Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
Ezekiel kinywolo ni en “lakwena ma yweyo,” pien en otic calo anyut me jo mia acel ki artamongwen ki ang’wen, ma i lok me abicel me bukke gin bene tye ka yweyo (ka ng’iyo ki ka koko) pi jo marac ma otimore i ngom kede i kanisa. I but lok ma wa cako ki i Testimonies ma wa tito i coc ma okato, Min White ocoyo ni, “Lanebi kene bene obedo jeni i ngom ma pe ni gangne, ka kwo me dwong-cwiny ma pe tye ki acaka kede tim me okec ma marac tutwal ne oloyo i wi gin duc. Gin ma en oneno ki ma en owino pi tyen lok me rwot me dano ki tim marac ne omwoyo cwinyne, ci en oyweyo matek camo ki dyeworwen.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Dul apar abicel acel ki angwen aluka apar angwen ni gin “jo ma okelo woko me Israel,” ma onywal‑onywal woko, calo ki Karezekiel ma okwanyo iye i opii me dwong. Tic me aket cing ma kinyutu i Ezekiel 9 en acel ki ma i Niyabo 7, ci wiye abicel magi aryo kinyutu ni tye ka tim i nino mag agiki.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Alam me twero ni pa lutic pa Lubanga man pe acel ki ma onen i wang-visioni bot Ezekiel.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Ki i kom lyecoboc, Lubanga tero kerubim; kerubim bene gin ma loyo wi yelo. Ezekiel otye me niang ki i wang-ber man ni Lubanga pe iwang keken, ento en aye ma tye ka loyo gin ducu, kata i kare ma gin ducu nen calo tye i pora ki i lweny. Nyako White waco ni “i yoo acel kombedi” lacen ka otito kit ma Lubanga obedo i kom lyecoboc, ka tero kerubim ma olamol tic pa piny, calo en bene otito pa John i kare ma en obedo i kabedo maleng, ka Kristo owot i dyere ekelezia abiro. Ezekiel ki John obedo calany pa jo ma bibedo i kare me kwanyo alama pa mia acel ki rom adek ki angwen, ma, calo neno me neno olemo, “Gin ma bibedo ka timore i piny wa pe pud jamo ma dano otyeko neno i marac.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Adaŋa i kare ma Mukwano White ocoyo lokke no, lokke no bene tye adwong i adwene me acel, ento i kare me mwono, gin nongo tyeko bedo ka gucobo maber tutwal. Myaka abidi mukato onyo piny, i waŋi in dong i twero par ni gin ma kombedi tye ka timore i wi lobo, ka rwate ki dwok me odur me Islam? Odur calo jami me cing me Islam i chapter abiro me Revelation bene kelo i iye dwok me odur ma i kit pa gin me tic me piny, ma aa ki kabedo me odur me North Africa. Odur gii ma dwok no pa yoo me gu aa iye i Africa rwate ki geografia ma Islam okelo i te cing gi. Islam obedo nywal me Ishmael, ci min Ishmael obedo Hagar. Tyen lok pa Hagar obedo “piro” onyo “tonyo.” I leb Arabic nying no kano bene kiwaco Hajar (هاجر), ci otwero rwate ki lwak acel ma kelo ni Hijra (dwok/piro pa Muhammad). Yubu me Islam pe ka rwate keken ki dwok me odur, ento yubu no bene tye ki tyen lok me dwok. Ngat mo onyo nino mo enongo oloto ni donyo me jo ma pe i yo me cik obedo nyutu me odur pa Islam?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Dano mo ame anyim ni akomunisti me wi lobo ducu obibedo i cing acel ki jomadit me Islam? Islam kacel ki teko me adwogi me jowilobo ducu ma keto kit me noka onongo tye ka tye ka aa i otchot ma pe tye ki agiki, calo kit ma kitabu me Revelation 9/11 oyelo onego acel acel, dok otchot ma pe tye ki agiki nyuto yik-yik me teko me Satana. Towi me lawot ma tye kombedi gi aryo ni, calo Buk me Adaa ma pe loko owaco, gitye gin me tic pa Satana.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Ka gin obino tyeko [tyek tye ka] caden gi.’ Kare ma jo caden aryo ne myero gini lok kum gitye ka rwate ki bongo me okok, ne ogik i mwaka 1798. Ka gitye ka macalo cok ki agiki me ticgi i mung, lweny ne myero olwong kwedogi ki teko ma kikobo calo ‘lee ma tye ka tye ka aa ki i dog ot pa piny ma pe ki agiki.’ I kan nyingi me rok me Yuro, tekogi ma ne rwate i Kanisa ki i Gamente, pi myaka mapol, ne Satani orito gi kun tic ki bapapa. Ento kany, ki nyuto kene anyuta manyen me teko pa Satani.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Ka White kany tye ka nyuto ni kelo me socialism obino i kare me French Revolution, dok bene ka anyuto ni Satan bene loco teko me upapa. Teko me upapa bene aa ki i otchot ma pe tye ki dogola i Revelation apar wiye abicel aryo, dok i Revelation cura abicel wiye abicel, Islam en yamo ma oaa ki i otchot ma pe tye ki dogola. Pwoc dong pud tye kene; ber nining, neno me cwiny ma aa ki polo obedo tye ka mini lok me ada ni, “Gin ma gibitimo i piny wa pe pe dong ka dano onwongo pe kata arokogi i tam”? Ngat angwen ma onwongo ni Islam dong bibedo ka yayat i Europe dok kombedi ka cako luro i Americas? I onwongo ni tuny-tuny bibedo ka yayat i wilobo ducu pien globalists me United Nations, European Union, ki democratic party me United States?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ngat ma olamore ni ot me pwony pe obedo ka nywal iye ki lim me rwom pa komunisita ki pa Islam ma kombedi kinywalo ki lim me mot pa cente me tax pa lwak ma pe onongo gireyo ni cente gi me tax bibedo tiyo me balo lobo ma tye ka miyo cente me tax?
