Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Ezekiel obedo layik mo i kare me ciko alama i kom mia acel ki apar angwen alufu. I cabitara acel, gitye kanyo kawo Ezekiel dok i Gang Kaleng.
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.
Kare obedo ni i mwaka adek ki piero, i dwe ang’wen, i nino ang’wen ki abic me dwe, ka an atye i kin jo ma otero calo jeńga i cok pa aŋa Chebaro, polo oyabo, ci an aneno neno me Katonda. I nino ang’wen ki abic me dwe, ma obedo mwaka abic me cal pa kabaka Jehoiachin, lok pa Rubanga obino bot Ezekiel lakwena, wot Buzi, i lobo pa jo Chaldea i cok pa aŋa Chebaro; ci cing pa Rubanga obedo kun iwiye.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Atye aneno, ka twero, yamo ma dite bino ki i nyoro, polo maduongo, kacel ki mac ma twongere pire kene, ci ler obedo ka rwome; dok ki i dye awot nywal ma calo rangi pa ambara, ka aa ki i dye mac. Ki i dye bene onywal calo kit pa jami aryo ma tye ki kwanyo. Man en kit ma gitye kwede; gitye ki cal pa dano. Ki ngat acel acel i kin gi obedo ki wang aryo adek, dok ngat acel acel obedo ki skraba aryo adek. Tye pa gi bene rwate; ci poto tye pa gi calo poto tye pa nyako dyang; dok ginywal ler calo rangi pa kopa ma giyeco maber. Gi bene obedo ki cing pa dano piny i bwo skraba gi i nyim me gi aryo adek; dok gi aryo en gitye ki wang gi kacel ki skraba gi. Skraba gi oribe acel ki acel; pe gicako loko ka gitye ka cito; ngat acel acel cito anyim atir. Keken i kom kit pa wang gi, gi aryo-ni obedo ki wang pa dano, kacel ki wang pa labwor i tung lacuc; dok gi aryo-ni obedo ki wang pa dyang i tung cam; gi aryo-ni bene obedo ki wang pa oroma. Kit man aye wang gi obedo kwede; dok skraba gi oyaro malo; skraba aryo pa ngat acel acel oribe acel ki acel, dok skraba aryo okwalo kom gi.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Gin dano-gu dok cen ma tye ka acel agek; kama cwiny no obedo me cito iye, en gin-gu no docito; kede pe gubedo ka loko ka gitye ka cito. Me cal pa gin ma tye kong, kit me nen-gu obedo cal macalo gudu me mac ma tye ka maco, kede macalo kit me dit pa taala: dong obedo ka wiic malo ki piny i kin gin ma tye kong; kede mac no obedo ka lengo, kede ki i mac no pego maleng gubino woko. Kede gin ma tye kong gudweyo gi gudok cen macalo nen pa marac me pego maleng. Ka an atye ka neno gin ma tye kong, ne, tye tyenoloko acel i piny i but gin ma tye kong, ma tye ki wang-gu angwen. Kit me nen pa tyenoloko no kede tic-gu obedo cal macalo langi pa berilo; kede gin angwen-gu gucwal ki cal acel: kede kit me nen-gu kede tic-gu obedo macalo tyenoloko ma tye i dye tyenoloko mukene. Ka gicito, gicito i wi bok-gu angwen; pe gubedo ka loko ka gitye ka cito. Kede me bero-gu, guromo malo atika ma omedo lworo; kede bero-gu gucwec ki wang doko twere i wi gin angwen-gu. Kede ka gin ma tye kong gicito, tyenoloko-gu bene gicito i but-gu: kede ka gin ma tye kong gulworo malo ki aa i piny, tyenoloko-gu bene gulworo malo. Kama cwiny no obedo me cito iye, en gin-gu no docito; kuma no aye cwiny-gu obedo me cito iye; kede tyenoloko-gu gulworo malo i nyim-gu: pien cwiny pa gin ma tye kong obedo i tyenoloko-gu.