It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
En aye ni ngec me Baibul ma rwate me nyuto ni lakwena Ezekiel i dul me caku cing lokone pe obedo ki mwaka adek ki apar.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Kombedi opoto i mwaka adek abicel, i dwe angwen, i nino abicel me dwe, ka an atye ka i kin jo ma otelo woko butek i cok a nam Kebar, polo oyabe, dok an aweno wangec pa Lubanga. I nino abicel me dwe, ma en mwaka abicel pa butela woko bwa kabaka Jehoiachin, lok pa Mukama obino maber atir bot Ezekiel, lakwena, wode Buzi, i piny jo Kaldea i cok a nam Kebar; ci cing pa Mukama nobedo kun iwiye. Ezekiel 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Jo mogo oye ni “mwaka adek ki apar” tye ka kwanyo kit ma aa i cik me Yubili ma kikonyo rwom acel, ma ocako i kare me kabaka Josiah dok ojuko i woko me acel me dul mar apar angwen.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
I mwaka abicel ki abicel pa twek wa, i acakki pa mwaka, i nino apar pa dwe, i mwaka apar wiye angwen nyuma ka gang moni ne oywac, i nino acel ka meno cing pa Mukama ne otwero abim, dok okela anya kwede. Ezekiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Jo maraco me ngec pa kare i Baibul tito ni buk me acel i dul me angwen-pi-dwogo obedo onyo April 28 onyo October 22, 573 BC. Lukwena weng nyutu nino me agiki, ci nino me lwor me October 22, 573 BC obedo nino me omega pa rek ma ocako mwaka abicel mukato i gin ma lwongo ni “Passover Madit pa Josiah” i May 5, 622 BC.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verses one through three of Ezekiel one are identifying Ezekiel’s age as thirty or simply identifying him as a symbol of a priest, he would also be represented as thirty years old. If the thirty years of verse one represent, as others believe, the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Wel pyer adek obedo lanyut me alamdogi ma onongo myero gibed ki mwaka pyer adek i kare ma gicako tic. Bed ni tyeng me acel nio wa i me adek i Ezekiel cura me acel tye ka nyuto ni mwaka pa Ezekiel onongo tye pyer adek, onyo ni gitye ka nyute keken calo lanyut me alamdog, en bene onongo kibinyute calo ngat ma tye ki mwaka pyer adek. Ka mwaka pyer adek ma tye i tyeng me acel nyuto, kit ma jo mukene giye kwede, mwaka me pyer adek nicakke i Pajaka Madit pa Josiah ma otimme i mwaka 622 ma pud pe onywalo Kricito, ci te kop i lok me adwar pud pe lokere.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Josiah tyer ni “teme,” kede Anyom Pa Roma Madit ma en ocako kare me yubili ma ogik i nino 22 October i Nino me Kwayo Cogo Cul i mwaka 573 BC. “Lainya me yubili” ma oa ki bot Josiah tung i nino 22 October rwatte maber ki gin ma otimme i kare me mwaka 1840 wa i 1844. Teme pa mwaka 1840 nyutu ki kabaka Josiah, kede bene ki Josiah Litch. Nino 22 October onyut ki tung me tarumbeta me yubili ma kiyuto, kacel ki tung me Nino me Kwayo Cogo Cul.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
“Ki ibi kwano boti miaka me Sabato abiro, abiro tyen abiro; ci kare pa Sabato me miaka abiro no bibedo boti myaka pytic abicel adek ki angwen. Ci i wat me dwe abiro me nino apar, ibi kelo twol pa pogo me Yubili neno; i nino me kwayo pwony me ceng, un ibikelo pogo no dwone i te pinyu ducu.” Lebitikus 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezekiel tye ka keto i lain me Jubili ki i kabaka Josia wa ki i Nino dwe maracel ki aryo, dwe apar ki aryo, lain ma pire tye ka nyuto malaika me acel ki me aryo i Niyabo Apar, ki cak i 1840 wa i 1844. Ezekiel tye ka nyuto jo Millerite me malaika me acel ki me aryo, kadi ki jo alufu mia acel piero adek ki angwen me malaika me adek. Ezekiel tye ka nyuto kapat me jo alufu mia acel piero adek ki angwen, ento kit ma en aye me jonabi aye ni en tye jonabi.
