem wa. Puta ma atir en Kricito; mac ma atir en Lamo Maleng. Man aye jami ma miyo cwiny wa. En keken ka Lamo Maleng tero kede wuyo ngat, ci en obedo lami wac maber ma ki geno iye. Ka wa weko Lubanga kede jo ma oyero, me penyo i puta ma lamal, gibidwoko wa ki kit tice wa. Kwena ma kiyero, buk 3, pot 300.

The “gate” is the church.

"Bur" obedo kanisa.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> Pi cwinya ma piny piny ma tye ki yie, ot pa Lubanga i piny obedo lawang pa polo. Rwom me pako, lamo, kacel ki lok ma kiwaco ki latic pa Kirisito, gin rwate ma Lubanga oyero me yubu jo pi kanisa ma i polo, pi pak ma maloyo, ma iye pe twero donyo gin mo ma pe maleng. Testimonies, volume 5, 491.

In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.

I mwaka 1863, Adventism pa Laodicea obedo kanisa ma ki registri ki cik, ci ogiko woko bedo muvimenti. Ci i kare en gi “odonyo” i lok me mukato pa kanisa. I mwaka 1863, Kanisa pa Kristo odonyo i kitye kacel ma ki cik ki Gavumenti pa United States. I mwaka en gi bene okelo chati mape atir me loko kabedo pa tabil aryo maleng me Habakkuk. Ka tabil ma aryo kityeko yubu, i lok me mukato me lanen gi ma Aaron obedo alama pa gi, gitye ka yubu cal mape atir.

The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.

Cik aryo obedo tami ma atir loyo pi woro jami ma giyiko kede woro cal. Kany bende, Lubanga oyaro kit pa Kene ni en Lubanga ma ic. Kany bende aye en oketo anyim cik ni obicwalo gamo i jo marac nyaka i dul adek ki angwen. Cik apar pa Lubanga gin cal ma atir pa kit pa Kirisito.

> “For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.

> Paka me kwanyo Kristo woko, kacel ki jami ma otyeko bino woko, obedo i komgi. Richo pa piny ki balo pa piny, gin obedo pi ludito me dini.

> “In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.

> I cawa wa kombedi, pe gin aye ngwec acel kacel tye katic? I ikom jogwoko puro me waini pa Rwot, pe obedo jo mapol tye turi i cawa pa ludito me Yahudi? Pe lapwony me dini gikwanyo jo ki woko ki gin ma Lok pa Lubanga mito ma obedo yot keken? Makwongo me pwonyogi i winyo Cik pa Lubanga, pe gitye pwonyogi i kwero Cik? Ki pulupiti me kanisa mapol, gi pwonyo jo ni Cik pa Lubanga pe rwate botgi. Lwak pa dano, cik pa dano, ki yore pa dano gicwalo malo. Lupwot ki pac pa cwiny i keni pi lagam pa Lubanga gigooyo, ento gin ma Lubanga mito giyweko.

> “In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.

> Ka gi weko woko cik pa Lubanga, dano pe ngeyo ngo gitye katimo. Cik pa Lubanga obedo cal maber me kit pa En. Obedo tye ki yore ma rwate me lwak pa En. Ngat mo ma pe ayee me gam yore man, tye ka keto en oko ki yore ma kica pa Lubanga oyworo iye. Christ's Object Lessons, 305.

The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.

Kit pa Kristo obedo cal pa En, ci tye ki mede ni En obedo Lubanga ma jalasi. Jalasi pa Lubanga onen atir i Kristo ka En okwero ot pa Lubanga kare aryo. I kwero ma acel me ot pa Lubanga, lupil ma oneno tic eno ci kimiyo gi dwoko paro ni Bibilia waco pi jalasi pa Lubanga.

> And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.

> Paasika pa Jo‑Yahudi odong piri, kadong Yesu owoto i Jerusalem. Oyeni i Ka pa Nyasaye jo ma gicato dyang, diro ki obur, ki jo me loko cente gubedo. Ka otyeko timo cok ki reke matidi, ogoyo gi weng ki Ka woko, kacel ki diro ki dyang; oboyo piny cente pa jo me loko cente, kede oywoko tebulu gi wiye piny. Kadong owaco bot jo ma gicato obur ni, Cawa gin eni ki kany; pe i timo ot pa Wona obed ot me cato. Ki latic pa en opoyo i cwiny ni gicoyo ni, Cwiny matek pi ot pa in ocamo an. Yohana 2:13‑17.

In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.

