Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezekiel tyeko nyuto jo ma Lwong me lwoko pa Kwo me dako pa Juda otimo tye kacel kwede, dok pwony pa neno me acel aye “rweny i kom rweny.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Onywola en aye owaco ni, Man eni aye yweyo ma kwede un twero miyo ngat ma otio oywe; kede man eni aye kanywonyo marac: ento pe gitye ni mito winyo. Ento lok pa Rubanga dong obedo botgi cik malube i cik, cik malube i cik; rek malube i rek, rek malube i rek; kany manok, kede kunu manok; wek gidhi, giwe lungeny, guballe, gibed i ot side, kede gikwane. Isaiah 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
I kare dong, Leo ma aa dogola pa Yuda tye ka yabo buk pa Ezekiel. Gin owaco ni Ezekiel obedo lakwong i mwaka me adek ki apar, ento ka “adek ki apar” tye ka nyutu imyaka ne me cik me lakwong calo nyigoc ne me cwiny, onyo mwaka me adek ki apar i rwom me lanebi ma ocako ki Yubili Madit pa Yosia. Lakwong me agiki i nino me agiki obedo ji aluk ki wiye piero angwen ki angwen, ci lok me gin ma bene con owoto i kit ma twero nek, tye ka nyutu lok me gin ma tye ki nyigoc i nino me agiki.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Ento ungu bikwanyo nying ni Lupii me Yehova: lwak bino lwongo ungu ni Lute tic me Mungu wa: ungu bino camo mwel pa Lurwate, kede i doggola gi ungu bino poyo keni. Isaiah 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
Ezekiel obedo cal me lobo pa Katonda i nino angec me agiki—akwan maleng me gin ma testifyo ducu me profesi cako nyutu. Akwan maleng man obedo tic pa malaika me adek, ma onongo ki nyuto loyo i yo me cal ki tic pa malaika me acel i mwaka 1840. Tic pa malaika me acel obedo malaika alfa i kin malaika adek, dok me adek en malaika omega. Pi meno Ezekiel opo kibedo ka rwatte ki Peter i cawa me cingo me lakka acel mia adek dok abicel angwen. Akwan me cal ma Peter ki Ezekiel gitye iye, gin ki twero nyutu ni en akwan pa Panium.
The Little Book
Buk Matidi
Ezekiel takes the little book, as did John in Revelation ten.
Ezekiel oojo buk matin, calo John pe otimo i Revelation ten.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Ento in, latin dano, win ngo ma awaco bot in; pe ibed ngat ma okalo cik calo gang ma okalo cik: yab dogi, ci icam gin ma amiyi. Ka anena, nen, cingi acel ki ocwalo bot an; ci nen, otaratara buk tye iye; en oyabo en anyimara; ci gicoyo iye ki i doge weng: ci gicoyo iye kwec, ki yu, ki bi peko. Medo owaco bot an ni, Latin dano, cam gin ma iyuto; cam otaratara man, ci idhi iwaco bot gang Israel. Ci ayabo doga, en omi an acamo otaratara man. Ci owaco bot an ni, Latin dano, mi icam ki cingi i buti, ci ipong icuumi ki otaratara man ma amiyi. Ci nacame; en pe opore i donga calo kaci pi mwoco. Ezekiel 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