Prophet, Priest and King
Lakwena, Ajwaka, ki Rwot
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Tye jo ma kigikwayo i Baibul adek ma gicako tic ka gin ki mwaka adek me pyer. Ka pud ki Ezekiel, bene David ki Joseph. Pien duc weng gicako tic ka gityeko mwaka adek me pyer, duc weng gin lalam pa Lubanga. David obedo cal pa kabaka, Joseph obedo lalam pa Lubanga, dok Ezekiel obedo lanebi i ker me dwong pa Lubanga ma tye i bute adek: lanebi, lalam pa Lubanga, ki kabaka.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Ento kit wa romo tye ka wa tiyo ki lanebi Ezekiel calo nyig coc, en obedo ajwaka, kadi ka otiyo i yoo me yubili pi Buk Josiah nyaka i Nino dwe apar ki aryo, 22, Ezekiel obedo ajwaka ma myero omine nyig ajwaka i cawa me pwony me cing pi arwaka acel mia angwen wi dyer adek ki angwen, calo ma nyuto ki lok me mwaka 1840 nyaka 1844, ki Buk Josiah nyaka i Nino dwe apar ki aryo, 22, mwaka 573 BC.
Twenty-two
Apari aryo me acel ki aryo
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Baibuli owaco ayen-yen ni Ezekiel obedo ka tye ka timo tic pa loti me mwaka abicel ki aryo. “Abicel ki aryo” en cim pa lukwena mia acel ki abicel aryo ki abicel aryo (144,000) ma gin alamadwong pa Ubange ma kiyubo kacel ki dano. Ikiny me lweny ma kiciko ki Pasika pa Josiah nio i kapiṭa arwocel pa cam me Jubili pa 22 October, Pasika pa Josiah oloko calo kit tic pa Josiah Litch i mwaka 1838 ki 1840. Tic meno ne tye ka keto anyim jabwogi me kare pa obwola me nwo me acel ki me aryo. Kombedi twero neno ni jabwogi me obwola me nwo me acel ki me aryo tye lapol matek moloyo kit ma jopupulya me dong acel ne gityeko niang iye.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezekiel calo lakwena me Baibul tito nino ma yamiyo i cocce obedo maleng dok rwomgi atir moloyo coc pa ngat mo keken ma coyo i Baibul.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day-year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega, rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezekiel obedo omega me cik me nino acel ma rom ki mwaka acel i lok me kor ma tye i Baibul. I buk me Wel, ginyuto tito me acel, ma en aye alpha, pi cik me nino acel ma rom ki mwaka acel i jemo me acel i Kadesh ma okelo wot awota i tim pi mwaka pyer angwen. Ezekiel tye ka nyuto jemo me agiki, onyo omega, i cura me angwen i kare ma gitye ka balo Jerusalem.
Alpha
Alufa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Inino dok onino kwede piny, pi nino artam, nino acel acel ka mwaka acel, ibed bino tingo tim maraco wunu pi mwaka artam, dok ibed ngeyo kwena mar ango ma obale. An Akwap amito ni awaco; adwong adwong abino timo man bot guk ma tim maraco ducu ma gubedo kacel me bedo kuom an: i tim bur man gibedo kwo to gibedo tum, dok kanyo gibedo tho. Kwan 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
I buti peke i tung tung moni ci kwom, ka ikel bal pa ot pa Israel iwiye; calo kwan me nino ma ibedogi iwiye, dong ibitwalo balgi. Pien an aketo iwiye mwaka pa balgi, calo kwan me nino, nino mia adek ki cing abiro acel; kumeno ibitwalo bal pa ot pa Israel. Ka i tyeko gi, dok ibuti peke i tung tung moni ci lacoo, ka ibitwalo bal pa ot pa Judah pi nino artam; aketo nino acel me mwaka acel. Dong ibiketo wangyi i kom kelo me Jerusalem, ka batyi bibedo ayaba, ka ibi neno lok me prophetic marac i komye. Ezekiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellions representing the day-for-a-year principle. The “day-for-a-year principle” was the primary rule of the Millerites in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadesh ki balo Jerusalem nyuto jemo me alfa ki omega ame nyuto cik me nino acel pi mwaka acel. “Cik me nino acel pi mwaka acel” onongo obedo cik madit pa jo Millerites i gin ame otimme i mwaka 1840 wa i mwaka 1844, macalo ame calne nyutere i rek me Jubili pa rwot Josiah wa i nino 22 me dwe me apar. Ezekiel nyuto nino dwe mapol kato adwarpiny mukene mo keken. I kin nino dwe ame Ezekiel oketo, rek me Jubili nongere, kun tweyo caden pa Ezekiel atir ki gin ame otimme i kare pa malaika me acel ki me aryo, ki i nge meno ki gin ame otimme i kare pa malaika me adek.
