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# The Book of Daniel - Number Seventy-Four

Buk pa Daniel - Namba 74

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Nyuto woko puk me porofeti: gin marac tutwal pa Ezekiel, kanisa me nino agiki, ki alama pa leca

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Gik marac angwen me Ezekiel kapita 8, gikeloni ladito me bal pa Wɔŋ pa Laodicea i cawa me agiki me kube bot ceng, ci ginyaro ter pa le marac. Kapita ma lubino, ma pud obedo neno acel keken, nyuto jo i bal pa Wɔŋ i cawa me agiki ma giyaro lacim pa Wɔŋ. Dul White owaco wa ni keto lacim ma i Ezekiel kapita 9, obedo keken ki keto lacim ma kiweyo calo i Revelation kapita 7. Wɔŋ okwero ogwanga i jenereison ne me 3 ki me 4, ka ci gik marac angwen me Ezekiel ginyutu jenereison angwen me rigoro ma ocake i 1863, ka Laodicean Adventism oketo gin me bwoc pa pye aryo me Habakkuk, ma kityeko miyo cal me rwom pa singruok i tung Wɔŋ ki jo pa En, calo kaka pye aryo me Cik Apar kityeko miyo i cako me Israel macon.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Nyathi dyang me dahabu pa Aaroni obedo cal ma peke, wil me kweko, ma oyaro piny kombedi ka Lubanga ne tye ka yubo tabla aryo me cik, ma nyutu cal me ruok ma adaa. Nyathi dyang me dahabu pa Aaroni otyeko yaro calo capa me 1863 ma peke, ma ki kwanyo woko ki kwena “seven times” me Leviticus 26, kacel ki poropheti me cawa mukene. Ko kare, Adventismo me Laodicea oketo cal me ruok i cako me gin pa en keken, calo kit ma Aaroni otime i cako me gin pa Isirael me con, ki calo kit ma Yeroboam otime i cako me gin pa piny pa rwot me Efraim ma i tung malo.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

‘Kare abicel’ me i Leviticus 26 obedo poropesy me kare ma acel ma Miller omiyo onwang ngeyo, kede bene obedo kidi ma loyo ducu me kare pa poropesy ma acel ma gicweyo i woko i dwoko wii pa 1863. 1863 ocako tic me gikwanyo i wang kidi ma loyo ducu me turo pa Miller, kede kelo iye kidi ma apoya ki cente ma apoya. ‘Kare abicel’ obedo kidi me tung ma jogikedo giyabo. I 1863 gin jogikedo pa templo pa Millerite gicweyo i woko kidi me tung pa ‘kare abicel’; ento i cawa me agiki kidi eno kombedi obedo wii pa tung. Kidi eno onongo nyutu Kidi pa Kare Ducu, kede bene onongo nyutu ki ceng ma Rwot otime, pien onongo obedo lawe me yue me Sabati pi piny. I 1844, Adventism pa Millerite okeme kit me pak ma apoya pa Jeroboam, kede oyabe woko ki ‘lwak pa jok yar’ ma ‘gimarore’ i tung pa bag cwiny ma acel.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Jocweyo kicwalo cik botgi ni pe gubed dwogo dok i "dul pa jo manyaro," macalo kaka Janabi pa Yuda kicwalo cik bot en ni obed dwogo i Jerusalem ki yo mapat ki yo ma onongo ogolo en iye i 1844. Yo ma onongo ogolo en iye i 1844, obedo yo ma onongo owuuko iye, ma obedo Protestantism, ci i kare meno Protestantism odoko Protestantism ma ogolo adwogi. Jocweyo kicwalo cik ni pe gubed dwogo dok i "dul pa jo manyaro," ki kigiwaco ni pe gicam me camgi onyo ginino pi gi. Jocweyo onongo gicamo buk matidi ma nonge i cing pa malaika i 1840, ci camo meno ne mit i dhotgi.