I kit Apokalipsi apar, Yohana nongo buk matin, dok kit weng me caku ni tyeko nyuto anyim pa teko pa Katonda ki cakke cawa 11 me Agusto, 1840 wa i cawa 22 me Oktoba, 1844.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malaika ma rwate kacel i tyeko nywalo kwena pa otekwaro pa malaika me adek, obedo me miyo lobo ducu ryeny ki ducu pa kerre. Tic ma bor i wi lobo ducu ki tek ma pe nongo keken ma tutwal, koro kikwayo ni bibedo. Tic pa adwent me mwaka 1840–44 obedo nyut pa tek pa Katonda ma lwal; otekwaro pa malaika me acel otyeko cwal i kabedo ducu pa tim me misyon i lobo, dok i matwal mogo obedo ka me amito me dini ma dit loyo ma jo otyeko neno i lobo mo keken cawa ducu kacake i ngec me Reformation pa century me apar ki abicel; ento magi gibedo me loyo gin ki nyig tic ma tek tutwal ma tye i bwo cike me kic me agiki pa malaika me adek.” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezekiel rwatte ka tye ka rwom kacel ki John i lok me Niyabo 10, omyo Peter, John, ki Ezekiel cako me kwo kacel i kabedo ma gikwanyo ni megi i kare me anyim me cing me akidi acel ki miya abicel ki angwen.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 caku 1844 nyutu kare me mwaka angwen ma ocako ka cik me kare me yec ocako ki kare me mwaka mia acel ki abicel me nino 27 July, 1299. “Dwe abicel” meno ogik kadi ojung ki cik me kare me yec me mwaka mia adek ki abongwen acel ki nino aparo wiye abicel ma ogik i nino 11 August, 1840, ka nyut piny ma lamedde me teko pa Katonda onyutere tye kit ma oyotoyotoo, naka i nino 22 October, 1844. I yo meno, tic pa kare me yec ogik.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Kwoo ocul i nying En ma kwo cut i ngo ma pe tum, ma cweyo polo, ki gin weng ma tye iye, ki ngom, ki gin weng ma tye iye, ki nam, ki gin weng ma tye iye, ni kare pe bino bedi dok. Revelation 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Cawa me porofeto otum agiki calo tic ma atir me porofeto i nino 22 October, 1844. Ezekiel, Peter, kacel ki John, acel acel kelo kit me nyako maleng ma tye ki miri me Mungu i yo me malaika me acel ki me aryo, dok bene i yo me malaika me adek.
Visions
Nino-Rom
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Buk aaki apar wiye “apar abicel ki acel” me Ezekiel oyubo nying jami me “nino” ma kiketo i buto acel me buk acel.
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.
Ka dok oneko i mwaka me adek ki apar, i dwe me angwen, i nino me abic me dwe, ka an atye i kin jo ma ojwero piny ka i dye me Keba, polo oyabore, ci aneno wang acel pa Lubanga. Ezekiel 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
“Nyut” me buk acel ki apar acel me cak ocako nyutu i caku acel i cok pa aat Chebar, eka dong ginywako ber i nyut pa caku adek i “piny paco,” doki dong i nyut pa caku abicel i Yerusalemu. Kabedo adek man, ma en aat Chebar, piny paco, ki Yerusalemu, ginyuto nyut adek ma ka kibedo kacel gilwongo nyut acel, ma en “nyut” me i baro acel ki me caku “apar acel” me cak.
