Article

# Elijah - Number Nine

Eliya - Namba 9

The Prophet Lied

Lanabi ne owaco lok me bur

Author

Jeff Pippenger

Published

October 11, 2023

Formats

PDF
Word

We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Wan otyeko coc ma okato anyim ki tyen lok ma cwalo lok ikom ‘lamo me bwoli’. Ma i anyim obedo acel ki paragarafu pa tyen lok meno.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> “Latic mape kimiyo gi maleng gi turogi i lweny me gonyo Lubanga. Gi yubu Kirisito ki Lubanga me lobo man i leb acel. Ka gi tito ni gitamo Kirisito, ento gi nywako Barabbas, ki ticgi gi waco ni, ‘Pe dano man, ento Barabbas.’ Wek dano weng ma gikwano rek magi beduru ki cing. Setani olongo ikom gin ma twero timo. Oparo me balo rwom acel ma Kirisito okwayo obed i kanisa ne. Owaco ni, ‘Abi wot aci bedo tipu me bur me bwogo joma atwero, me cwalo gi bal, me keto gi i kwero, ki me yilo adwogi.’ Ka kanisa ma otyeko nongo lela madwong ki ribo madwong me atir okwoo ngat me bwogo ki cwalo lok mape atir, kanisa eno obi yweyo lok ma Rwot ocwalo, ki obi yabo weko mape rom, ki paro mape atir, ki yore me ngec mape atir. Setani oria i loro gi, pien ngene ngo ma atir.” Testimonies to Ministers, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

Wek “wod me bwak ki lami ada mape” oyaro i kanisa ma otyeko nongo cal madit, ki buk me nyutu ada madit; ci kanisa eni bino yweko kwena ma Ladit Lubanga ocwalo, ka bino kwero lok ma pe tye ki poyo peke, ki tamo mape ada, ki yore me tam mape ada. I 1863, Millerite Adventism “odwogo” i yore me tic ma pe tye ki poyo ki ma mape ada, ma jo Protestant ma odok woko gityeko tic kwede; kede gi yweyo woko nyutu ma William Miller omiyo pi “seven times” me Levitiko 26. Kit me “dwogo” ne onongo kinyutu kwede i jo ma giremo i Numbers 14, ka gi moko wii ni giyero lader ki gidwogo Misri.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Gin owaco botgi ni, “wa yero ladit, ci wa dok i Misri.” Namba 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Jeremiah bende oyaro kit me 'dwogo' bot yore me Protestanti ma obalo yie; ka i chapta apar abicel, kigwaco bot en ni Protestanti ma obalo yie twero dwogo bot en, ento pe myero en 'dwogo' botgi.

> 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 brazen 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. Jeremiah 15:17–20.

> Pe abedo i kacoc pa jo ma kigenyo, kun pe agamo; abedo keken pien cingi, pien i opong cwinya ki peko. Ango ma omiyo peko na pe okato, ki lacen na pe romo yeco, ma pe mito yeco? Ibede weng bot an calo lacoc marac, ki calo pi ma otur woko? En aye, Rwot waco ni, Ka i dwogo, an acwalo in dok, in obedo anyim an; ka ikobo gin maler ki iye gin marac, in obed calo leb an; leko gi dwogo botii, ento in pe idwogo botgi. An abedo atimo in i bot jo man odii me kopara ma kigengo maber; gubedo gilweny bot in, ento pe gubedo gicono in; pien an atye ki in me gwoko in ki me kwanyo in woko, waco Rwot. Yeremia 15:17-20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Romo bedo ni cal me porofeti ma piyo loyo pa cik me pe dwogo i Protestantism ma odonyo woko ki adwogi nonge i lok pa porofeti ma pe ogamo cik pa Lubanga, ma onongo ocwalo lok me kanyo bot Jeroboam, rwot me acel pa dul apar ma i bor.

> 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 13:7–10.