Along with the “Jubilee line,” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram (later Abraham) of ‘the old’ and Saul (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Kacel ki “rek me Jubili,” Ezekiel obuto i ŋete pi nino miya adek ki pyeraboŋwen, eka dok obuto i ŋete okene pi nino pyeraŋwen. “Miya aŋwen ki pyeradek” obedo lanyut me cikere acon ki cikere anyen, pien cikke me cikere pa Abram me mwaka miya aŋwen me bedo i opii i Egypt onwongo caden me aryo me mwaka pyeradek bot lakwena Paul. Abram (lacen Abraham) me ‘en acon’ ki Saul (lacen Paul) me ‘en anyen’ oribo caden mamegi kacel me moko mwaka miya aŋwen ki pyeradek calo lanyut me cikere a pe gik. “Nino miya adek ki pyeraboŋwen” “ibitingo bal pa ot Israel.” “Ki” “ibitingo bal pa ot Judah pi nino pyeraŋwen.” Kacel, ŋet tuŋ cem ki ŋet tuŋ cam rom aroma ki Abram ki Paul.
The covenant was always based upon obedience or disobedience—life or death. The year-day principle in Millerite history was a life-or-death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life-or-death issue, and the life-or-death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred and ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel lay upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Cikere onongo karë ducu ogure i kom wïnyö cik onyo pe wïnyö cik—kwö onyo thöö. Cik më nïnö acël pï mwaka acël i gin mukato pa jo Millerite onongo obedo lok më kwö onyo thöö, ëka lamalaika më acël oyaro gin mukato meno calö lok akwena mabër ma pe tum. “Lok akwena mabër” obedo lok më kwö onyo thöö, ëka lok më tëmö më kwö onyo thöö i gin mukato pa jo Millerite onongo okët i të cik nï nïnö acël rom kï mwaka acël. Lok adwarpiny amë omïö kwena pa lamalaika më acël tëkö onongo obedo lok adwarpiny më can më aryö, më mwaka mia adëk kï pyër aböŋwën wie acël kï nïnö apar wie abïc. I nïnö mia adëk kï pyër aböŋwën amë Ezekiel obuto i bath kome më acam, tye cal më lok adwarpiny më karë më can më aryö, më mwaka mia adëk kï pyër aböŋwën wie acël kï nïnö apar wie abïc. Poko lok adwarpiny i yo ma atir mito ryëkö më nïaŋ lok adwarpiny, ëntö man ën tic kikome amë Atunya më kaka Judah tye ka mëdë kï tïmö më gonyo kido më kwena më kok më dyewor.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Akwanyo ni myero okel Ezekiel calo cing me jo mia acel gi piero angwen, ento adong atek calo cing me lim me Cik me Lok me Woro, obed ni kikelo ne calo nyutu me lakwena me niang me agiki, onyo calo nyutu me lwak me karuma ma ngeyo cike me yo me “line upon line.”
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
An aye ni wang Ezekiel i kom porofeta me myaka adek mia abicel wiye acel ki nino abicel ni rwatte ki laro ma obweyo piny ka ocwalo lonyo i adaka madit.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Ami yubo ni ryen me Ejekieli en gin mapire tek i lok me giko-dul, ka ot-lic obedo otum.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezekiel tye i nino 22 me dwe me apar i tyeng me acel me cura me pyer angwen, ci kany en aye kimiyo Ezekiel gin anena me ot pa Obanga ma bino bedo i anyim. Ot pa Obanga meno en ot pa Obanga me jo 144,000, ma Ezekiel obedo lanyutgi. Jo me dul meno gibino bedo dong gukato atem aryo mapwud pe guoo i atem me adek, ma en aye atem ma moko lok. Kinyuto Ezekiel calo ngat ma nongo lerre i ot pa Obanga, omiyo ler ma en kelo calo lanyut nyuto ler ma bino i kare ma jo pa Obanga donyo i Kabedo Maleng Loyo, i yo ma rwate ki Daniel cura me apar.
The light of the Revelation of Jesus Christ that is unsealed is unsealed just before probation closes.