Jubilee
Yubilii
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
Ka ni iromo me ngeyo mwaka me adek ki apar mapol ni en mwaka me adek ki apar mapol i kine me Jubili ma ocako i Pasika ma tum koni pa Josiah, ci dong ogik i dwe me October 22, pe lit me teno, pien wang acel pa lok me gin maleng man kicoyo kore maber, rek i rek, ka tye ki cing me dano acel keken pe, ento cing mapol me cobo cing. Ka lapeny acel; Pasika cwako tyen me jamo me ceng me lweny, dok nino me pwonyo kwo cwako tyen me jamo me ceng me kwo. Leviticus piero adek ki aryo, ci, olorok ki kine me Jubili ma ocako ki Josiah. Tye dok wang mukene ma olorok ki lok me gin ma kinyuto ki kabaka Josiah oo wa i October 22, 573 BC. Cobo lok me kare me acel i October 22, 573 BC me mwaka me Jubili, jonyo lok me kare gicwako.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Jo ma paro ngec me kare me cik gun dong tye ka geno maber i kom keto Nino me Cwalo Kica ka October 22, 573 BC, dok Passover Madit pa Josiah i 622 BC bene obedo nino ma jo ma paro ngec me kare me cik pa Baibuli gwoko ni en atir. Passover, ma obedo cing me nyuto dyel me kwaro me cato ceng, ocako cik me Jubilee me mwaka abicel ki abongowei, ma ogik i cing me nyuto dyel me kwaro me cato lobo i Nino me Cwalo Kica. Ceng abiro pa mwaka ma oyubo mwaka abicel ki abongowei obedo cing me nyuto Sabato pa lobo.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“I buk ducu, obed dong lok me gin ma otime, onyo cik, onyo porofeto, Lekcoc me Cing Loco pe opong keken, ento gi oyengere ki ler me Wod me Katonda. Ka acel ma obedo me ket pa Lubanga kene, kit ducu me Yudaya obedo porofeto ma otime kacel me Injili. Ikomo Kristo “jonabi ducu tye ka cobo cing me caden pire.” Tic pa Lukwena 10:43. Kacel ki cike me cwiny ma omiyere Adam, ka oyubo iye but jo kwaro, ka tuuk i kit me cik, ler me ducu me polo onyutu maber yore me Laremo. Jo neno-ni oneno Lakalatwe me Betlehemu, Shilo ma biro, ka gin ma pud pe obedo oyikore anyim gi i rwom me mung ma pe ngene. I dyer acel acel, to Kristo onenere. I kongo acel acel me yub, kwone me adwogi pa En olare malo. Ki tung acel acel me yubel, nyinge olokke. I mung marac me Kabedo Maleng Loyo, dule pire ogenye kanyo.” The Desire of Ages, 211.
Seventeen
Apar abicel romo adek ki abicelaryo.
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Zedekiah kwanyggo i Babilon kane Yerusalemu opoto mwaka apar wi dyec angwen angec ma otio ka mwaka 573 BC pe obedo. Abakwan jamat Yahudi nyutu oringo me Yubili ki i kare me Josiah i mwaka 622 nio ka 22 October, 573 ka oringo me Yubili me apar wi dyec abiriyo. Kare ki i lweny me Raphia nio i lweny me Panium obedo myaka apar wi dyec abiriyo. Ptolemy en aye oloyo i lweny me Raphia, dok en oloyo calo kabaka me kabedo me anyim pi myaka apar wi dyec abiriyo. Ki i Edict of Milan nio ka Constantine otoko bwola pa en i mwaka 330, obedo myaka apar wi dyec abiriyo. I oringo me Yubili me apar wi dyec abiriyo, Nebuchadnezzar obalo Yerusalemu.