Article

# The Book of Daniel - Number One-Hundred and Seven

Buk pa Daniel - Namba mia acel ki abiro

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Lok pa lanen: Kacako ki Yeroboam dok i Yosia ki dwoko yoo macon

Author

Jeff Pippenger

Published

February 29, 2024

Formats

PDF
Word

In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

I 1844, jo Protestanti me United States gigweyo woko ki dul me Millerite, kede gicako kabedo gi me poropheti calo nyako me Babylon, macalo kun Jeroboam ocako kit pa lamo ma pe atir ka dul aboro me iye ma i Not gikwanyo woko ki piny me Yuda ma i Sawut. Nyare dyang aryo me wot pa Jeroboam, acel i gweng me Bethel (tyen lok ‘ot pa Lubanga’/Kanisa), ki acel mapat i Dan (tyen lok ‘goyo cik’/Gavumenti), onyutu calo kit ma pe atir me Kanisa ki Gavumenti ma kiketo calo United States. Jami weng me kit ma pe atir me Kanisa ki Gavumenti pa Jeroboam kityeko keto gi calo yore acel keken ma kityeko cwalo anyim i dwogo woko pa Aaron. Erwate, kit pa lamo ma pe atir pa Jeroboam obedo cal pa kit pa lamo ma pe atir pa Aaron.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Kit me woro me cal ma pe adwogi pa Yeroboam onongo nyuto kit me woro ma Protestanti ogwoko, ka ogolo woko ki tuki me malaika ma acel, ki obedo nyako, onyo cal pa le pa Papasi me Rooma. I cawa keken ma kicako keto kit me cal ma pe adwogi pa Yeroboam, janabi acel pa Yuda ocako waco bot alatar ne ki kit me woro ne ma pe adwogi. I 1844, i cawa keken ma ocako tic pa Protestanti ma okweo adwogi ka gicako keto kit me woro ma ki nyuto calo nyako pa Rooma, jo Miller, ki yie, gidonyo i Kabedo Maleng Tutwal me Ka Maleng me polo, ki giyiko Sabat, ka mano gibedo kwero ma janabi bot nyeko pa Rooma, ma giyero mede yaro ranyisi me twero pa Rooma—woro me Sande.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Janabi pa Juda ma onongo oketo i wang Jeroboam, i kare kany keken, owaco lok me poropheti.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> En ocoyo dwong i kom alita i dwon pa Rwot, owaco ni, I alita, alita, mano ma Rwot owaco: Nen, nyathi bino nwole i ot pa David; nyinge Josiah; kadong i wii in obigoro jodolo me gang ma malo ma gicayo rwom i wii in, ki lagam pa dano bibi cayo i wii in. En omiyo alama i ceng adwogi, waco ni, Man aye alama ma Rwot owaco; Nen, alita bibi puk, ki pobo me mac ma tye i wii ne biyar piny. 1 Rwot 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