Ler me Nyut pa Yecu Kristo ma kigonyo, kigonyo cokcok ma peya kare me temo otum.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ci owaco bot i an, “Pe ikwanu lok me porofeta me buk man: pien kare tye cok. Ngat ma pe tye atir, wek obed pe atir dok; dok ngat ma iye opong ki col, wek obed i col dok; dok ngat ma tye atir, wek obed atir dok; dok ngat ma lela, wek obed lela dok.” Revelation 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“Cawa tye cok” ka meno pwoc me temo pud pe oloke i otit me apar ki acel, ci Neno pa Yesu Kristo pe dong kikelo i tung acel i kare meno, pien “cawa tye cok.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Nong ngec pa Yesu Kristo, ma Lubanga omiyo en bot, wek onyut bot luticce gin ma myero otimme ceng; ci ocwalo malaikane, kendo onyuto kwede bot ticne Yohana: ma omiyo caden pa lok me Lubanga, kacel ki caden pa Yesu Kristo, ki me gin ducu ma en oneno. Gumuc maber en ma kwan, ki jo ma winyo lok pa porofeta man, kendo gwoko gin ma ki coo iye: pien kare otyeko cok. Ngec 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight, the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Kare me cako pi Laodikia i iye Adwenti me Nino Abicel giteko ka cik me Dyyengacel odonyo, kadi Adwenti kinyutu calo Yerusalemu i otuko me abicel i Ezekieli. Kanyo, jo ma gileng i iye peko dok giywak pire tek i kom marac ma kitimo i lobo kadi i kanisa giyamo lak. Kiciko me lak tye ka yamo me camacal ma aa ki tua ciro acel ma nyute calo Islam tye ka omiyo lwak me lobo makwo i can, cokcok ka kare me cako piteko. I Ezekieli otuko me aboro, anyim me diro angwen me Adwenti gityeko, kun diro me angwen kinyutu ki dano me telo piero aryo abicel ma gugwokore piny bot ceng.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Nywene no kelo ki ngec me anyim onyo me cing nyigat, i nino acel ma okato cinge me Cawa me Pa Nino me Yec, onyo kany ikin me agiki me kare me temo ma ki cako nyuto ki abicel, abicel, abicel.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Ci obedo i mwaka me abicel, i dwe me abicel, i nino me abicel me dwe, ka an atye ka bedo i otna, kede jodongo pa Yuda bene atye ka bedo anyimna, ci cing pa Ladit Rubanga odonyo kuno ikomna. Ci an ano, kadi bedi, cal calo kit me mac; ki i kakeno me cinge ma i cwiny ci oo piny, mac; dok ki i kakeno me cinge ma i cwiny ci oo malo, calo ryenya me ler, calo rangi me amber. Ci en oyubo woko cal me cing, kede omaka an ki won yelana acel; ci Tipu oyera malo i kin ngom kede polo, kede owotya i wang-ikom me Rubanga do i Yerusalemu, i doggola me weng i dirica me ndani ma oryemo i kabedo me anyim norte; kuma obedo kare me cal me lyem, ma omiyo lyem. Kadi bedi, ducu me Rubanga pa Israel obedo kunnu, calo wang-ikom ma an amono i bungu. Ezekiel 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Neno me mwaka me abicel, dwe me abicel, kacel ki nino me abicel obino tu i nyima pa “666,” ma en kit me nyuto cik pa Sabato me Ceng, ka kare me cweyo gik otum agiki pi Adventism me Laodicea. Neno meno obedo “calo neno” ma Ezekiel “oneno i buru.” Neno ma en oneno i buru nongo tye con i anyim, i toko me adek.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Nó an aaak, adoko alworo i cuk; ka nen, dwong me Wek Rubanga obedo kany, calo dwong ma aneno cok i bao me Kebar; ka alobo piny ki wang'a. Ezekiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day, was the vision Ezekiel had seen earlier at the river of Chebar.
Anyut me “bar”, ma obedo anyut me mwaka me abicel, dwe me abicel ki nino me abic, obedo anyut ma Ezekiel oneno con i nget kulo Chebar.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
I kare odoko ni i mwaka adek kumi, i dwe arwen, i nino adyec me dwe, ka an abedo i kin joma omaki piny i but atek cok ki aec me Kebar, polo oyabore, ci an angeyo neno pa Katonda. Ezekiel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, were the vision of the plain, which was also the vision of Ezekiel chapters eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking-glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Gin anena pa Lubanga” ma Ezekiel “oneno,” i ŋet kulu Chebar, obedo gin anena me bar, ma bene obedo gin anena ma tye i Ezekiel dul me aboro nio wa i me apar wie acel. Kinyuto gin anena magi kun Ezekiel tye ka neno iyi ot maleng, ma en aye kabedo ma gin anena me aloka me "marah" ma tye i dul me apar cobere iye. Ezekiel cung pi jo ma nywako ler me adwara ma ryeny aa ki i Kabedo Maleng Tutwal i kare ma kikelo Niyabo pa Yesu Kristo woko cokcok mapud kare me temo pe otum.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the spring feasts and the fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would have been born at Josiah’s reformation.