> Rwot owaco bot dano pa Lubanga ni, “Bii i ot kede an, iyweyo iye, an abimi in kic.” Dano pa Lubanga owaco bot rwot ni, “Ka itwero mii an aboro pa ot pa in, pe abi donyo kede in; pe abi cam makati, pe abi miye pi i kany; pien lok pa Rwot omii an cik kamano, waco ni, ‘Pe i cam makati, pe i miye pi, pe i dwogo ki yo acel ma ibino kwede.’” Omiyo o woto ki yo mapat, pe odwogo ki yo ma obino kwede i Bethel. 1 Kings 13:7-10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Lubanga owaco bot nabii ma pe winyo cik ni pe myero odok ki yo ma o aa kwede. Millerite Adventism o aa woko ki Protestantism ma ‘Sardis’ nyutu ne, kede pe onego gin dok cen iye. Ento, ka obedo ni nabii ma pe winyo cik ngene maber ni pe myero odok ki yo ma o aa kwede, nabii ma pe atir i piny pa Jeroboam owaco bot ne ni Lubanga owaco ni nabii ma pe winyo myero dok i ot pa en ka myero ocham ki en. Kadi ki cik pa Lubanga ma owaco bot ne, otime kamano keken. Ka ocako chamo keca pa nabii ma pe atir, Baibul nyutu cing maber ni nabii pa Samaria owaco pe atir.

> 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. 1 Kings 13:11–19.

> Kombedi onongo tye janabi ma odit i Betel; nyithin pa en obino, ginyuto bot en tic weng ma dano pa Lubanga otime i ceng eno i Betel; lok ma onongo owaco bot rwot, gin bene ginyuto bot won gi. Won gi owaco bot gi ni, “Yoo mene ma owoto?” Pien nyithin pa en oneno yoo ma dano pa Lubanga ma obino ki Yuda onongo owoto. En owaco bot nyithin pa en ni, “Cweyo punda na me woto.” Omiyo gicweyo punda; en owoto i wie, o woto i kore pa dano pa Lubanga, onweno ni obedo bedo i bwo yat oak. En owaco bot en ni, “Itye dano pa Lubanga ma obino ki Yuda?” En owaco ni, “Atye.” En owaco bot en ni, “Bi i ot ki an, icam makati.” En owaco ni, “Pe atwero dwogo ki in, onyo adonyo ki in; pe abicam makati onyo abimato pi ki in i kabedo man. Pien ki lok pa Rwot onwongo waco bot an ni, ‘I pe icam makati, i pe imato pi kanyo, i pe idwogo i yoo ma ibino kwede.’” En owaco bot en ni, “An bende an janabi macalo in; malayika owaco bot an ki lok pa Rwot, waci ni, ‘Dwog kede en i ot pa in, omyero ocam makati ki omato pi.’” Ento ogoba bot en. Omiyo odwogo kede en, ocam makati i ot pa en, omato pi. 1 Kings 13:11-19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Lam ma pe winyo ocako rwom ki lam me boc pa Samaria; man nyuto ni ogamo lok pa lam ma odoki woko ki yie, kacel ojuko lok pa Rwot. Lok ma onongo ocwalo maber i ceng acel keken. Onongo ngene maber ni pe myero odwogo, ento otimo dong. Sister White omino wa ngec ni, ka 'wod me ryeny ki lami but me boc' kiyubo ne i kanisa ma otyeko nongo leyo madwong ki lami but madwong, dong kanisa eno obi juko lok ma Rwot ocwalo. I gin me Millerite, Anjel ma acel onongo oketo leyo i lobo piny ki dwong pa en. I 1840, lok pa Anjel ma acel onongo ocwalo i kabedo me mison weng i lobo piny.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> Kwena pi bino macit pa Rwot i piny wa i twero ki rwom madwong, obedo gin matir, ci i mwaka 1840 ngat mapol ogelo dwon gi i yaro ne. Manuscript Releases, volume 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