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Cam ki mit pa porofesi nyutu yo ma kitiyo kwede me yaro Baibul. Jo pa Miller ogamo gi yo ma pire tek me yaro Lok pa Lubanga, ci cik magi giyubo kwena pa Baibul ma mapat atata ki ma jo teologia pa Protestantism ma otyeko curu ki pa Katolika giyubo ki yore megi ma ocwire. Jo yiko, ma bene gin Nabii me Yuda, myero pe gidok me cam onyo mit i yore me timo pa Protestantism ma otyeko curu onyo pa Katolika. Nabii me Yuda otimo gin en keken, ci ne nyutu ni Adventism me Laodikea obi timo gin en keken i 1863, pien i 1863, gigamo tam amia me teologia pa Protestantism ma otyeko curu me kwanyo woko apilikeshon pa Miller me ‘kare abiro’, ci gicako keto cal me keco pa Aron ki pa Jeroboam. Jenereshon ma acel pa Adventism me Laodikea dong ocako.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Ka laco manyen ma aa Yudea otyeko cwalo lok ki Jeroboam, dong ocako yore me dwogo i Yudea, ento pe otyeko nongo kono. Laco manyen eni nyutu Adiventisim me Laodikea, ma, malubo Inspiration, obino i yore me Millerite i mwaka 1856. Sister White pe con obalo woko yaro Adiventisim ni en Laodikea, ki pe tye lami me Bibul ma nyutu ni Laodikea loko kare mo keken. Tye jo mogo ma gwenyo woko ki rwomgi pa Laodikea keken, ento calo Kanisa, Laodikea myero kigobo woko i tun pa Rwot, pien “Laodikea” nyutu “jo ma kigiwero.” Adiventisim tiyo kwede nyutu me nyinge man me waco ni en nyutu Kanisa ma tye i cawa me Wero i Ot me Lamo i Polo. I bwatgi giyaro but me Investigative Judgment i nyutu me Laodikea, ento pe gineno Executive Judgment ma nyutu maler i nyinge.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Kadong bot malak me kanisa pa jo Laodikea, ndiko: Gin man Ameeni owaco, laneno ma otito ki ma atir, acaki me tyeo pa Lubanga; An angeo tic mami, ni in pe itye tutwal onyo mac: abedo ka in ibedo tutwal onyo mac. Kon pien in i mot-mot, ki pe itye tutwal onyo mac, abipye in i cingna. Pien iwaco ni, ‘an marwak, apoŋo ki jami, ki pe amito gin mo’; ento pe ingejo ni in i bedo ka peko matek, ki can, ki lwak, ki wang pe neno, ki cal. Revelation 3:14-17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Nabi pa Yuda ogiketo i kabur acel kwede nabi me bwoc ma olingo en me camo kwon pa en kede me myeno pi pa en. Gi aryo ogiketo gi i kabur acel keken, kede nabi me bwoc pa Bethel (kanisa ma pe atir) owaco ni “owadwa” ka en otho.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Kombedi onongo tye lanen matur i Betele; lutino pa iye obino ginyiso wonge lok weng ikom tic ma dano pa Lubanga otimo nino i Betele, kede lok ma owaco bot rwot. Wonge owaco botgi ni, Yo mane oceto ongo? Pien lutino ne oneno yo ma dano pa Lubanga ma obino ki Yuda oceto kwede. En owaco bot lutino pa iye ni, Teki punda pi an. Ento gine gitekone punda pi en; en ocako woto iyie, oceto pong kede dano pa Lubanga, onwongo ne obedo piny i yat oak; en owaco bot iye ni, In itye dano pa Lubanga ma obino ki Yuda? En owaco ni, An an. En dok owaco bot iye ni, Bi ka ot ki an, i nyom kwon. En owaco ni, Pe atwero dwogo ki in, pe atwero bino i od ki in; pe abi nyom kwon, pe abi mwongo pii ki in i kabedo man; pien ki lok pa Rwot ocwone ni, I pe inyom kwon, i pe imwongo pii i kany, ka pe idwogo i yo ma ibino kwede. En owaco bot iye ni, An bene lanen calo in; malaika owaco bot an ki lok pa Rwot, waco ni, Dwogi kede i ot pa in, omyero onyom kwon dok omwong pii. Ento onongo ogono bot iye. Omiyo odwogo kede, onyum kwon i ot pa en, omwong pii. Ka gitye bedo ikom mesa, lok pa Rwot obino bot lanen ma odwogo ne; en olo dwon bot dano pa Lubanga ma obino ki