I unabi, gi dwoko nyig “piira” aryo. Dwoko lok onyo nyig lok aryo i unabi tye cal me kwena pa malak me aryo; en aye otyeko nyutu higa 1844, ka malak me aryo obino, ci Protestantisimu opoto woko, obedo nyako pa Babulon. I kare acel keken Nabii omiyo alama, calo Mileraiti i 1844 gine ngeyo alama pa Sabat. I lok ma bino anyim, ka Jeroboam ogamo Nabii, cing pa en ocango; man nyutu bot alama pa Babulon ma gicwalo iye i wi wiye onyo i cing, ci ka gimako, me loyo cwiny, omiyo dano bedo ladeko pi kare weng.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Pi tic me kwano man, wa tye ka paro lok pa lanabi ma oyaro anyim me nyutu ni, “nyathi binyewo i ot pa Daudi, nying en Yosia; kadong ikom in obicwero jodolo me but madit ma gitye ka goyo otatta ikom in, kadong kuwe pa dano bimuloro ikom in.” ‘Yosia’ nyutu ni ‘pite me Lubanga’, kede obedo calo pite me Adventism ma gicweyo i lok me con madwong ma kiloko kwede cako pa Yeroboamu me keto yore me lamo ma bwola. Ikom buk me lamo ma bwola ma Yeroboamu ocako, Yosia obigoyo kwer jodolo ma gitongo lamo ma pe atir.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Lanen pe olimo cik pa Rwot ma ocikone pe odwogo i yore ma obino kwede i kwero rwot pa Jeroboam, kede pe ocam onyo onywom i Bethel. Ka ocamo kec pa lanen marac pa Bethel, oketo ne calo tol me tho ma bityeko kelo i bot gin ma, inge acel ki 1844, gubiyero odwogo ki camo lok pa geno kede yore me poro lok pa lanen ma marac pa Protestantisimu ma oweyo geno adier, kaka kiyaro ne i dwoko wi me 1863. Lite me tho pa gin ma gu dwoko wi i 1863 obedo lite me tho acel calo pa lanen marac pa Bethel. Lite me tho pa Protestantisimu ma oweyo geno adier, obedo gin matime kare me 11 Agasti 1840 okato i 1844, ka gin—jogi ma con Rubanga onyerogi—oketogi woko, kede gu doko nyako pa Loma. Lite me tho pa Adventisimu me Laodicea bende obi bedo i tung i nino ma lakica madit oboro piny i 11 Septemba 2001, calo kit ma otimo i 1840, ki cawa me yuk ma madit, ma yaro cik me Sande ma obino oko.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

I ceng 11 me September, 2001, tic me goyo cal pa jo 144,000 ocako, ci malaika ocako yoro i Yerusalem, ka ogoyo cal i wi gi pa jo ma guweco ki guwo pi tim me kwero ma kitimo i piny (United States), kede i Kanisa (Laodicean Adventism). I ceng 11 me September, 2001, bal pa kwaro, ma kimiyo calo tim me kwero angwen ma Ezekiel oneno, obedo lok me adier ma temo ma tye kombedi i tic me goyo cal ma ocako i kare meno.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Tem me mwaka 1863 omako tung pa muvimenti me Millerite, calo ma ki nyuto kwede ‘abicel kare’ i Levitiko 26, ma kiweyo woko i mwaka 1863. Tem no tye ki bedo ki mito onyo pe mito me dwogo i yoo macon pa Jeremia, me nongo kuc pa kud me agiki. Tem me mwaka 1888 obedo kwena ma ocwani bot kanisa pa Laodicea, ma ki kelo ne ki Elda Jones ki Waggoner, ma en bende kwena me poko obedo maler ki yie.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

I higa 1856, lok bot Laodikia obino i dul pa Millerite, ci obino kede lere ma omedo pa ‘Seven Times’; ento, bedo ma kiketo cal kwede yati ma i lok bot Laodikia, kacel ki lok pa lamalamo me gin ma otime con, gicwero gi i higa 1863. Bedo man kiketo cal kwede neno (mareh) me ‘rwome’, kacel ki neno (chazon) me ‘yer pa lamalamo’—magiduto gicwero. Neno aryo magi gin otime i ceng 22 me Okotoba 1844, ci i higa 19 lacen magi duto bene gicwero, pien Yesu kare ducu miyo rwate agiki ki acaki.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