I kare manok con, Adventismo me Millerite odwogo bot "bwoc" ma tye i yore me timo pa Protestantismo ma ocol woko ki ada, ci gi yweyo woko "kwena pa Rwot" ma Lubanga ocwalo ki kom William Miller. Gi yweyo woko kwena pa Mose, macalo ma Eliya otyeko nyutu ne, ci "bwoc" ma kigamo i acaki pa Millerite nyutu "bwoc" ma kigeno i agiki; "bwoc" ma kelo gonyo ma tutwal bot Adventismo me Laodicea.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> Ki limo weng me tim marac i gin ma opoto; pien pe gigamo rwom pa adiera, me gware. Pi eni, Lubanga obi cwalo gi coyo ma tek, me gigeno lok ma pe adiera; pi obed weng gipoto, gin ma pe gigene adiera, ento gicwako cwiny i tim marac. 2 Tesalonika 2:10-12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Wan watamo nyuto kit ma Eliya tye kwede macalo cal, ma rwate ki lok me kin ma mapore-por pa okec pa Protestantisimu ki okec pa Republikanisimu, i kare ma duk ma namba 6 me porofesi pa Bibilo tye ka telo. Peko me keto weng jami me 1863 i tung acel i kit porofetik, atir atir pi an, obedo ni tye rek mapol ma gutye rwate pire kene, ma cence ki tamo me lojik ma woto ringo ringo. Lojik ma woto direk dong aye yore ma ber loyo, ento miyo ngec i gin ma adier pa Lubanga, kede rwate ma tye i kom gin magi i bot pire kene, obedo tic ma tek; pien kiginongo i Bibilo, kany matin ki kon matin.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> Ngat mane ma obi pwonya ngec? Ki ngat mane ma obi miyo ngeyo lok me pwony? Gin ma giyweyo ki nyono me kim, ki gikwanyo ki bot ciego. Pien myero cik i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany matin, kanyo matin. Isaiah 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Bene obedo tic ma tek kun lupiny ma imito kwaco obedo ki jo ma ngeny kwede gin ma adier mapire tek ma itye ka yubu kwede; entono mukene tye manyen i gin weng. Matwal weng gin ma adier ma acono mi apako i wic macek i pot-buk man, romo nongo gi i Tabil me Habakkuk. Pi bwogo me winyo calo ni atye ka tic kwede 'poko wic ma obol obol', abi waci mamegi kama wa ceto iye, i anyim ki wa pud pe oceto iye.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

I mwaka 1863, Laodicean Millerite Adventism oketo cal me ngwec. Cal me ngwec nyutu kizazi ma acel ikom kizazi angwen pa Laodicean Adventism.

> 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 four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