Yuda, waco ni, Enei ma Rwot owaco: Pien pe irek lok pa Rwot, ka pe igwoko cik ma Rwot Lubanga ni ocikwiyi, ento idwogo, i nyom kwon ka i omwong pii i kabedo, ma Rwot owaco bot in ni, Pe inyom kwon, pe imwong pii; omwii pa in pe obino oko i kabur pa kwaro ni. 1 Kings 13:11-22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Lok pa malaika mar aryo i kare me can me 1844, obedo me nyutu ni kanisa me Protestanti o kube piny kede obedo nyiri pa Katoliki. Adventism pa Millerite okwayo lacoo ki dako me weko kit kanisa magi, pien bedo iyegi obedo tho me cwiny ki tho ma pe ogik. Nabi me bur pa Bethel nyutu kit me lamo ma kiketo i Bethel ki Jeroboam. Obedo kit ma giketo cal pi lewic, kede lewic ma kicwako calone en lewic pa Katoliki. Jo Protestanti gityeko gicako nyinggi calo Protestanti, ento gityeko bende gi gwoko ceng pa ceng calo ceng me lamo, ma obedo rany pa twero me Katoliki.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Jo Protestant gi waco ni gin Protestants; ento ter pa lok me “Protestant” ma keken en ni: bedo jo ma lwenyo Roma; ci ka gitye ka timo mano, yaro mamegi dong obedo cal pa Kanisa ma Roma, pien en bene oyaro ni en dul me Kristiani, ento pi wac ma oyaro pe tye ki twero mo ma Bibul cwinyone. Wac ma oyaro kiromo i twero matunge me yore ki kit kwo, ma en twero acel keken ma pe atir, ma Protestantism bene timo kwede ka gi waco ni gin Protestants. En paro acel keken ma opothogi wange pa Seventh-day Adventists, me yweyo gi geno ni, calo jo Laodikiya, gikombedi tye i rib me kwer ma ogwoko matek. En bene twero acel keken ma pe atir ma Isirael macon oyabo ka gi waco ni, “Ot pa Rwot, ot pa Rwot, wan wa.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Jo Yawuudi pe giwiny ciko ma kimiyo botgi. Gi wiro Lubanga, ci gilu neno woko twero madit ma gi tye kwede macalo lami pa En. Kica ma kimiyo gi pe okelo kica bot piny. Gin acel acel me ber ma gitye kwede gicwalo pire kene pi pakgi. Gi kwanyo Lubanga woko i tic ma omito ki gi, ci gi kwanyo dano mwegi-gi lupwony me yie ki tyen ma maleng. Macalo jo piny mapwod pe otyeko pi madit odonyo, gi woto i yore weng me paro marac i cwinygi. En aye, gi pok jami ma maleng wek onyutu calo yubu, gi waco ni, ‘Ot pa Rwot, ot pa Rwot, aye man’ (Yeremia 7:4), i kare acel kacel ginyutu kit pa Lubanga marac, gi yeko nying ne, ci gi kwero kabedo maleng pa En.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Lapwotho me puod pa waini pa Rwot ma ki keto gi me gwoko, pe gi obedo dut i geno ma ki cwalo botgi. Jodolo ki lapwony pe gi obedo lapwony ma dut bot jogi. Gi pe gwoko i wanggi ber ki kica pa Lubanga, kacel ki twero pa En i heragi ki ticgi. Lapwotho magi gicenyo boc pa gi keken. Gin gicenyo me cwako miet pa puod pa waini botgi keken. Gitye ka poyo me ywayo wang ki miyo woro botgi keken.” Christ's Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