I ceng 11 me September, 2001, tem me gonyo me 1863 ki 1888, dok obedo tem me adwogi, pien gin aryo obedo ki kube ki yo macon me Jeremiah. I ceng eno, ngec me Kudro me Agiki obino, ki tem me 1919 bende obino, pien i 1919, Lok Mabere mape atir me Kristo ma pe tye ki lwit mo keken me lok me porofet, oketo piny calo ngec me “Kuc ki bedo maber” mape atir. Ka lakica madwong me Jwero pa Yohana, gin apar aboro, obino i piny i ceng 11 me September, 2001, rec acel anyim i adek ogityeko, ki rec acel anyim i adek nyutu ngec me “dwon makwongo”.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Ka malaika pa Apok apar aboro obino, kot me agiki ocako oyoto, ki ‘kube me lok pa Laloc’ ma ki nyutu i Buk me Habakuku, kit aryo, ocako. Kube eno onongo pi yore aryo me niang porofesi pa Baibul, kacel ki ngec me kot me agiki ma pe atir ki ma atir. Kube eno otum ka ‘dwon aryo’ pa Apok apar aboro obino, ka onyutu cako me hukumu pa Lubanga ma ocwalo piny i Babilon me kombedi, ki lwongo jo pa Lubanga mapat ki i Babilon woko. Obino pa dwon aryo nyutu agiki me gin ma otime me keto muhuri pa jo 144,000, ma ki nyutu kwede tim marac me angwen; ma dong nyutu ‘kare ma angwen ma ma agiki’ pa Adventizim pa Laodikea, calo kunyo piny me woro ceng, i kare me cik me Sande ma cok obino.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Lite me tho pa Protestantism ma orwenyo ki yie, matye i tung me woto piny pa malaika ki ludwong me 1844 ma kiloro woko, obedo cal pa lite me tho pa Adventism me Laodikea, matye i tung me woto piny pa malaika ki ludwong ma kiloro woko me cik pa Sande ma obino cokcoki. Nabi me Yuda okinye i kabur acel kwede nabi me Betel ma lokne pe adiera, ka Rwot Yosia ocako yubo pa iye, ocung i wang kabur man con. Yubo pa Rwot Yosia, ma nyinge tito “twolo pa Lubanga”, ocake ka Lubanga ocake lito jogi me kare me agiki dwogo bot twolo i September 11, 2001. Yubo pa iye onongo ocake kare ma kicako tic me dwogo Tempele.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Otime ni i mwaka me apar aboro pa Rwot Josiah, ni rwot ocweyo Shaphan, wuod Azaliah, wuod Meshullam, lagoyo coc, i ot pa Lubanga, kowaco ni, “Wot bot Hilkiah, jalamo madit, me opyero pesa ma kikelo i ot pa Lubanga, ma lagwoko bur ogamo ki bot jo. Ci gicwalo ne i lwete pa joma timo tic, joma tye ki lalo me ot pa Lubanga; ci gimi ne bot joma timo tic ma tye i ot pa Lubanga me yubo bal pa ot, bot latic me yien, ki latic me yub ot, ki jomako kite; me nongo yien ki kite ma gicako kanyo me yubo ot.” Ento pe gipyero iye gi i kom pesa ma gicwalo i lwete gi, pien gi timo ki ada. Ci Hilkiah jalamo madit owaco bot Shaphan lagoyo coc ni, “Anongo buk me cik i ot pa Lubanga.” Ci Hilkiah omiyo Shaphan buk, ci okwano ne. Shaphan lagoyo coc obino bot rwot, ci ocwalo ngec odok, owaco ni, “Lacero mamegi ogamo pesa ma onongo kinongo i ot, ci gicwalo ne i lwete pa joma timo tic, joma tye ki lalo me ot pa Lubanga.” Ci Shaphan lagoyo coc onyuto rwot, waco ni, “Hilkiah jalamo omiyi an buk.” Ci Shaphan okwano ne i anyim rwot. Otime ni, ka rwot owinyo lok me buk me cik, to opobo lewic pa iye. Ci rwot ocik Hilkiah jalamo, ki Ahikam, wuod Shaphan, ki Achbor, wuod Michaiah, ki Shaphan lagoyo coc, ki Asahiah, lacero pa rwot, waco ni, “Wut, penyi bot Lubanga pi an, ki pi jo, ki pi Juda weng, i kom lok me buk man ma kinongo; pien madit tye mirima pa Rwot ma ocako i kom wa, pien kwaro wa pe gi winyo lok me buk man, me timo kaka gin weng ma ki keto i coc i kom wa.” 2 Kings 22:3-13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Poropheti me yub pa lati ma nyinge Yosia, nyutu ceng 11 me September, 2001, ka malaika ma twero madwong o aa piny ci otero jo pa en me kare me agiki dwogo i yoo macon. Aa piny kono kityeko nyutu calo aa piny pa malaika acel en i ceng 11 me August, 1840. Aa piny aryo ne onyutu otumo pa poropheti pa Islam. Ngat ma i mukato, ma nyinge rwate ki nyutu con, ci cwal con lok me ni poropheti me cawa pa Islam ma ononge i Revelation chapita aboro, coc apar abicel, obino otumo, en ne Yosia.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