Ka wacimo rek me kare me Jubili pa rwot Josiah ma cako ki Pasaka dok tum i nino 22 me Okitoba, wan tye ka cimo lanyut me karama me kare me dongo pot yen manyen ki karama me kare me poto pot yen, kit ma kitito kwede i Leviticus pyer aryo wiye adek. Kuno kitito karama me kare me dongo pot yen manyen ki me kare me poto pot yen i tyeng pyer aryo wiye aryo pi kare acel acel, macalo tic pa Ezekiel obedo pi mwaka pyer aryo wiye aryo. Keto Ezekiel i mwaka me pyer adek me rek me kare me Jubili weko kare me nywalle rwate ki cer odoco me dini pa Josiah. Ka onongo en tye ki mwaka pyer adek i mwaka me pyer adek me kare ma Jubili nwoye iye, ci Ezekiel onongo kinywale i kare me yubo dini odoco pa Josiah.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there, they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-year-and-fifteen-day time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ejekiel obedo anyut pa jo ma donyo i Kabedo Maleng Makato Ducu pi niye. Ka dong gitye kuno, gineno cakala ma tye i cakala, ma nyuto kit matek me niaŋ ma kubbe pa dano time kwede. Macalo Jon i Niyabo adwol me apar, Ejekiel nyuto jo ma giluwo Miller, ento en nyuto atir makato jo alip mia acel ki pyer aŋwen wi aŋwen. Adwara-ne me kare ma rwate, me mwaka mia adek ki pyer aboŋwen wi acel kede nino apar wi abic, nyuto ŋolo kop me agiki i kom dini pa jo Adventist me Laodikia i yoo me balo Yerucalem, kede tye iye kop ma okanne me wel pyer adek wi aboro kede pyer aŋwen.
It includes the symbolism of four hundred and thirty years.
Tye tye ki cikke me anyim marac me myaka mia abicel adek ki pyer adek.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Tye kelo i kin ceng angwen ma kinyutu kwede i 1333 wa i 1337, 1449 wa i 1453, kacel ki 1840 wa i 1844.
We will begin our considerations of this most important subject in the next article.
Wan wabedo cako paro wa i kom lok man ma pire tek tutwal i coc mukene ma bino.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“I kineno ma nongo gucopo ni Isaiah, ni Ezekiel, kede ni John, wa neno kit ma polo otwero cing matek ki gin ma tye ka timore i kom piny, kede ni ber pa tic marac ma Lubanga tye kwede pi jo ma gubedo aler bot En aye dit tutwal.” Testimonies, volume 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Kristo kene obedo Rubanga pa kacok. Ka en dong owoko ki iye, ducu deyo ne obiro kato—deyo ma con ne tye ka nen iwic Kabedo Maleng Atyetino, iwir kom kabedo pa kica, kama lakwong dit ne donyo iye acel keken i mwaka, i nino maduongʼ pa kwanyo kwo marac, ka otwero remo pa lacwong ma gityeko kwanyo (ma ne tye cal pa remo pa Wod pa Rubanga ma oluke pi bal pa piny ducu), ci opwonyo remo eno iwang wang otero kwanyo. Man aye Shekinah, ot yat ma nen pa Jehovah.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“En aye ma ki nyutu ne bot Isaiah, ka owaco ni, ‘I mwaka ma kabaka Uzziah oto iye, an dong aweno bene Rwot ka obedo i kom tron, maleng i piny gi ka kigengo iye; kacel ki tonggweno obor ot abamo’ [Isaiah 6:1–8 ki lok man okwano weng].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Nyim ma omiyo bot Isaia oporo kibedo pa jo me Mungu i nino me agiki. Gin gitye ki gum mar neno ki niye tic ma tye ka mede i Gang Maleng me polo. ‘Aciyo gang me Mungu i polo, dok gineno i gangne Sanduk me Kubikane.’ Ka gineno ki niye i Kabedo Maleng Madit loyo, dok gineno tic pa Kristo i Gang Maleng me polo, gin gitye ka ngeyo ni gin jo ma wango gi pe maleng,—jo ma wangogi dong okwoko lok ma pe tye ki kony, dok pa twero gi me tic pe olwongo maleng dok pe otiyo kwede pi ducu me Mungu. Kik pe owinyo ka gitye ka pe geno gin kene ka giporore yot me tekogi ki pe rwotgii ka kwanyo gi ki ryeko dok gi atir mar kit pa Kristo ma tye ki ducu dok tye ki ber mada. Ento ka gin, calo Isaia, biywako i cungi piny pwony ma Rwot mito ni olwong i kom cwiny, ka gibed ka opokogi piny anyim me Mungu, tye gen botgi. Okwong me cike tye iwiye kom kom ker, dok tic ma otimo pi Isaia obitimi i kinogi. Mungu obiyabo lagam bot kwena ma aa ki i cwiny ma oyweyo piny.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ka ma tye ka tic me Rubanga man dit ki ma maleng eni, obedo me gubokinyo rwom mo keken calo yugo ci me rwom me polo; pien lobo bicopo nape ki ducu ki dwong pa Ladit. Otye kong pe ki mo mo omwogi cwiny ka gin neno tim maraco ma tye ka bedo mapat, kede ka gin winyo lok ma kato ki wii dog ma pe gicwiny. Ka teko me muduŋŋol giyubo kene me lweny me kwede cing ka iwang lwak pa Rubanga; ka Satana bicok ajoka ne ducu pi lweny me agiki ma dit, ci teko ne nen calo dit matek, cakke ka atika i twolo; neno maleng me duŋŋa pa Rubanga, kom kere ma iwang dok oywok, ma kikom ki kok pa cike me gengi, bibedo me poc, me adwogi cwiny, ki kwe.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Ka i doga poto Ceba, Ezekiel oneno yamo marac ma calo bino ki tung anyim, ‘ot obedo dit, kwo macel ma tye ka twero kene, dok ler obedo ka rwom iye, ka i dye mere piny i kinne tye calo rangi me amberu.’ Wilo mapol, ma tye ka ngato i ngatone, ne kicobo gi jami marac onyo abicel ma tye kwede kwo. Malo ahinya i kom gi duto ‘ne tye calo kit me kom ker, calo neno me got sapphire: dok i kom calo kom ker no ne tye calo kit ma nene calo dano ma malo i kome.’ ‘Dok ne onen i cherubim cal me cing dano i bwo skraba gi.’ Ezekiel 1:4, 26; 10:8. Wilo gi ne kiketo gi i yo marac matek adek, meno i neno me acel ne gineno calo tye i zam; ento ne gicobo i rwom maber ahinya. Jami me polo ma cing ma tye i bwo skraba cherubim ne cweyo dok ne lwayo, ne tye ka cako wilo gi; malo i kom gi, i kom kom ker me sapphire, ne tye Jaleng ma Pe Tum; dok oroko kom ker ne tye tęc, alama me kica me Lubanga.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Calo kit ma gubino calo twero me turu ne tye i bwo cing ma tye piny baal mapol me kyerubim, ineno bene lembe ma gikom human events ma gubino tye i bwo telo pa Lubanga. I kin lworo ki tugo me gweng mapol, En ma obedo iwiye kyerubim pwodhi tye ka telo gin acoya me piny.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Akeka me rok pa lwak mapol ma, acel ka acel, gucamo karegi ma omiyogi ki kabedo ma oketogi, ka pe gi neno, tye ka gubedo caden me ada pa gin ma pe gi bene gu ngeyo tyen lokke, tye ka oloko wa. I kom lwak ducu ki i kom dano acel acel me ka masiku ni, Katonda oseketyo kabedo i yo madit pa cwake. Ka masiku ni dano ki lwak tye ka gumiromogi ki olabu me pimi ma tye i cing pa En ma pe timo bal. Ducu, ki yer mamegi giwegi, tye ka gubedo ka giket tyengigi, dok Katonda tye ka olamyo gin ducu me piny me tye ka ocobo yubbe.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Akwana ma AM MA DIT ocoko iye i Lokke, ka oluwore kakube i dyere me lukwena me leb pa jokok, aa ki i wiec ma pe tye ka cako i kare ma odon, wangwacci wa ni wa tye kwene kawuono i but piny me kare mapol, kede ngo ma twero aneno ni bine i kare ma bino. Weng ma leb pa jokok oloko ni ibino timore, okato nyo oo i kare man, dong otye ka onen ka oyubo i pot buk me akwana, kede wa twero bedo ki gen ni weng ma pud pe obino bene bitim i rwate ne.” Education, 178.