I mwaka 1863, dul pa Millerites otyeko, ento i 1856 kityeko giko bedo dul pa Philadelphians. Kwanyo pa lok pa Moses (“seven times”), ma Elijah (William Miller) omiyo ne, kikwanyone; ci kwanyo man kityeko bedo i kom yore me timo pa lanabi ma kwena pa Bethel. I 1863 obedo tyeko pa mwaka 65 ma ocako i 1798, ci obedo tyeko pa porofeci pa Isaia chapta 7.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> En obedo i kare me Ahaz, wu Jotham, wu Uzziah, Rwot me Yuda, ni Rezin, Rwot me Syria, ki Pekah wu Remaliah, Rwot me Israel, gibino malo bot Jerusalem me lweny ki iye, ento pe ginywako teko ikom iye. Kikweyo i ot pa David ni, “Syria obedo ki rwom ki Ephraim.” Ento cwiny pa en, ki cwiny pa jo pa en, gitingo calo yogo me gweng ma yamo tingo gi. Eci Ladit Lubanga owaco bot Isaiah ni, “Wot woko kombedi i nyuto Ahaz, in ki Shearjashub, wu ni, i agiki me otol me kobo pi pa adwogi ma malo, i yo madit me kole pa lanywogo lawi; i waci bot en ni, Kwed; bedo oling; pe ilwor, pe ibed ki cwiny ma oyot pi tung aryo me ting me mac ma tye pulo man, pi kwec madit pa Rezin ki Syria, ki pa wu Remaliah. Pien Syria, Ephraim, ki wu Remaliah, gicako lok marac ikom in, giyaco ni, Wabino malo bot Yuda, wabi timo peko ikom en, kadi wabi yubo woko iye pi wa, kacel wabi cano rwot i tung iye, en aye wu Tabeal. En aye Lubanga Rwot owaco ni, Pe obi bedo; pe obi time. Pien dwon me Syria en aye Damascus, ki dwon me Damascus en aye Rezin; ki i cawa 65, Ephraim obi doli woko, pe obi bedo jo piny. Ki dwon me Ephraim en aye Samaria, ki dwon me Samaria en aye wu Remaliah. Ka pe mugeno, pe obi cako bedo keken.” Isaiah 7:1-9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Porofesi me ceng 65 ma i rek 8 otyeko nyutu ni 'i iye' me kare me ceng 65, pinyruoth me North me kabila 10 bikigolo i cogo. Neno man ki coc iye i mwaka 742 BC, ki lacen me mwak 19, i 723 BC, Efraim gikwanyo ki gigolo gi i cogo ki jo Asiriya. I 677 BC, i gwec me ceng 65, Rwot Manase okayo, kityeko ogolo i Babilon. Lacako ma i 742 BC omaro lweny me piny i bot pinyruoth me North ki pinyruoth me South me Isirael, calo kit ma 1863 omaro tutuno pa lweny me piny i United States i bot North ki South. Porofesi eno oyabo ne ki Isaia i piny ma lamal me acel keken (Yuda), ki porofesi me 1863 otyeko piromo iye i piny ma lamal me Lamo (United States).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Tye alama me yo adek i laro me omwaka 65. Lweny me i piny pa 742 BC, ci inge omwaka 19, piir pa kom me bor obedo i 723 BC. I agiki me omwaka 65, kom me tyen opiiri. Laro man, ki cako ne ki agiki ne, nyutu "kec" aryo pa Lubanga ikome kom me bor ki kom me tyen; ci i kare me cako gi tye lacen me omwaka 19, ci dong ka gityeko, omwaka 19 mukene giluwo gi.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Kit me chiastic weng nyutu kare me lweny me iye-piny i but otung me wi ki otung me piny, ma cimo cako ki giko. I tung me cako ki giko, butu aryo me lweny me iye-piny gityeko kwanyo-gi weng i budu, kede i higa 65 ma ki cobo gi woko ki but me tye gi diro ki bot-gi i budu-gi ki cobo gi donyo i piny acel, gi bino i higa 1863, ma obedo cing me Emancipation Proclamation ma oyweyo jo ma gitye i budu. Lok pa lanabi me lweny me iye-piny i Yuda ma piny giko i lweny me iye-piny i Yuda me Duc, pien Yesu kare weng nyutu giko me gin ki cako me gin, pien en Alfa ki Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Tari me 1863 gityeko nyutu ne ki tari me 742 BC, cawa ma lanen Isaaya, ki nyathi lacoo pa iye, omi kwena bot rwot marac pa Yuda (Ahaz). I pot buk man, 742 BC gicoyo ne ki lami pa rwot Ahaz, ma en rwot pa Yuda, ma en ogiko tic me yekaalu pa Lubanga, ka bene omiyo Ladit jadolo ocweyo cal me yekaalu me Siriya iye kac keken me yekaalu pa Lubanga pa piny.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