I Bibil, i Leb Hebru ki i Leb Giriki, leb "zealous" obedo keken bene leb "jealous". Gin en leb acel keken. Ka Kristo oyweyo Tempu, ne onyutu rweny pa Lubanga, ma obedo jami me kit pa Lubanga ma kiketo nying i Cik aryo, kede pire tek en nyutu i kom woro cal. Ka Moses obino piny ki Got ki tabul aryo, kede ka onongo ongeyo ngo ma Aaron otimo ki ngo ma jo onongo timo, oyok tabul aryo. Tabul aryo obedo cal malac me rweny, pien gin obedo jami me ping ma ginyutu kwede ni Lubanga obedo Lubanga ma rweny. Ka Moses oyok tabul aryo, ne onyutu rweny acel keken ma kiketo nying i Cik aryo.

> And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.

> En Mose odok, obino piny ki got, kede lapyata me kidi aryo me lagam onongo i lwete; lapyata onongo gicoco i tunggi aryo; i tung acel kede i tung mukene gicoco. Lapyata onongo tic pa Lubanga, kede coc onongo coc pa Lubanga, ma kiketo i lapyata me kidi. En ka Yosua owinyo dwany pa jo ka giyabo, owaco bot Mose ni, “Dwany me lweny tye i kambi.” En owaco ni, “Pe obedo dwon pa giyabo pi loyo, onyo dwon pa gin ma gikeo; ento dwon pa gin ma giyero an aye awinyo.” En ka obino i agiki me kambi, one otino me dyang, kede coyo; cwinya pa Mose ocako liel maber, kede olego lapyata ki lwete, ogayo gi i bug got. Exodus 32:15-19.

The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”

Tabul aryo ne gin lok me kwer pa kit pa Lubanga. Kit pa Lubanga obedo cal ma myero kiketo ikom dano kun timo maber pa Kiristo. Tabul aryo en cal me kweyo cwinya ma adana, ki Aron nonge ocweyo cal me kweyo cwinya ma pe adana kacel kare acel ka cal me kweyo cwinya ma adana ne tye ka kelo bot Isirayel ma con. Jo ma Kiristo omede i iyegi gi cal pa En, kede lambut pa timo maber pa En; ento jo me deyo pa Aron gubedo gubo kwe pye ruru, pien gin jo Laodikia. Jo Laodikia tye “pire tek, ki mot, ki lwac, ki labolo, ki pye ruru.”

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.

> Ka Mose oneno ni jo gibedo pe ki le; (pien Aaron okwanyo legi woko, me nyonogi i bot jo ma gi lweny kwede). Exodus 32:25.

In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.

I 1856, higa abiro ma pud pe kigolo cal ma pe atir, James ki Ellen White, gi aryo, ogamo ni dul me yubu odonyo i kit pa Laodikea. I 1863, Adventism obedo mul me cwiny calo Israel me con ma obedo mul i kom ringo ka gicoyo i cing pa cal ma pe atir me jalasi. Gin ma pe atir ma Aaron otimo ne, obedo kic me cal ma ki timo ki zahabu; ento en obedo cal pa nyare me diel, ma obedo le. En obedo cal pa le, bende obedo cal bot le. Nyare me diel me zahabu obedo cal pa le, ento bende ki yubu ne bot jogi ma Aaron, i yo ma pe atir, ogamo ni gi golo woko Israel ki ludito pa Ejipt.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.

> En omako gin ki i lwete gi, ci ogero ne ki gin me cago-cago ka ocweyo ne nyare me dyang ma kicweyo ki mac; ci giwaco ni, “Gin aye lubanga mamegi, O Isirayel, ma gikelowoko mamegi ki i lobo me Misiri.” Ka Aaron oneno ne, ocweyo kom me cwe i anyim ne; ci Aaron oyabo kwena, owaco ni, “Kin obedo kare me cwal cam bot Rwot.” Ci i kin ginyime mapwoyo, ginomiyo cwe me mac, ginokelo cwe me kuc; ci jo gubedo piny me camo ki minyo, ci guleyo me tugo. Exodus 32:4-6.

The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).

Nyathi dyang me gol obedo cal pa lewic, ento kiketo pire bot jogi ma pe atir; ka ceke, obedo bende cal (rwom) bot lewic. Cal onyo kiketo ki gol, ma obedo ranyisi pa Babilon; ki obedo nyathi dyang, ma obedo rwom madito loyo i tic pa Ka Maleng. Kiketo pire bot jogi pa Misiri. Mystery Babylon (pi ni buk cingi me lanen weng nyutu agiki me lobo) obedo dako ma woti i wi lewic. Lewic ma dako woti iye, en obedo United Nations (rwodi apar), ki en ranyisi pa drakon, atheism, ki Misiri. Dako eni keken obedo kanisa marac ma romo Kanisa pa Lubanga ma atir. Nyathi dyang me gol ma Aaron oketo bot jogi pa Misiri oranyisi dako me cweyo marac madit me Revelation 17, ma en Babilon (gol), wot i wi lewic (Misiri), ki kanisa marac (nyathi dyang).