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Ka ento mapol meno odhi, magi bene odhi; ka ento mapol meno ochung, magi bene ochung; ka ento mapol meno iigiyogi malo ki aa i wi piny, roda bene iigiyogi malo ka tye cok kwedgi: pien cwiny pa gin ma tye ka kwo ne tye i roda. Ka kit mar polo ma tye i wi głowa pa gin ma tye ka kwo ne calo rangi pa kiristalo ma lworo, ma oyaro malo i wi głowagi. Ka piny pa polo meno, skrzydłagi ne tye kakare, acel ka neno i kom lawot mere; dano acel acel ne tye ki aryo ma okuto tung man, ka dano acel acel ne tye ki aryo ma okuto tung cha, komgi. Ka gitye ka dhi, ne awinyo dwogi pa skrzydłagi, calo dwogo pa pi maduong, calo dwogo pa Lakwena Mamoc Duku; dwogo pa lok, calo dwogo pa zastępa: ka gichung, ne gibwolo piny skrzydłagi. Ka ne tye dwogo ma aa i polo ma tye malo i wi głowagi, ka gichung kadi gibwolo piny skrzydłagi. Ka malo pa polo ma tye i wi głowagi, ne tye kit mar kom macalo tron, calo cal pa kwer lapis lazuli: ka i wi kit mar tron meno ne tye kit ma calo cal pa dano ma tye malo i wie. Ka ne awoto neno calo rangi pa amber, calo cal pa mac ma olwong gwok i iye doko orum, aa i cal pa dyegne malo nyaka malo; ka aa i cal pa dyegne piny nyaka piny ne aneno calo cal pa mac, ka ne tye ki lengo orum kwede. Calo cal pa lyeny ma tye i pol i nino pa koth, man aye ne tye cal pa lengo ma orum orum. Man aye ne tye cal pa kit mar ducu pa dwong pa Yehova. Ka aneno man, ne awoto piny ki wang'a piny, ka ne awinyo dwogo pa ngat mo ma tye ka loko. Ezekiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Ezekiel, lakwena ma otoyot i cawa me bedo jenyu, i piny jo Kaldea, pego oneno wangi ma pwonyo pwony acel me akica i Katonda ma lonyo pa Israel. Ka en tye i dike pa poto Kebar, kibone calo yamo malit oyubo ki i kabedo me north, ‘rwot malit, ki mac ma pyere ken, ki ler otum iye, dok ki i dyekone calo rangi me amber.’ Wilo manok manok ma kitegi pe atir, ma gikwanyo keken, ne gitum ki jami angwen ma tye gi kwena. Malo loyo jami magi ducu, ne tye ‘cal me tron, calo kite me got sapphire: dok iwiye cal me tron onongo tye calo kite me dano ma bedo iwiye.’ ‘Dong me cal pa jami ma tye gi kwena, kitegi ne calo lyel me mac ma dongo, ki calo kite me taala: ne odok malo ki piny i kin jami ma tye gi kwena; dok mac ne tye ma lero, ki i mac ne piripiri onyuto.’ ‘Dok i cherubim gin oneno kite me cing dano i bwo lotgi.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Ne tye ka tero i yo ma tek atika, ka obedo atem me nyutu ni i wang acel pe iyeng atata, gin pe obedo calo gin ducu tye i peko me nywal. Ento ka gitye ka cako, gicako ki rwom maber adier kacel ki rwo me cuny acel. Jami me polo ne gitye ka piro tero man, ka i wang jami ducu, i kom ker me safaya ma lengo, ne tye Jalanywal ma pe tum; dok oring ker ki dang me kot ma rwate, ma obedo alam me kica ki mar. Ka dwong me lengo pa jami man ogoyo Ezekiel matek, omoko piny ki wangne i lobo, ka dwon acel ociko ni ocer malo me winyo lok pa Rwot. Ci ne gimiye cike me gonyo me Israel.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