I kare pa rwot marac Ahaz (ma ki tero ne ni obedo hinyen 742 me con i bino Kristo ki lam pa Isaya), ladit pa Yerusalemu oketo yore me gwoko jogi me kwaro (Katolik) i kanisa pa Lubanga, macalo ma Adventism pa Laodikia odwoko dok i yore me tic pa Protestantisimu ma orwenyo ki yie, me weko piny lam pa Musa ma Elija ocwalo. I hinyen 742 me con i bino Kristo, Isaya odonyo me neno rwot marac pa Yuda i agiki me twolo pa pi ma malo, tung i lobo me yubu law, kede okelo nyathine kwede. Nying pa nyathine obedo alama, kede ka dano pa Lubanga ma oa ki Yuda odonyo me neno rwot Jeroboam, bende omino ne alama.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Nen, an ki lutino ma Rwot omiyo an, wan obedo pi alama ki pi gin ma lamal i Isirayel, ma gi oa ki bot Rwot me lweny weng, ma obedo i Got Siyon. Yesaya 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Nying wuowi pa Aisaia, “Shearjashub,” nyutu ni, “jo ma odong obidwogo.” Jo ma dwogo, ma gin jo ma odong, gin jo ma kuro Rwot i kare me kuro.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Ci an abiciko i bot Rwot ma ogobo wang’e bot ot pa Jakobo, abibinyo en. Nen, an kede nyithin ma Rwot omiyo an, wan tye pi alama ki pi lalruok i Isirayel, aa ki bot Rwot pa lwak, ma obedo i Got Siyoni. Yesaya 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Kare Yesaya ome lok ki Rwot marac Ahaz i mwaka 742 me anyim obedo Kristo, obedo cal ki jo ma ‘okure’, pien lan nabi weng gitye ka waco pi cawa me agiki, ci jo ma ‘okure’ i cawa me agiki en jo ma otyeko con bedo ki kwanyo cwinya ma acel. Yeremia oparo ni Lubanga owaco bwola, kede okano kot, kede Yesaya oparo ni Lubanga okano ‘wange ki bot ot pa Yakobo’, ento Yesaya omoko ni obikuro, kede obyaro Rwot, ma obedo cal ki ‘ju me ngec’ i kare me kuro pa neno. Jo ma odwogo ci giyero woko gin ma wel ki gin ma rac, ma myero binen obed cogo pa Lubanga, gicoyo rono i botgi, ci kunen gicono ki jo ma gamo rono pa le ma rweny.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Gin mapol i iye gi bi tungu, bi bote, bi por, bi ligo, ki bi mako. Iyubu lagam, igwoko cik i bot jenge am. An abi kuro i Rwot, ma okano wangge ki bot ot pa Jakobo, ki abi yenyo ne. Nen, an ki lutino ma Rwot omiyo an, watye pi alama ki pi kit ma pire tek i Isirael ki bot Rwot me lweny weng, ma obedo i got Siyon. Ki ka gi waco bot in, “Yeny bot jo ma gitye ki jogi ma rwate kwede, ki bot ajwaki ma gibeko ki giwaco mwon mwon”: pe myero jo yeny bot Lubanga gi? Dano matye ngima myero kwayo bot jo otho? Bot cik ki bot lagam; ka pe giwaco ki lok man, ento pe tye liec i gi. Aisaia 8:16-20.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> Gin magi pe lok pa Sister White, ento lok pa Rwot; ki lacal pa En ocwalo gi bot an, wek acwale botu. Lubanga cwalo botu ni wek pe dok utimo tic ma lwenyo ki En. Tam mapol ocwalo pi jo ma gicako tito ni gi obedo Kristiani, ka ginyuto kit pa Satan, ka gi lwenyo i cwiny, i lok, ki i tic, mede anyim pa adwogi, ki adaa giceto i yoo ma Satan tero gi iye. I tek pa cwinygi, gi okawo twero ma pe obelong botgi i kit mo keken, ki ma pe myero gicwalo. Lapwony madit owaco ni, "Abi yik, abi yik, abi yik." Jo i Battle Creek owaco ni, "Tempu pa Rwot, tempu pa Rwot, wa abedo," ento gi tye katico kwede mac ma pe maler. Cwinygi pe giyot, ki pe gicwali piny ki ngwono pa Lubanga. Manuscript Releases, volume 13, 222.

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