At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.

I kare acel keken Aaron ocweyo kac me misango, ma, calo ma kikwayo kombedi, nyuto Kirisito, kac me misango ma ada. En dong ocweko yo me woro mape ada, pien onyiso cimat bot Rwot pi kinino. Lwak dyang me zaabu pa Aaron obedo cal ‘pa’ le kede ‘pi’ le, kede kityeko cweyo ne i nyim Kirisito mape ada, kacel ki kikwanyo nino acel pi yaro yo ne me woro mape ada.

The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.

United States obedo teko ma keto cal pi lec, ci dong miyo lobo weng luwo kit mere ki teko. United States tye ki teko me miyo kit me pako eni rwate i iye lobo weng, ci timo mano i wang pa lec 'i anyim' ne.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> Aneno jam moro mapat ma owuoko ki piny; en tye ki tyen aryo calo abwol, ci owaco calo ngwen madwong. Ci otiyo ki teko weng pa jam me acaki i wang'ene, ci omiyo piny ki joma tye iye guworo jam me acaki, ma rwat me tho ne opore. Kwany pa Yohana 13:11, 12.

The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.

Dano me richo, ma obedo Paapasi, en le me wang pii me Apokalipsi apar adek. Ka Amerika me Kacel owaco calo nyoka madwong, i kare me cik me Sande ma bino oyot, ci ocako ciko piny tutwal me keto cal pi le ma obino anyim ki en. Le ma obino anyim ki Amerika me Kacel (le me piny), obedo Paapasi (le me wang pii). Paapasi obedo Krisito ma pe adier, ci Aron oketo cal me dhahabu pa en, i anyim Krisito ma pe adier, pien Krisito en madhabahu ma adier. Ci Aron oketo kit me yabo ma pe adier, macalo kit ma kigamo ni bed ceng me kwe ma myero obedo i ceng ma anyim. Amerika me Kacel bende ciko kit me yabo ma pe adier, kede bende rwate ki ceng me yabo ma pe adier.

When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.

Ka Mose oaa piny ki got, lweny onongo tye ikin cal me coya ma adwong ki ma mape adwong—en cal pa Kiristo onyo cal pa Satan. Gin ma mape adwong ne onongo obedo ki “Kiristo ma mape adwong” (lacar), donyo i cwiny ma mape adwong (pa Laodikea), nino me lamo ma mape adwong (“kiny obedo nyim pa Rwot”). Bayo pa otino me dyang me zahabu nyutu bayo me cik me Sande ma bino kope, ento bende nyutu bayo pa Adventism pa Laodikea i mwaka 1863.

In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.

I mwaka 1863, kikelo tabilo ma bur me loro dyere pa neno i nino pa Miller, calo kit ma kikino i tabilo aryo pa Habakkuk. Tabilo aryo meno onwongo kiketo calo tabilo aryo ma Moses okwano i got. I mwaka 1863, kityeko timo rwate me cik ki Gamente pa United States, omiyo kit ma jo Millerite gitye katime ogiko, ka kicoyo rwom pa Laodicea i cik calo Kanisa pa Seventh-day Adventist. Rwate meno kikino ki cal pa Aaron bot lela, ma i poro kidoko piri calo oketo Kanisa ki Gamente kacel; omiyo calo jo Millerite oketo rwate pa Kanisa ki Gamente i 1863, ka bene calo United States i kare me Cik me Sunday ma bino cok.

Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.

Jo kica pa Aron ma pe gitye ki yabe ka gupye, ginyutu kit me cwinya ma pe atir pa Laodikea, obedo calo kaka tic pa Millerite obino i mwaka 1856. Kit me cwinya ma kinyutu ki pye pa jo kica pa Aron, gicwako woko ki kit pa Mose, ma onongo nonyutu guro matek me kit pa Lubanga i kom keto sanamu. I kom poropheti, ‘pye’ obedo cal pa lamona, ki jo kica pa Aron bene ginyutu lamona ma United States kelo ka gilimo piny obed ‘gupye’ i dwon bendi pa Nebukadneza, kun adyera pa Tiro tye kanyero nyimere ne.