I golo piny aryo pa malaika ma tye i Buk me Nyutu chapta apar onyo apar aboro, nying “Josia” kityeko keto ne calo alama. Josia Litch oyabo kwena me Islam ma otimo pire kene i 11 August 1840, ki i 11 September 2001 porofesi me yubo nyathi ma nyinge “Josia”—ma laporofeti ma pe winyo cik onwongo oketo woko i lok me Jeroboam—otimo pire kene i Adventism me Laodikea, ka malaika ogongo jo me kare me agiki dwogo i lok me kit ma kicako con, kama kwer me laporofeti ma pe winyo cik ki Jeroboam onwongo ocop pi woko ki okato pire kene. Lok me Baibul onyute porofesi ni Josia bito, ci ka lok ma kityeko nyutu calo laporofeti ma pe winyo cik otimo dok i 1844, waco me nyinge ma onwongo owaco con dok kityeko oketo ne i lok me porofesi.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

I September 11, 2001, Simba pa dul me Yuda otelo jo pa En i kare me agiki, dwogo i yore macon pa Yeremia, ma nyutu higni 46, ikare ma Lacam me Lwak nongo otyeko yiko ot pa Rubanga me obino iye ki cawa manok i October 22, 1844. Yosia onwongo kwer pa Musa ka ocako tic me yiko odoco ot pa Rubanga. Yesaya onyutu tic pa jo 144,000 calo tic me dwogo odoco.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Gin bi dwogo keto kabedo ma opoto me kare macon; gin bi dwogo opoto ma i con; ki gin bi dwogo gwenge ma opoto, opoto me kare mapol. Yesaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Tic pa Yosia i yiko kacel ki dwoko Hekalu odoco, obedo tic ma Isaya nyuto ni ki timo gi jo pa Lubanga i cawa me agiki; pien anabii weng gi tito mapol maloyo ikom cawa me agiki loyo cawa ma gi obedo iye. Tic en bende onongo nyutu ne ki calo jo ma o aa ki Babulon i cawa pa Ezera.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Pien wan obedo lutic ma kiloro; ento Lubanga wa pe oweko wa i kit lutic wa, ento omiyo wa kec i wang Rwodi pa Peresia, me omiyo wa dwogo bedo, me yub ot pa Lubanga wa, kede me yubo dok gin ma opoto iye, kede me omiyo wa otir i Yuda kede i Yerusalemu.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Tic ma Ezra onongo tye katic kwede ogik ka gi owuuko ki Babulon, ki en obedo calo tic me dwogo ot pa Lubanga ma Yosia onongo tye katic kwede, en aye tic ma Yesaya onongo nyutu pi jo Lubanga me cawa me agiki, ki en ocako i September 11, 2001. I Buk me Nyutu pa Yohana, bende onongo nyutu tic eno.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Dwon ma awinyo ki polo owaco bot an dok, owaco ni, “Wot, i kwanyo buk matin ma oyabe i lwete me malaika ma ocung i wi pi ki i wi piny.” A wot bot malaika, awaco bot en ni, “Miya buk matin.” En owaco bot an ni, “Kwany, i cam weng; obin timo kom mamegi peko, ento obin bedo i cinge mit calo asali.” Akwanyo buk matin ki i lwete me malaika, acamo weng; obedo i cinga mit calo asali; ka atyek camo, kom an otye ki peko. En owaco bot an ni, “Imyero i poropes dok i nyim jo mapol, ki piny mapol, ki leb mapol, ki rwodi mapol.” Kikimiwa an opok calo kwer; malaika ocung, owaco ni, “Jol, i pimo ot pa Lubanga, ki maka, ki gi ma pako iye.” Ento wang ot ma tye i boko pa ot weko woko; pe i pimo; pien kimiyo bot jo ma pe Yudaya; ki pach maler gibitukore ki ti-gi pi dwe 42. Abe miyo lamiya aryo teko, ki gibi poropes pi nino 1,260, gin kiketo i yub me saka.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