I mwaka ma kabaka Uzziah otoye iye, aneno bene Mukama ka obedo i kom kom rwot, maleng dok oyikore malo, ki lawi rwakame opongotyo i ot lego. Malo iwiye ne serafim tye ka kicung; acel acel ne tye ki skraba abicel: ki aryo ne ogwongo wangge, ki aryo ne ogwongo tiŋge, dok ki aryo ne oyero. Acel ne koko bot acel mukene, ka waco ni, Maleng, maleng, maleng, en Mukama me zasti; piny ducu opong ki dule. Ki jom me doggola ne ginyik atir ki dwon pa en ma ne koko, dok ot ne opong ki yamo. Ka dong awaco ni, Bi an atika! pien an acwer; pien an dano ma doge pe ler, dok adak i kin lwak ma doggigi pe ler: pien wangna oneno Kabaka, Mukama me zasti. Ka dong acel i kin serafim oyero oa bina, ka tye ki mac ma iyot i cinge, ma ne okawo ki tongi aa i kom kema me kwayo; dok oketo i dogna, ka waco ni, Nen, man omako wutuleni; dok gin maraco mamegi kikelo woko, ki granna dong olwoko woko. Dok awinyo dwon pa Mukama, ka waco ni, Ngat adwogo anga, dok ngat bicito pi wa? Ka dong awaco ni, An eni; dwoga an. Isaiah 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Nyim man omiyo bot Ezekiel i kare ma tamme opong ki lworo marac ma piny. En oneno piny pa kwaro ne ka obedo goba. Otem ma con opong ki jo pe i dano dok ok otamo iye. Dwon mar yom ki wer pa pak pe dong oning i kin otugo ne. Lakwena kene obedo goyo i piny me goyo, ka iye dwong-tem ma pe tye ki agiki ki tim marac ma tek ne ogengo malo. Gin ma en oneno kede ma en owino me loc marac pa dano ki tim marac ne otam can i chunye, kwo en oywak matek ceng ki dyewor. Ento cal me anyim ma ajabu ma kiketo i nyime ka tye cok ki aat Chebar onyuto teko ma loc malo, ma loyo teko pa rwodi me piny. Malo pa rwodi ma kicakke ki pyer ki tim okec pa Assyria ki Babylon, Lubanga pa kica ki adwong-ada obedo ka otimo loc i kom tron ne.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Apok-apok ma calo turu me rodo ma onen bot lakwena ni gi tye ka keto can moo i bwo yamo acel ma romo pe ki kwan. Tip me Mungu, ma onyutere bot en ni tye ka poro kacel ki loko turu magi, oyubo wat ma leng ki i yamo; kun dong piny ducu bene ne tye i bwo teko me En. Bino-bino me joma dong opwod odiko ne gitye ayot i lokke, me gwoko woko teko ki yub me jo marac, ki me kawo ber bot joma gitye ma amin me En.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Calo kit manok, ka Katonda tye ka oyabo bot Yohana ma omar i maru ngec me kwena pa kanisa i miaka ma bino, En omiye cing me geno me ni Lakwat weng tye ki mito ki gwoko lobo pa lwak Wiye, kun oyabo bote ‘Ngat acel ma calo Wu pa dano,’ ka wot i kin ceng me ciko, ma obedo pwony me kanisacel abiro. Ka pe Yohana onyutu bot lworo madit me agiki pa kanisa i wi teko pa lobo, onywaki bene rwom me neno loc me agiki ki warru me lwak ma gen. En oneno kanisa ka okelo i lweny ma bal keken ki lee ki calo pa lee, dok rwom me lworo lee eno ki cako twero i kom ngat i cwercwiny me to. Ento ka en otung’ i anyim i yoo me aa woko ki dumu ki koko pa lweny, en oneno dul madit i Gora Sayuni kacel ki Latin, ka tye ki, i kabedo me cing pa lee, ‘Nying pa Wonye ocoyo i wi yecgi.’ Dok odoco oneno ‘jo ma guno loc i wi lee, ki i wi calo pare, ki i wi cing pare, ki i wi namba pa nyinge, ka tye ka cung i wi nam me gilac, ka tye ki nanga pa Katonda’ dok ka wero wer pa Musa ki pa Latin.