Kare angwen me kanisa me Seventh-day Adventist kityeko yaro gi i kabedo mapol i Coc pa Bibul, ento an acwako Ezekiel 8 calo kabedo madit me apam. Maro me eni ame en ni chapta 8 kelo i chapta 9. I Ezekiel 9, keto alama i wi pa 144,000 kiyaro atir, kacel i Testimonies, volumu 5, Sista White onyuto atir gin man. I lok me Sista White, owaco atir ikom klas aryo pa jo me pako Lubanga i Jerusalem ka keto alama tye timo. Ezekiel timo gin acel keken; kacel, klas ma pe gamo alama ginyutu i chapta 8.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> Dul pa jo ma pe gityero cwiny pi dwogo piny i kit pa lamo megi keni keni, kede pe gicwer pi bal pa jo mukene, gibipoko labongo alama pa Lubanga. Rwot omiyo anjelu megi cik, lacoo ma tye ki gin me neko i cinggi: ‘Wuturu i cenne i kom poto, kede ugoyi; pe myero wangwu kube, onyo ubed ki kica; unek pire kene ladit ki jonge, nyako ma pe oruc, kede lutino matidi, kede dako; ento pe oburom i laco mo ma i iye tye alama; kede caki i ot maler pa An.’ Ci gicako ki ludito ma tye i anyim ot.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> Ka kany wa neno ni kanisa—kabedo maleng pa Rwot—obedo ma acel anyim me nwongo lupo me mirima pa Lubanga. Ladit me con, gin ma Lubanga omiyo gi ler madwong’ kede ma onongo gitye ka gwoko lok me cwiny pa jo, gi oyabo jami ma ki ocimo gi me gwoko. Gi oceto wii ki waco ni: pe mito wa gwenyo tim ma lamal kede nyutu maler pa twero pa Lubanga macalo i cawa me con. Cawa ose loko. Lok magi gi miyo teko bot pe-yiegi, ki gi waco ni: Rwot pe bi timo ber, kadong pe bi timo marac. En tye ki kica mapol, dok pe bi yaro jo pa En i bura me kwero. En atir, ‘Kuc ki gwok maber’ obedo yweyo ma bino bot lacoo ma pe dong ginywako dwongi malo macalo opuk me coyo, me nyutu bot jo pa Lubanga gicobo cikgi, ki bot ot pa Yakobo richogi. Gwogi ma tongo, ma pe gicoyo, gin mo nongo kur ma rwom pa Lubanga ma gicako cwinyi. Lacoo, nyako ce, ki otino matidi, githo weng kacel. Testimonies, volume 5, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Chapta aboro tye ka yaro jogi ma tye i Yerusalem—‘Kanisa’—ma obedo ma angwen i kin jeneresyon angwen; ki yaro gi calo jo ma gipye piny bot ceng.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> En ocwal an i dyeŋ me iyie pa ot pa Rwot, kede, nen, i wang-ot pa ot pa Rwot, i tung lawang-ot ki kica, onongo tye macalo dano apar aryo abic, ki butgi oboto ot pa Rwot, ki wangegi oboto tung ceng; ki gibworo ceng bot tung ceng. En owaco bot an ni, In ineno man, o Wod pa Dano? En bedo matidi bot ot pa Yuda ni gitetimo jame me kwero ma gitetimo kany? Pien gipongo piny ki tim me tek, ki gidwogo me koyo cwinya; kede, nen, giketo twic i cimgi. Pien man, an bibi timo gi ki cwinya ma tek: wang an pe abi yweyo, pe abi timo kica: kadi bed gibiyo i wi an ki dwon madit, ento pe abi winjo gi. Ezekiel 8:16-18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

Calo ka ngec marac pa jo apar ma oceto pi ngiyo piny, ladito apar aryo abic me lweny me woko ma giyabo ceng gityeko "kayo" Rwot i dic. Cik me Sande obedo "ceng me kayo" ma jo nabi ginyutu anyim iye. Pot buk abic angwen tito jo ma giyiko capat pa Lubanga i kare acel keken, pien en tye ka dwogo ki medo lok ikom pot buk abic adek.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> "Keto cal pa latic pa Lubanga man [Revelation seven] obedo acel ki gin ma kinyutu bot Ezekiel i rweny." Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