I lok man, John obedo cal pa jo pa Miller ma gi ocamo kwena ma tye i cing pa malaika ka en oaa ki malo i August 11, 1840, ento bene gi otyeko poto i peko ma gar me October 22, 1844. Kun tye i peko ma gar me 1844, kiwaco bot John ni, calo cal pa jo pa Lubanga me cawa me agiki, myero o dok odoco temo ma kinyutu kwede i kare me 1840 dok i 1844, nyutu anyim bot September 11, 2001, kacel ki cik me Sande ma tye kom bino cok. Kiwaco bot en ni, “Myero in iwaco lok pa janabi dok odoco i nono bot jo mapol, ki piny mapol, ki leb mapol, ki rwote mapol,” me nyutu ni piny weng omedo ler ki duŋ pa en ka malaika oaa ki malo i Revelation 18, ka lok me gin ma otime i Revelation 10 dong odit odoco—“rek ki rek.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

I kube me nyutu lok pa con ma bite oyube ka jo pa Lubanga me kare agiki bin dok gonyuto porofesi, kicoko John ni, “Imalo i rim Hekalu pa Lubanga.” Kit me rimo ne kityeko nyutu maber, pien kiketo ne i mwaka 1844, ma i ceng 22 me October opukne otyeko bedo yel pi koyo. Kicako ni orim Hekalu pa Lubanga, ento oweko woko paca me Hekalu, ma kinyutu ne ni tye calo kare pa jo ma pe gi Yudaaya, ka gibed yubo piny paca me Hekalu pi mwaka 1,260. Mwaka 1,260 gutyeko i mwaka 1798. John myero ocak rimo ne i 1798, ka oweke woko mwaka 1,260 ma con, kun Hekalu me Cwiny ki Jerusalem me Cwiny kityeko yubo piny. Obedo ka tye i kare me koyo me 1844; kaber, ki 1798 nyo i 1844 obedo mwaka 46. Mwaka 46 meno gimiyo cal me Hekalu.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Ka Yohana, ma calo jo Obanga me kare me agiki, gubino poropheti doki—macalo ma gitimo con ki 1840-1844—gubino cako ka anjel o aa piny i tyeko me poropheti pa Islaam. Ticgi me poropheti doki bino mito tic me pimo temple, kede tic eno bin miyo calo nyutho me "yoo macon", ma obedo lok pa kare ma con ma "temple" omiyo calone, ma ocako i kare me agiki i 1798, ci otyeko ki kud cwiny madit me 1844. Ka gicako ticgi me nyutho "yoo macon" pa Jeremia, ma obedo "temple pa Yohana me mwaka apar angwen ki abicel acel", lwak pa Mose onwongo i ywaya ma kigoro woko i temple weng, ci kwena pa Josia ma bino otyeko. Tic pa Josia bene kimaro doki ki Isaia:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Jo ma obedo pa in gibi cwe kabedo ma otur macon: in ibiconge malo tig pa cawa mapol; gibikobo in, Latic me yiko puc, Latic me dwoko yo me bedo iye. Isaaya 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Jo Lubanga me kare me agiki myero gidwogo 'yo me bedo iye', ma aye 'yo macon' pa Jeremia. Myero gicweyo odoco kabedo macon ma obalo, macalo kit ma lutic i lok pa Josia ki pa Ezra gitime. Myero gitim yore me 'rek ikom rek', pien pe gitye keken me 'yeto' lok me kom pa Adventism, ma nyute ki ot pa Lubanga ma ki cweyo i mwaka 46; ento, kun gitimo mano, myero 'giyeto kom me jenereshen mapol'. Myero ginyutu ni movimenti me yubu woko acel acel tye calo tic me kom, ni 'rek ikom rek' nyutu kom me kare me agiki pa 1798 dok i 1844. Myero gi yub odoco 'yawi', kede 'yawi' nyutu yabo ma acaki i agulu onyo i wang ot ma yabo yo pi bal mukene mapol. 