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Pwonyo magi tye pi ber wa. Myero wabed ka watwero niye wa i kom Katonda, pien kare acel tye anyim wa ma bi temo cwiny dano. Kristo, i Gór Olivet, odwogo dok otyeko me loko ikom ngol ma makwongo ma rwate ma obedo me bino ka pe ka dwogo mar aryo: ‘Ubibino winyo lok me lweny kacel ki wie lok me lweny.’ ‘Lobo acel bi aa malo i kom lobo mukene, kacel ki ker acel i kom ker mukene: kacel ki kec bi bedo, yec marac bi bedo, kacel ki yeny me ngom i kabedo mapatpat. Gini weng gin acakki pa can.’ Ento kata obedo ni profesi magi nongo pwonyo acel i kare me bal marac pa Yerusalemu, gin tye ki tic ma romo maber loyo i nino me agiki.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Wan wa tye ka cung i wot-nyim me tim madit ki ma lyeto piny. Profesy tye ka romore oyot. Ladit tye i doggola. Ceng acel pe romo, kare ma romo neno tutwal i wang wa, ma obedo me miti madwong bot dano ducu ma tye ka kwo, biro yabo. Yub me kare ma okato gibiro cako dok; yub manyen bibedo. Gin ma gibiro timo i wi lobo wa, pud pe onen i tam pa dano. Satana tye ka tic ki i bot dano calo jamoko me tic. Gin ma tye ka temo loko Dolo me Cik pa Kwantri ki nongo cik me twero lwongo gwoko Sabiti pa Ceng Dyeng acel, pe gitye ka ngeyo maber ngo ma adok biwoko. Kare me tem madwong tye ka cito cok i wang wa.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Ento lutic pa Lubanga pe myero genny i komgi keken i kare man madit me peko. I nying nino ma kimiyo bot Isaiah, bot Ezekiel, ki bot John, waneno kit ma polo alubore cok ki jami ma tye ka tim i lobo, ki kit ma opwod me Lubanga tye dit pi jo ma gin aye ma gene bot En. Lobo pe obedo ka pe tye gi Loyo. Tero pa jami ma bibino tye i cing pa Ruoth. Lubanga ma Lakwena pa polo tye gi cwercwiny pa weng lobo, bene ki twero me kanyo i kanisa pa En, i gwokke kene.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Watyeko we twero cwinya wa i kare mapol i opii pa Rwot, i tyeo, i akumu, kacel ki i peko me tam. Lutino me dano ma giko pe gityeko gikwanyo peko me rwom me tic i cuk. Myero wa geno i Lubanga, wa ye i En, dok wa mede anyim. Tic me lweny ma pe otuko pa lutumwa me polo, kacel ki ticegi ma pe ojuko i opii megi i wat ki jo ma i piny, nyuto ni cing pa Lubanga tye kato dul i kin dul. Jami me Wuc me polo tye ka waco bot dano acel acel ma tye i ticce, calo owaco bot Cyrus me kare macon ni: ‘An agwokki, kata bed ni pe inong’ena.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“I wang Ezekiel, Katonda dong olokke i cuk ki i tere bwon cherubim. Man tye me pwonyo luticce ni tek marok ma nyako me polo aye ma miyo gin rwot maber. En obedo ka tic kacel kwedgi ka gin gibalo tim marac dok gibedo maleng i iye cinggi ki i kwonegi.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Lanyut maraco ma owoto i kin jami ma tye ka ngwec ki yot pa piromber, nyuto dwong celer ma tic man obedo iye ka dong odok i anyim gitye ka tumu tyenone i agiki. En ma pe nino, ma jwijwi tye ka tic pi tyeko yubbe, romo tero ticce maduong i kit ma rwatte maber. Gin ma nen i tam pa dano ma gitye ki giko, ma obwolo dok obedo marwate, cing pa Rwot romo gwoko i kit ma rwatte maber tutwal. En romo yubu yore ki jami me tam me gengo yub pa jo marac, dok en bi kelo peko i tam pa jo ma giyubu marac i kom lwakce.