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Pien jo pa Israel gibik nino mapol ka pe gin gi kabaka, ka pe gin gi rwot, ka pe gin gi kwero me cito i wic abila, ka pe gin gi cal, ka pe gin gi efod, ka pe gin gi terafim: dok ka ngeyo man, jo pa Israel gibidok cen, gibiyeny Ruoth Mungu gi, kede Daudi kabaka gi; kadi bene gibitye ka lworo Ruoth kede ber pa en i nino me agiki. Hosea 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hosea tye ka loki ikom gin ma tye ki yot yot rwate ki bedo i twec pa Zedekiah, ento bene tye ka nyutu cako bedo i twec pa ker ma i kabedo me anyom i mwaka 723 BC. Tyen lok me Hosea rwate ki cing cobo pa Ezekiel pien tye ikom kwero pa Lubanga ka Israel omedo kodi me dwong ni gitye mito rwot pa dano. Mito pa Israel me rwot ki rwot pa dano, pe rwot pa Lubanga, onyutu calo “pyer me teko ni” i dog geco me “cawa abiryo” i Kigege me Lebiticus 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Kadi ka pe ibino dong winyoa an pien jami magi duto, ted wa abiro kwanyo ukumu i komu tyen adek abicel mapol dok pi grwoku. An abiro yweyo pyel me tekku; kadi abiro miyo polo wu obed calo nyonyo, dok lowo wu obed calo tamba. Jo Lawi 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“Pyel mar twero wu” nyuto miti me Israel me bedo calo piny keken dok me nongo rwot gi kengi. Kwanyo rwot ki kingdom me nyoro i mwaka 723 BC, ci dong poj me rwot Zedekiah me kingdom me kabedo me poto ci iye twero me bedo i bwo poj i mwaka 586 BC, nyuto yiko me “pyel” pa Israel macon, dok pyel tye ka cako gum. I loko me prophet pa Baibul, “twero” obedo rwot onyo kingdom, dok pyel pa Israel i me cweyo rwot dano nyuto kwero me ruc me teokrasia dok me Rwot pa Lubanga.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Ka nongo otimme ni, ka Samuela dong otiyo, en oloko otino dyere me bedo jadjogi i Israel. Kombedi nying latin dyere ma lacen obedo Yoeli; dok nying ma aryo obedo Abiya: gin bene obedo jadjogi i Beersheba. Ento otino dyere pe olubo yoo dyere, ento ginyiko i yoo me mito mwolo, gikwo cente me ryemo, dok gikwanyo ngolo me cik. Ci jodongo ducu me Israel gicokke kacel, gubino bot Samuela i Rama, Kadi gubedo ka waco ni, Nen, in dong otiyo, dok otino dyeri pe gilubo yoo dyeri: kombedi ket wa kabaka me ngolo wa calo rok mukene ducu. Ento lok man pe omyelo Samuela yom, ka giwaco ni, Mi wa kabaka me ngolo wa. Ci Samuela olam bot Mukama. A Mukama owaco bot Samuela ni, Win dwon lobo i gin ducu ma gitye ka waco boti: pien pe gidagi in, ento gidagi an, wek pe abed Kabaka malubo gi. Calo tic ducu ma gitiyo kwede aa ki i nino ma akwayo gi ki i Misiri nyaka kombedi, ma kwede gikwanyo an ci gitiyo ne lubaale mukene, man aye bene gitye ka timo boti. Kombedi pi mano win dwon gi: ento kadi bedi kumeno, ikwena gi matek adada, dok nyut gi kit me kabaka ma bi bedo ka rwot i komgi. 1 Samuela 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Myero dong ni i kare no Israel ojukke pe keken God calo Kabaka gi, kadi bene ojukke Cwiny pa Kwena, calo ne otyeko konywaki ki Samuel, pien coyo ni, “gin giko anyaka, dok gitiyo bot gods mukene, omiyo gitimo bene ni i komi.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Setani tye... kare weng ka tye ka cing i me moba—pi kweyo lwak ki weko adwong ki i adwong me ada. Lok me goba me agiki ma Setani bino timo dong obedo me weko cing me Wang Jok bedo pe tye ki teko mo. ‘Ka pe tye ki nyut, lwak to gubedo ka lal’ (Ngec me Lok 29:18). Setani biro timo kwole ki yub ma ryeko, i yo mapol, ki i tic pa rukwena mapatpat, me chwinyo kwo me gen pa jo ma gubedo jwi me dong pa Jok i cing me ada.