In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.

I 1863, dul me Millerite me Laodicea oyiko ne, obedo Kanisa me Seventh-day Adventist me Laodicea, ma kicoyo ki cik. Calo ma kiketo ngec i gin acoya ma con, i 1863, Jericho kicweyo odoco; pien Jericho obedo cal me jami mapol me Laodicea, kede bene otiyo calo nyutu ma adaa me ot lwak me Jerusalem. I 1863, keto i acaki me karatac me porofet ma adaa onyutu dwogo odoco me gin matime con me Aaron, nyithin me dyang ma kityeko timo ki gol, kede lajwaki ma gicwer. Gin matime con me waro i Red Sea kityeko tic kwede odoco odoco ki Dera White me laro gin matime con i acaki me Adventism, kede tic man rwate maber kwede gin matime con me Moses kede Aaron i lweny me wi lok pi cal me nyiego.

In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.

I mwaka 1863, okor me acel pa Laodicean Adventism ocako, ka kiceto cal me jelasi i bur (kanisa), ma obedo i anyim kidi me rwom (Khristo). Okor me acel man ci “odonyo” i lok pa kare me makwero ma nongo medo dwongo dwongo.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> En owaco bot an ni, “Wod dano, nyim wenge kombedi i tung me bor.” Ento an anyimo wenge i tung me bor, ci aneno ni, i tung me bor, i law me kaca, cal me apoya man obedo i yinge.

We will continue these considerations in the next article.

Wa bi medo ki lok me paro magi i coc ma bino anyim.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> Kit wa obedo nining i cawa man ma ki lworo ki ma pire tek? Ayii, ngo gineno kombedi i kanisa: tim marac me cwinya madongo dong odugu, bwola ki lim, hero bila, kwo me yot-yot ki tuko me cwiny, ki hero bedo madongo maloyo weng! Bal weng man ogengo wii wa, ci gin ma pe kato kare pe wa nongo gi maber. Pe watwero wot wenyo i Buk pa Lubanga, ci wa ngeyo kam wa tye i gin matime pa piny man? Pe wabedo gi ngec maber ikom tic ma tye kitimo pi wa i cawa man, ki ikom kabedo ma wa calo jo mabalo myero wa bedo kwede i kare ma tic me kwayo kuc tye ka wot anyim? Ka watye ki tam pi warwako cwinya wa, myero waloko maber kit wa. Myero wa wenyo Rwot ki dwogo cwinya ma atir; myero wa, ki peko cwinya mapire tek, yub bal wa, wek gimipogo woko.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> Wa myero pe dong wabed i piny ma kijwaro. Wa tye ka ceto oywak bot tyeko pa kare me temo wa. Wek ngat mo keken openy, ‘An atye nining i wang Lubanga?’ Pe wa ngeyo kare nining ma oywak, ma Kirisito romo waco nyingwa i lapo wuge, ki lapok tic wa romo otam agiki. Gin nining, o, nining obedo tam magi! Nyingwa gi bi keto i iye ki joma atir, onyo nyingwa gi bi keto i iye ki joma rac?

> “Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.

> Wek Kanisa ocung, ci onyubu cwinya i anyim Lubanga pi gin dog cen ne. Wek lugwoko owuok ki nino, ci mii opuk dwon ma atir. Obedo lok me kica ma atir ma wa myero waco. Lubanga ciko laticne: ‘Ywak ki dwon madwong, pe i gwoko mo, yir dwoni calo opuk, nyut jo pa an balgi, ki nyut ot pa Jacob balgi’ (Isaiah 58:1). Myero wanyalo nongo winy pa jo; ka pe man romo, tice weng obedo pe ki ber; kadi obedo ni malaika ki i polo obino piny waco botgi, lok ma owaco pe bi time gi ber mo, calo ka obedo waco i winy ma macol pa tho.

> “The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.

> Kanisa myero ocuki me timo tic. Lamo pa Lubanga pe matwal twero bino iye ka en pe opango yo. Myero bed yaro cwiny ma matek. Myero bed lamo ma kigwoko kacel, ma pe gilal; kede, kun geno, me mako kica pa Lubanga. Myero obedo, pe kobo kom ki lwak me gunia, calo i kare macon, ento yiko cwiny ma piny maber. Wa pe tye ki adwogi mo keken me cobo wa keni ki cwolo wa keni. Wamyero wayiko wa keni piny i cing ma dongo pa Lubanga. En obino onen me pwedho ki ogwede gi ma tye kicayo atir. Kwena ma kiyero, buk 1, pot buk 125, 126.

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