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Orwate wa, kombedi pe tye kare me cwercwiny ki cana, pe tye kare me ye ni akalakala ki pe ayera. Kristo kombedi pe en Jatony ma tye i lyel manyen pa Yocef, ma kikoyo ki got madit dok gitye ka giyiko ki cik me Roma; wan wa tye ki Jatony ma ocung odoco. En Oba, Mukama me zasti; en obedo i kin kerubini; dok i kin lweny ki yamo pa rok mapol, en pud orit lwak me en. En ma loyo i polo en Jatony wa. En pyero atemona weng. En neno mac me anyim ma nyutu ni omyero otem tipu ducu. Ka twero pa oba onongo bibalwongo piny, ka acwiny pa lworo me Obanga bibedo ka yaro i iye cwiny pa kec me en, lwak me en bibedo maber i cingge.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ezekiel tye calo kwan me jo ma gimo bedo i kin jo alufu acel ki mia angwen ki abicel, ci but buk i kom buk yeng ma pe twero kwanyo, ngec pa iye i kacam me lagwok rwate kede ngec pa Isaiah ki pa John i ndani me kacam me lagwok. Wan kombedi tye i tem me tempel, ma en tem me aryo i kin tem adek ma keto cing i kom jo alufu acel ki mia angwen ki abicel. Kare meno en pwony me pwoc ma Lakwena me Ber bedo otimo i pwonye me tyen lok pa Malachi adek. Kote me pwoc ma i tem adek, en “kumbeni” me mac pa Malachi ma “myero item cwiny dano ducu.” Ka malaika me adek oo i nino 22 me October, 1844, Lakwena me Ber obino piny cutcut i tempel pao ci otero nyako mapol ma miyo ngec i yat me kare meno donyo i Kacok Maleng Tutwal, pi keto cing i kom jo ma leng pao; ento nyako me kare meno ogolo, ci ka oo i 1856, mwony me Millerite me Philadelphia olokke bedo mwony me Millerite me Laodicea, ci i 1863 odoko kanisa me Seventh-day Adventist me Laodicea.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Malaika adekacelu ma obino calo cing i nino 22 October, 1844, ojukke ka pe tye iye i mwaka 1863, ka dong odok cen i nino 11 September, 2001. I mwaka abicel ki abicel ma oryeko, temo pa hekalu ma otino calo kit ma nino 22 October, 1844 otyeko konyo iye, kombedi dong tye ka ityenyo doki. Abicel ki abicel tye calo culu me ajwaka me profesi pa mia aryo ki abicel, ka mia aryo ki abicel en cal me lok pa kare ma orwak i wer 11 zuwa 15 me Daniel 11. Mia aryo ki abicel, ki abicel ki abicel, en ningo i iye ningo mapat i wang-tek me hekalu me Ezekiel. Abicel ki abicel en cal me poko pa jo maraca ki jo marac, i poto me tyeko me yo adek me temo ma orwak i tic me pwonyo ma otwero pi Lakwena me Kacokke.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matayo abicel aryo acel ki abicel tye ki ngeyo adek me anyut, dok ngeyo acel acel nyutu pwonyo me poko ikin jo marac ki jo ryeko i kare me cing-tye me mia acel ki dyer abicel ki angwen alufu. Geno me jo pa Katonda ma kicako ikom cabit man en ni gin romo bedo yat ma ryeko ma tye ki mafuta me kwena me koko me dyewor. Geno megi en ni kiketo kwede ngat tic ma amin ma orito maber cani me tic ki talanta me ayera ma kimiyo gi me loyo i kare me pengalaman megi me geng-tye pa dano acel acel. Geno megi en ni kiketo kwede calo rom pa dyang pa Katonda, ma otie iye i tung cel pa cing-iye me tung-tyen, pe calo dyel ma i tung cam pa cing-iye. Abicel aryo acel ki abicel en cal me poko ikin jo ryeko ki jo marac i kare me cing-tye me mia acel ki dyer abicel ki angwen alufu. Abicel aryo acel ki abicel en acel ikin wok pa Ezeekieli.