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Obedo twero me marac ma kibino cako i kom Testimonies, ma en pa Satana. Tic pa Satana obedo me yweyo ni yelek me kanisac woko i komgi, pien i kare man: Satana pe twero nongo yoo ma leng tutwal me donyo ki bwongo peke ne, kadi me twero cwecwiny jo i bwo ye me gum mapol, ka kiworo cik me gengo, kacuke me nywako bal, ki tam me Cwin pa Lubanga.” Selected Messages, buk 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Cok me agoba pi teokrasia pa Israel me anyim obedo kwero pe ilubo God keken, ento dok Lwongo me Jonok. Kwero man i mwaka 1097 BC tyen lok me agoba me cok pa Adwentis pa Nino me Abiro me Laodikea i mwaka 1863. “Nino abiro” me Lawiticis dwe piero abiro ki acel obedo Lok pa God, dok Lwongo me Jonok waco pi “nino abiro” ni “pe myero lokke.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“An atye ka neno ni chart me 1843 obedo ka cako ki cing pa Rwot, kadi bene ni pe myero lokke; ni namba ducu obedo calo En owaco ni gibed; ni cing En tye iwiye dok ofuko bal mo i iye namba mogo, wek pe obedo ngat mo ma twero neno, nio ka cing En ogol woko.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Tyen Cik pa Neno ni ceng rwot bene omiyo twero bot “cawa abiro,” ci cako twero ne obedo ciko me pe loko wel ma tye i kom cart, ma iye “cawa abiro” en kolom me dye keken kacel ki tung lacuc me malo ci tung tung lacuc. Kacel ki cart me goba pa Uriah Smith i mwaka 1863, kwero ma omede anyim me ada mapat me me cako, ma Israel me kare macon oporego i kwero me kwero Katonda, Tyen Cik pa Neno no nyuto kwo me kwero pa mwaka 1863. Nino me kwero pa 1863 rwatte maber ki rek me profesi ma kiketo anyim i buk pa Ezekiel. I rek me historia meno, agiki ne obedo balo Yerusalemu, ma oporego bot cik pa Ca Nino me Jumaa. 1863 wa i cik pa Ca Nino me Jumaa ma cok bino oporego ki historia pa rwot Saul i 1097 BC wa i Zedekiah i 586 BC.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Zedekiah omako iye totye ci gityeko iye i Babilon mwaka apar ki angwen mapwonyo ka pe pud oto i Yubili pa 573 BC. Yubili me apar ki abiriyo okwako caku i 622 BC, ci i mwaka me adek wangwen Ezekiel oketo pire ka lakwena me Rubanga i 591 BC, ka mwaka abicel lacen Yerusalemu obalwongo i 586 BC. Gibalwongo i nino acel me mwaka acel kaka gibalwongo kwede tyen me aryo i AD 70 ki Titus. Olok me acel me Ezekiel acel tye mwaka abicel mapwonyo ka pe pud gibalwongo Yerusalemu, dok mwaka apar ki abongwen mapwonyo ka pe pud oo i nying me kwena pa Tempel i cuk me angewen.
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 abic pi orwenyo wa marac acel ki abic, i cako mwaka, i nino apar dwe, i mwaka apar ki angwen lacen kong gang ca otwong woko, i nino meno kikome keken cing Obanga bino i komna, kede omiya oo kunnu. Ezekiel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Pi piwiny me tic i wi cike me lagam pa Sabato me ngom, Katonda onyuto ni “kare abiro” bene obedo kwena me kwero pi piwiny me mwaka me abiro, ma en aye Sabato pa ngom. “Kare” en mwaka acel, ci “mwaka” en nino mia adek ki abicel, ci kare abiro ma mia adek ki abicel tye miaka alufu aryo, mia abicel, ki apari aryo. Jo Millerite romo pe gu tic ki lok me “alufu aryo mia abicel ki apari aryo,” ento cati gi me ngat maleng aryo weng ginyuto ki kwena miaka alufu aryo, mia abicel, ki apari aryo.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Loki me arwate me kwo me aryo abicel i kom ker me anyim me Israel kacel ki ker me anyim me auma me Judah obedo ngec me acel me William Miller, onyo i twero waco ni obedo ngec me “lobo me cako,” onyo bene i twero waco ni obedo ngec me “alpha” pa en. I mwaka 1863 kanisa me Seventh-day Adventist me Laodicea okwanyo ngec me lobo me cako me gin ma Miller onongo oyuto; “gin ma oyuto” ma onongo ginyuto lobo me cako weng me mwony me Millerite. Neno me cwecwiny otyeko ociko ayela ni man twero tim, ci otiyo, dok otiyo kare malac.