'Yawi' ma myero ki yub odoco en golo cik me 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Ka Yosia obino i September 11, 2001, jo me Lubanga me kare ma agiki gi dwogo i yoo macon pa Jeremia, ci gi cako pimo gin matime pa jo Millerite. Gi nongo "bur". Gi nyutu atir pa juwel me lamal pa Miller kun gi yiko "kabedo ma gubalo macon". Gi nongo "cawa abiro", macalo Yosia keken, ci gi dwogo atir pa Levitiko 26, ci gicweyo woko "gubalo ma con". Ka gi dwogo "gubalo ma acel" ki "gubalo ma agiki" pa Levitiko 26, ci gi nyutu ni acel otyeko i 1798, ki en mapat otyeko i 1844. Kamano, tic gi me cweyo woko gubalo ma con, en keken "olut me pimo" ma gubiyone John, ma omiyo onongo twero pimo Ka me Lubanga.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Leone me kaka pa Yuda oketo jo me en dwogo i yore macon, pi gubed twero nongo lok me kuc ma agiki, ci lok me kuc ma agiki obedo lok me Islam pa Woe me adek. Ka gityeko nongo i agiki tebulu aryo maleng pa Habakuku, calo ki cal pa paionia me 1843 ki 1850, gineno ni tyen ne tye kede “Woe adek” me Kitabu me Nyutu pa Yohana, kapo aboro, ci ni Woe me aryo otyeko kato i ayela me tyen ka ma “Temple” pa Millerite otyeko yiko. Ci gin neno ni pwony pa “cik me keto poropheti i time adek” onongo kityeko keto anyim ki Leone me kaka pa Yuda, pi ka gin dwogo i yore macon pa Jeremia, gubed twero neno “pum ki dwogo-kuc”, ma obedo lok me kuc ma agiki pa Woe me adek, ma kinyutu ci kiketo piny ki lami-loko aryo pa Woe me acel ki pa Woe me aryo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> Lajok tye ka temo me cayo wii pa owadwa ki nyaminwa ki bot tic me yubu dano me bedo tek i cawa me agiki man. Lok ma tura pa en kitimo me ywayo wii gi ki bot peko ki tic ma myero gitimi i kar man. Gityeko yar ler ma Kirisito obino ki i polo me miyo Yohana pi jogi, calo pe tye gin mo. Giloko ni gin ma tye i anyim wa pe tye ki ber ma oromo mii wii kiketo botgi mapat. Gityeko weko adwogi ma oa ki i polo obed pe ki teko, ka giyoo jo Lubanga ki kit ma gubedo con, gimiogi i kabedo ne ngec ma pe adwogi.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> 'Man aye gima Rwot owaco ni, Cungu i yore, ki nenu, ki kwanyu pi yore me con, ma yo maber tye iyegi, ci wotu iye.' Yeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Pe ngat mo temo kwanyo woko twol me geno wa—twol ma kiketo i acaki me tic wa ki yaro lok pa Lubanga i lamo kede ki nyutu. I twol magi, wa obedo tye ka yubu iye pi mwaka abicel ma otyeko otime. Jo mogo romo paro ni gi otyeko nongo yo manyen, kede ni gi romo keto twol ma tye ki teko madwong maloyo en ma kiketo dong. Ento man en goba madwong. Twol mukene pe ngat mo romo keto maloyo en ma kiketo dong.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> I con, jo mapol ocako yubu yie manyen, ki ocako keto cik manyen. Ento kare mede ango ni gin ma giyubo ocung? Pi kare matin, oboto piny; pien pe ki cweyo kurne i Kidi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> Pe obedo ni lacam me acaki myero gi winyo loke pa dano? Pe obedo ni myero gi winyo pwonye ma pe atir, ki ci, ka gityeko gin weng, gibedo tek, waco ni: “Pe tye musingi mukene me keto pa ngat mo, labongo musingi ma dong keti”? 1 Corinthians 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Dong wa myero wa gwoko cako me geno wa ka rwate paka i agiki. Lok me twero kimino bot jo eni ki Lubanga kacel ki Kirisito, kikwanyo gi ki i piny woko, keken keken, kelo gi i chieny ma ler pa gin ma adier ma tye kombedi. Ki leb ma kikano ki mac maleng, lutic pa Lubanga gu yaro ngec. Dwon pa Lubanga ma maleng ocik ratiro i adiera pa gin ma gu yaro.” Testimonies, volume 8, 296, 297.

Back to Articles