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 acel kacel abicel me otwangwa wa, i acakki me mwaka, i nino me apar dwe, i mwaka me apar angwen ka i ngeyo ni gang moni ocwong’do, i nino acel-luwere-luwere eno cing me Rwot obedo ikomna, kede okela kuno. Ezekiel 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Caka mar abicel abicel me dwong me pinyol kelo kit ma 22 October tye ka nyutu, ma dong kinyutu kede lorica mewang me kare me pwony ma otwong. I 22 October, 1844, doro acel oyabere ki doro acel otwong, pien kucel aryo pe oloke ki kucel aryo ocakore.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
I anio malaika me kanisa i Filadelufia coc; Gin magi kobo en ma Ler, en ma Ada, en ma tye ki lagony pa Daudi, en ma ryeko, ci dano mo pe romo ciko; ci en ma ciko, dano mo pe romo ryeko; Angeyo ticci: nen, atye ka keto i wangni dogola ma oyabe, ci dano mo pe romo ciko: pien in itye ki tek matin, ci ikwato lokna, ci pe ianyero nyinga. Niyabo 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kristo owaco bot malaika me Filadelifia ni En ngeyo ticgi, ni En oketo i anyim kanisa me Filadelifia doggola ma oyabore. Doggola meno oyabore ki “lagwok me Daudi,” lagwok ma iketo i kom Eliakim.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Kadi inibedo i nino, abiro lwongo ladit-na Eliakim, wot Hilkiah: kadi abiro rwako engo-ni ki rwot-ni, kadi amedo teko i en ki dogola-ni, kadi abiro keto loc-ni i cing en: kadi en obedo dano me wonyo pi jo ma tye i Jerusalem, dok pi odi pa Judah. Kadi lagwic pa odi pa David abiro keto i ngom cing en; ci en oyabo, ci pe tye mo ma twalo; dok en otyeko, ci pe tye mo ma yabo. Isaiah 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
I nino ma Eliakim olwonge iye, en oloko ki Shebna marac.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Mano kit ma Rubanga Mukama me zasti weng owaco ni, Dhi, i bedi bot jadit ma gwoko mwandu man, bot Shebna, ma tye loyo gang, kendo iwaci ni, In bene ikwene gin angwen kany? Kede ngat mo angwen ma in tye kwede kany, ma omiyo i tongo beri kabura kany, calo ngat ma tongo kabura pi en atwec malo, kede ma yero ka bedo pi en kene i lwala? Nen, Mukama biro tingi woko gi poj maduongʼ marac, kendo adwogi adwogi biro pinyi. Biro girogi matek kendo biro cwali calo bolo i piny ma lac; kanyo ibiro tho, kendo kanyo ryeng mot me ducu me wawyi obed wichkuot pi gang me mukungu ni. Isaiah 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Kwanyo i kin jo nyako marip ki jo nyako pwoch, ma otwero kit me Shebna ki Eliakim, notye otimme i dwe mar apar wiye aryo, nino me abiro ki aryo, mwaka 1844, ci bene i mwaka me aryo wiye abicel me twec me Jehoiachin, ma obedo dwe mar apar wiye aryo, nino me abiro ki aryo, mwaka 573 BC. I Ezekiel cuk mar abicel ki aryo, jo marac ma tye i iye Adventism, ma Jerusalem pego nyutu gin, pego bene nyutu calo jo moni abicel ki abicel ma gucamo kwede i anyim ceng. Kwanyo mar Jerusalem pego nyutu cik me Sunday, ma bene obedo alam me yo ma tyeko cawa me kagonyo roma me jo mia acel ki pyer abicel ki angwen. Cawa man me kagonyo ocako i dwe me Ocob pa itic 11, 2001, ci Yesu en Alpha ki Omega, pi meno dwe me Ocob pa itic 11, 2001 calo acakki me kagonyo pego nyutu agiki, i cik me Sunday.