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Kaka me ot Lego ma gidwogo kene ka otim ot ba i piny niewo pa Babilon, gityeko tyen lok me enongo cik me acel, dok pud pe obedo i kare me cik me aryo. Ot Lego dok giyubo ducu i kare me cik me aryo. I cik me adek, twero me rwot me anyim me goro piny odok cen ni Israel ma bot gin kikome. William Miller ochako cing me malaika me acel ma obino i 1798 dok omedo ki teko i Agusto 11, 1840. Malaika me aryo obino nyuma ka gityeko keto kaka me tic, calo ma gikonyo ki karata me 1843, ma gipwonyo i Mayo me 1842. I kare me yemo me acel me 1844, yemo me alpha me 1844, malaika me aryo kadi bene kare me kuro i ngec me nyako mapol obino, dok ka kwena pa malaika me aryo ominy ki teko i kibina me kambi me Exeter, ot Lego otyeko. Bang ene i yemo maduong, onyo omega, me 1844, Lacen me Kacok Obino piyo i ot Lego Pa en, pi tyeko me myaka alufu aryo ki acel piero adek ma ocako ki cik me adek dok ogik i bino pa malaika me adek.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Josiah, tere ni “lwongo pa Lubanga.” Ka obedo kabaka Josiah onyo Josiah Litch; gin weng nyuto calo cik me lwongo, calo kinyuto i lok me cik mukwongo, kede calo kinyuto ki dyer me guro me mwaka ma iketo anyim i ngeso apari ki aryo me Kwan me Jo-Lawi acel ki adek. Lwongo, dyer me guro me mwaka, kede cik mukwongo, weng gin nyig coc me mwaka 1840 kede mi tic cwin me malaika mukwongo. October 22, 573 BC, calo kinyuto i Ezekiel cura piero angwen, nyig acel, en nyig coc me October 22, 1844 kede yabo me bura pa jo-muto, dok bene en nyig coc me September 11, 2001 i yabo me bura pa jo-ma tye ka kom. Dano mo acel keken ma obedo ka lubo coc magi myero ongene tic pa nyig ma atye ka timo.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Ezekiel en nyig coc i iye yat me lok pa lanebi ma kikonyo i nukuto me cocce. Ezekiel tye ka kun co apari wiye abic go ba coko i anyim ceng i agiki me cabitara aboro. En bene tye ka i cabitara ma obedo i ngeye ka “kido me dog cing ma kiwoto ki dwogo me nek” kicwalo i Yerusalem, ma Ellen White lonyo ni en Kaniisa me Seventh-day Adventist. I cabitara apari ki acel me mukwongo, Ezekiel kikelo iye Kabedo Maleng me polo me rwate cikone, calo Millerites olwongo me timo i mwaka 1844, ki calo rwom man kombedi olwongo me timo.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Kombedi Ezekiel obedo ni ikomwu cing wek obed cingcung: kit ma en otimo weng, wun pe dong bitim kede; ka man obino, dong bibed ni uwoto ni an Atye Lubanga Katonda. Ezekiel 24:24.
When This Cometh
Ka Ma En Bino
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Ka wa oo i kare me agiki i nino me agiki ma gin ma Ezekiel olworo tye dong tye ka dwogo i joma Lubanga, ka dong wa oo i cing me cing me Ezekiel. Ka i ngeyo ni Ezekiel kwanyo cing i kom alufu acel ki mia angwen abicel ki angwen, ci i ngeyo man i rwom me yie ki ngec ma tye ki gen ma pwodhi ma otyeko pwodhwong, ni gin ducu ma Ezekiel olworo i cocce tye ka nyutu kit me pire tek me timbe ma lubu i nino me agiki ma tye ki alufu acel ki mia angwen abicel ki angwen—ka i ngeyo man, ci “bin ungweyo” ni “Ladit” en “Lubanga.”
We will continue these thoughts in the next article.
Wabed wa tiyo ki tam ma eni i bar tic ma acoya.