I higa 1863, dul me acel pa Adventism pa Laodikea ocako wot me lel i cung lobo. Gin mukato pa lok pa laneno ma nyutu cal me goro i 1863, obedo rye dyang me zahabu pa Aron. Kite me laneno ma rwate ki rye dyang me zahabu en ni: obedo cal pa le, ki obedo zahabu. Zahabu en alama pa Babilon, pien mano rye dyang me zahabu pa Aron obedo cal pa le pa Babilon. Cal pa le ki tito ne keken calo rior pa Kanisa ki Lwak, ki Kanisa tye ka loyo rioro.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> Ento ‘cal pi le’ obedo ngo? Kendo en myero kitim nining? Cal otime ki le ma tye ki ruc aryo, kendo obedo cal pi le. Bende kiwaco ni en cal me le. Dong me ngene ngo ma cal en calo kede kit ma en myero kitim nining, myero wa kwan kit ma le tye kwede pire kene—Papasi.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> Ka kanisa me acaki opobo woko kun oweko yot pa Enjili ki aketo cing ki kit pa joma pe yaro Lubanga, en oweyo Lamo ki twero pa Lubanga; ci, me loyo cwinye pa jo, en otemo nongo kony pa twero pa lobo. Gamo ne obedo Papasi, kanisa ma otyeko loyo twero pa lwak, ki katico kwede me medo kom bedo pa en pire keken, pire tek pi pinyruo pa ‘heresy’. Pi Amerika ma kigwoko kacel me yubo cal pa lewic, myero twero pa dini obedo ka loyo gamente me lobo i kit ma kanisa bene bi tic kwede twero pa lwak me timo jami ma en mito, pire keken. The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Dwar ma Aron oyiko, onongo oyiko ikare ma Mose onongo tye ka nongo Cik Apar. Cik me aryo ogamo lubo cal, ki rwate yaro manok me kit pa Lubanga, ka oyaro ni Lubanga obedo Lubanga ma ribe.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Pe imyero itimo me in cal ma gicoko, onyo cal ma macalo gin mo keken ma tye i polo malo, onyo ma tye i piny i tong, onyo ma tye i pi ma iye piny: Pe imyero ikoto piny i botgi, onyo itije gi: pien an Rwot, Lubanga mamegi, Atye Lubanga ma ocwinyo, ma alimo kwer pa kwaro i wi nyithindo paka i nyutu me adek ki me angwen pa jo ma gicayo an; ki amiyo kica bot alufu pa jo ma gihero an, ki gi gwoko cik na. Exodus 20:4-6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Cal pa Aron me nyig dyang me dhahabu, kun en cal, obedo cal me rwate, pien oketo kwer ma maler ma omiyo Mose oketo piny kadi opoto lapii aryo me mokwongo me Cik Apar. Wa mito nyutu ni cal ma pe adier me 1863 onongo kinyutu gi nyig dyang me dhahabu pa Aron. Rwate pa Lubanga onyutu ikom nyig dyang me dhahabu pa Aron, pien nyig dyang me dhahabu onongo kinyutu Lubanga ma pe adier. Nyig dyang en onongo obedo nyutu ma pe adier pa Lubanga. Aron ogamo ni en kinyutu lubanga ma okwanyo gi ki i lakobo pa Ijipt. Lapii aryo ma Mose opoto i kare meno keken, obedo 'kopi' me kit pa Lubanga adier, Lubanga ma okello gi woko ki Ijipt. Cal ma pe adier ma ki yubo i 1863, obedo cal me rwate, pien opoto lapii aryo ma i Kitap Habakkuk kabedo aryo ki kwanyo kare abiro me lagam pa Mose.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> Aneno ni tabelo pa 1843 obedo ma kigiko kwede ki cing pa Rwot, ki ni pe myero kiloke; ni namba ma iye obedo calo kaka En omito gi; ni cing pa En ocadone iye ki ocano bal mo i namba mogo, pi pe ngat mo onongo twero neno ne, nyaka cing pa En kikwanyo woko iye. Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Dok bene Ellen White medo i cik ma waco ni myero pe kiloko chart me 1843, kede kite me ‘paka ki cwiny ma okweyo’.

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> Aneno ni map macon onongo odeto ne Rwot, kede ni pe cal acel pa ne myero kikobo, ka peke ki coyo. Aneno ni cal pa map onongo obedo kaka Lubanga mito bedo gi, kede ni lwete pa En obedo i wi ne ka ogamo bal i cal mogo, pien pe ngat mo nenone nyaka lwete pa En ogol woko. Spalding ki Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