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Nino dwe apar wi acel me September, mwaka 2001, ne kikonyo ka otip i dyere me keto lawede ki yo me kubbe i kut me Minneapolis me mwaka 1888; pien Siita White nyuto ni ka ot paadwong me New York opoto i 9/11, Kwo me Neno 18:1–3 ne otimme. I kare meno, calo i mwaka 1888, en nyuto ni malaika me Kwo me Neno apar wi abicel ne olwongo piny weng me tiyo ki ler pa Lubanga. Bunt me mwaka 1888 en ne opore ki bunt pa Korah, Dathan, ki Abiram, ma bene ne gin ki co apar abicel ki piero dyecel mapol ma gujuko kacel i kubala kwogi. Jo bunt apar abicel ki piero dyecel i bunt pa Korah ki luticce i lok me acakki me Israel macon ne ginyuto anyim me co apar abicel ki abicel ma ne gucamo cogo i wang ceng i agiki me Israel macon.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Lutela piero abicel me Adventism me Laodikia ma gwi i wi cik me Ceng pa Dyewor, kacel ki apar abicel me mia aryo i 9/11, tye ka nyuto kare me kul, ki cikany me namba abicel piero (ma en nyig coc me kwanyo atir ki gin marac) me tic calo kit ma nyutu cako ki agiki me kare me kul. Bed ni gin apar abicel me mia aryo me jo mwony i kare pa Musa, onyo lutino dako apar abicel me luka i Ezekiel acuku mar wic abicel ki aryo, onyo lukeno adek me kwanyo ma tye i Matthew acuku mar wic abicel ki abicel, onyo mwaka mar abicel ki abicel me poj i Ezekiel piero abicel; nyut nyut weng me cikany pa namba abicel ki abicel, rwate gi kare adek me miaka mia aryo ki abicel ma opwod i 207 BC, 313, ki 2026, calo ma gilubo acel acel.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Abicel apari dwdwong me abicel apari, ka onwoyo, ma kawo rek ducu me abicel apari i rwom me tim-ber. Doko acel ki i lakric me kwena me ker ma kimiyo Petero, wek oyubi terang i ngec me i mung me ayat piero abicel. Kityeko cing-gi dok i kare mapol i kom caden mapol loyo adek ni ayat apari tye ka i Daniel apari wiye acel oryem me lanyut ma tye ka twero me historia ki mwaka 1989 nyaka cik me Sunday, ma en aye historia ma piny i mung me ayat piero abicel. Labongo me dogola pa Juda kombedi tye ka yabe wheel pa Ezekiel ka Oyabo historia ma piny i mung ma bi tyeko kwena me Wo me Dye Ceng pa nino me agiki.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
I kin lok ma lubu-ni wabimedo niangocak twol pa Ezekiel ma tye ka nyutu tic kacel ma tok adwong i kin lwak i nino ma agiki. Ezekiel cura acel i acakki pa lok man, kacel ki but lok ma rwate ki en ma ki kawo ki i Testimonies, volume abic, bino bedo kabedo wa me temo ka wa mede i lokgi. Ka twolgi kiketo iwoto gi ma myero, kacel ki rwakogi ma myero ki twol mukene me historia pa profesi, wabinyutu ni mwaka mia adek ki abongwen acel ki nino abicel ma omiyo malaika mukwongo tek i August 11, 1840, bene Ezekiel onyutu en calo miaka mia adek ki abongwen, ma otube ki mwaka acel ki kabedo acel me mwaka marac acel pa kwo me Yerusalemu; dok ni bino pa marany man me profesi tye ka niangocako pok pa nishan pa lwak mia acel ki pier adek ki abongwen abic.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Nino dwe me 27, 1299 gii 1337 tye ka nyuto myaka adek ki aboro acel i cako pa myaka mia acel ki piero abic (dwe abic) me Niyabo 9, akwana 10. Myaka mia acel ki piero abic no tye ka rwatte ki myaka mia adek ki dyer acel ki dwe aparo wiye abic me akwana 15. Ci, cako pa kare aryo magi, tye ka cobo laini acel me profesi ma ogik i tyeko pa peko me 1838 ki 1840 pa Josiah Litch, dok omako cing tingo ki miyo tek me mwolo pa Millerite. Kwo me gin ma otime no i cako pa Adventism, omako cing tingo pa luk hongo mia acel ki angwen aparo ki angwen aryo calo alam i wang cike me Dyeng Nino Sabato. Omiyo, myaka mia adek ki dyer pa Ezekiel, ki mwaka acel ki nucu (1.5) me turo pa Yerusalem, tye ka nyuto agiki pa laini me profesi ma ocako i 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Bino myero ni wabedo ka watam bal i kom dako man aa i *Testimonies*, voliyum abic, ka i ceng mapol ka gin pe gityeko kwano coc ma bino.