James ki Ellen White gibedo ki dul pa Otis Nichol, ka dul pa Nichol ogero ki ocwalo cal me 1850. Gin acel kende ma ki "loko" i cal me 1850, obedo ni mwaka "1844" kityeko keto i kabedo pa mwaka "1843" ma onongo ki nyutu i cal me 1843. Gin ma kityeko "loko" kende, obedo golo bal pa "bal" ma Lubanga otyeko goyo cing ne i iye. Lonyo pa lanen-nyako onongo obedo i gang keken ma i iye cal me 1843 kityeko "loko" odwogo obedo cal me 1850, ki "kare abiro" me Levitiko apar abicel odong otye ki nyutu i cal meno, macalo ma onongo obedo i cal me 1843.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Cik me aryo tye ki lacam mukene pa lapok me porofeti man, pien en nyutu ni Lubanga pimo yore me yubu nyaka obino limo bal ma time. I higa 1863, ocake dul ma acel i dul angwen me kanisa me Seventh-day Adventist, pien yore me Millerite otum woko i kare eno.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

Tabul aryo me Cik apar nyutu calo tabul aryo me Habakuku, ento bene ginyutu calo paan aryo ma kiyweyo me Pentekoste, ma en rwom keken i tic me Ka Maleng ma omoko kwer iye. Nyuto twero pa Lubanga i miyo Cik apar, nyuto twero pa Lubanga i yubo piny me Pentekoste, kede nyuto twero pa Lubanga i gin matime pa tabul aryo pa Millerite, gin weng ginyutu calo nyuto ma agiki me yubo piny pa Laro Maleng i yec me agiki. Paan aryo ma kiyweyo me Pentekoste ginyutu 144,000 ma kigweyo malo macalo bania ikare me yec me agiki.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Makati me yweyo pa Pentekoti myero kitimo kwede ‘yie’, ma cwalo tung pa richo; ento yie ne ogoyo woko ki kit me cweyo.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> I kare ma, ka jo mapol mapol otur woko, nyo giywayo i wiegi acel ki acel, en ocako waco bot jo ma en opwonye, me acaki ni, “Bed kwer ki lum pa Farisewo, ma en obedo hipokirisi.” Luka 12:1

The wave loaves were a first fruit offering.

Magaati ma giyeyo ne gin rwate me opur me acaki.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Myero wun cwalo ki i otwu woko kwon aryo me ywayo, ma acel acel obedo me lanyut apar aryo; gin obedo ki fulawa ma opuro maber; kibicobo gin ki yub; gin obedo me acaki pi Rwot. Lawi 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

144,000 gin lim me acaki me cero i cawa me agiki.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Aneno, nen, Dyel ocung i Got Siyon, ki kwede jo 144,000, ma kicoko i tung wi-gi nying Won pa Dyel. Awinyo dwog aa ki i polo, macalo dwog pa pi mapol, ki macalo dwog me lwel madit; kede awinyo dwog pa jo-adungu ma gicako adungu-gi. Ki gi wero wer manyen i nyim kom, ki i nyim le angwen, ki i nyim ladito; pe ngat mo romo opwongo wer en, jo 144,000 kende, ma gityeko orwoko gi ki i piny. Gin aye magi ma pe gityeko bedo ki dako; pien gin cwer. Gin aye magi ma gi lubo Dyel i yoo weng ma ocito. Gityeko orwoko gi ki i tung jo, ka gibedo me acaki bot Lubanga ki bot Dyel. I cok-gi pe kinongo liel mo; pien gi pe tye ki bal i nyim kom pa Lubanga. Pwoc pa Yohana 14:1-5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Dul me jo woro Lubanga i kare me agiki ma pe bi otho, ma obedo gi ruco pa Elija, gin bityeko loyo richo tutwal; pien mac me kwero ma kicwalo iyegi ki Lakwena me Kica, oyo tutwal woko kede okwanyo yie ki bot wodi pa Levi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Nen, abi cwalo lacak na, ci obi yubu yoo i anyim an; ci Rwot ma un luturo, obi bino ka cit i Hekalu pa’ne, en aye lacak me lagam, ma un gumaro iye: nen, obino, waco Rwot pa dul me lweny. Ento ngo matwero bedo i nino me bino pa’ne? Ki ngo bitwero cungo ka onyutu kene? Pien en calo mac pa lareyo, ki calo sabuni pa loyo twal: ci obi bedo ka lareyo ki lacweko me feza: ci obicweko nyithin pa Lewi, ci obiyweyo gi calo zaabu ki feza, pi gubweno bot Rwot misango i kit maber. Dong misango pa Yuda ki Yerusalem bime bedo ma rwate bot Rwot, calo i nino me kare macon, ki calo i higa me mukato. Malaki 3:1-4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Sadaka ma ‘macalo i cawa me con’ obedo sadaka me kiyago malo me Pentekoste pa mikate aryo. Ki keto ne malo calo sadaka, me nyutu lanabi aryo ma onege i yot, ci i kacako pa bal matek me cik me Sande giketo gi malo i polo calo bendera.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Ka Aron otimo otino me dyang ma ki timo ki zahabu pire kene, owaco ni otino me dyang eno obedo jogi ma okelo gi woko ki piny Misri, ci dok owaco ni obed sikuku bot Rwot.

> 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. Exodus 32:4, 5.

> En ogamo gi ki i lwete-gi, ci ocweyo ne ki tong me cweko, ka dong ocweyo ne nywiny me dyang ma ki yweyo; ci gi owaco ni, “Gin eni aye jogi me yin, O Isirayel, ma okelo yin woko ki i piny Misri.” Ka Aaroni oneno ne, ocweyo kom me misango i anyim ne; ci Aaroni oporo, owaco ni, “Cawa me anyim obedo mera me Rwot.” Exodus 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Ka dul pa Israel ma i bor ogamo woko ki dul pa Yuda ma i tung macek, Jeroboam, rwot me acel pa Israel, ki ka dano oketo lamo me apok i kabedo aryo, owaco lok acel calo Aaron ni dyang matidi me gol aryo gin jogi ma ogolo gi woko ki Ijipiti, kacel ki oketo cer me apok macalo ma Aaron otimo.

> 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.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Dan nyutu jajimenti, kede keto cal pa gamente; Bethel nyutu ot pa Lubanga. Macalo ki goyo wit pa Aaron, kede pa ruoth Jeroboam, alama nyutu kacelo pa kanisa ki gamente ma i agiki otimo i cik me Sande i Amerika me Pot-Opot.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Cik me Sande otime i agiki pa Adventizim; i acaki pa Adventizim, muviment ma i cawa me ‘summer’ pa 1844 giginyo ne calo tung me Protestant, oromo kacel i kom cik ki tung me Republican. Ka kany, golo cik pa Aron ki Jeroboam nyutu kicel mwaka 1863 ki cik me Sande ma matye kabino.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Pingo ma lube ni Lakwena me kwer oyweyo “lutino pa Levi,” ento pe kabilo mukene, en ni i kwanyo woko me ndama me zahabu ma Aron ocweyo, jo-Lawi keken gi turo kwede Moses. Pien bedo gi atir, gin dong gityeko bedo kabilo me tiyo calo jodolo, twero madwong ma con onwongo kiyero ni obed pi ludito me kabilo keken keken. En aye pingo Jeroboam omoko ni jodolo pa pe atir pa iye pe gin pa lutino pa Levi, ento ocweyo jodolo pa iye “ki jo ma matidi mapol i piny, ma pe gin pa lutino pa Levi.”

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Nyith pa Levi obedo jo ma kiyweyo ki mac macalo bendera, onyo apam me gogo, i kare me kec me cik me Sande. Talet pi kec me cik me Sande i kare me agiki, kityeko nyute ki calo me kec me 1863, ka tung me Protestant ma kinyutu manyen omede ki tung me Republican i ngec me cik. Tye rek acel mukene me talet ma wan oyabo, mapwod wa cako wot keken ki paragraf ma wapaco kombedi.

That line is the year 1856, and we will address that in our next article.

Rek eno obedo mwaka 1856, kede wa bino waco ikom eno i coc wa malubo.

> “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.

Back to Articles