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ngat ango ma oneno i wotoro ni Great Britain bitye kwanyo ki coko cing pi cweri ma nyaree me rangi adii dong olwo kede i kacel, opor, oketo i twero, dok otinyo ki Islam? Dwon bot dano pol twero nyuto adier ni cing acel acel me komunizim ma dong obedo i historí me lobo pa dano weng obedo pe atir dok opoto lweny, ento nyig yat me soshalizim me Britain dong tye calo pot pa kwene me soshalizim, kit ma pe tic me tam me dul gwok komi ki me polityk me sistem man pe otimo.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ngat mo oneno i cwinye ni ginywalo cato me piny bedo ki twero me donyo ki yat me kwedo wek gubedo ki gwoko dano pol atika, kelo to pa dano mapol malo atika million apar wiye abicel ki abiro?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ngat ma ocako ni jo calo George Soros, Bill Gates, ki Anthony Fauci ibibikanyo botgi me timme ticgi me lobo marac me ajwaka ka pe tye ki apila mo keken?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”
Ka Lacoo White owaco ni pe ibino iki neno tam me ateri ikom gin ma obedo tye ka timore, en owaco man i bwo cawa me aket abila me jo mia acel ki aryo alaboro angwen. En obedo ka lubo lokone ikom ciko pa Kristo i Matayo aboco aryo ki angwen, kama en ocako coc ni, “Pwonye man tye pi berwa. Myero wa cing niye wa i kom Katonda, pien cawa tye ka bino cok i nyimwa ma bibedo ka temo cwiny jo. Kristo, i wi Got me Oliva, oworo adwogi me tyeko ma lweny, ma myero obed ka wyelo bino pa dok bino Kwene me aryo.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Pwony ma en aye atye ka nyuto dong bene gin calo anyut me Ezekiel kacel ki John i ka ot me ler, ka pwonyo ni gu ngeyo ni Mungu en aye tye ka loko gin ducu. I kin pwod ma kombedi tye ka bedo, kacel ki can me kwena, pwod kacel ki kwena ma ono twero medde dok bedo ma tugo tek ka gin me historia tye ka nyime, gin ma gin lugen me Mungu, calo ma ginyuto pe keken i Ezekiel kacel ki John i ot me lamo, ento dok bene i Isaiah, pe bino ywak i historia i yoo ma miyo Lubanga wic pa dul keken ka gungeyo ni kata gin ma pe wa oneko wang cen gin bene pud tye i bwo loc pa Mungu.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Oto wiiye ma tye ka rwatte ki wiiye mukene tye ka kwanyo yo me gin acoya ma pe kiwoto i tam, dok en aye gin ma timore i kare me aciki ma cako i 9/11. Pwony ma myero onongere, onongere keken ki bot jo ma, ki yica, donyo i Kabedo Maleng Atye Maleng, ci nen Kristu ki lyel me Woto ka ryeny ka aa ki i Arka. Ka ducu ma ber nenene otino manok calo Daniel owaco i tuk acel me apar, dul ma nongo kony ki i lyel no kiyaro ki aa bot jo ma tonge ki aa i wang acel no.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
An adwong Daniel keken no aneno wang acel: pien jo ma bene tye kweda pe oneno wang acel meno; ento lworo maduol dok obino i kom gi, me gino onongo gi ngwenyo wek gipong kengi. Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Tye ma dit loyo pud romo kwanyo ki i but gin ma tye i cawa me coc mukato, ento wa bino lok i kom anyom acel ka wa tyeko coc man. Wa dong oneno i coc ma okato tyen lok me namba abicel ki abicel, dok mapwod wa omedo cawa i kom namba adekel. Leber ma aa ki i buk Ezekiel pe en namba me tyen lok keken, ento ber wa mukwongo ongene maber ki mogo i kin tyen lok me namba magi ka pud pe wa cako dwoko jami ma tye i nywalanywala obed maleng.
Seventeen
Apar wiye abicel ki abicel.
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Jami adek me myaka mia abicel aryo ki apar marom aryo tye ka nyuto kare me myaka apar wiye abiriyo acel ma cako i agiki me ginacoya me kanisa me Smyrna. Ki i 313 nyaka 330, myaka apar wiye abiriyo acel tye ka kit ma nyutu cako keto cal me lebec.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Mwaka mia aryo ki piero abic ma ocako i mwaka 457 BC ocung i mwaka 207 BC, imyaka abiro me nyuma pa lweny pa Raphia, kadi imyaka apar me ikom lweny pa Panium. Ki i Raphia oo Panium ne tye imyaka apar wiye abiro, dok man keto kit me akwana me mung ma tye i akwana me abicuen pa tyen 40, calo kikelo ni i tyen 11 nyaka 15 me Daniel 11.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (dok bene ngene ni Ptolemy IV) obedo ladito ma olwongo Lweny me Raphia i mwaka 217 BC. Otiyo calo kabaka (ka dok Farao) me Misiri me Ptolemy ki i 221 BC wa i 204 BC, omiyo oloyo i ker ne pi mwaka apar ki abiri. Otyeko cako ker ne mony me lweny me Raphia, ento oto ka lweny me Panium pud pe otum.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Lweny me Raphia ma kelo kite me Lweny me Ukraine ocako i mwaka 2014, ka United States okelo lok me “color revolution” i Ukraine. Ptolemy IV, kabaka me anyim abic, mito kwo me Vladimir Putin, ma ocako dwong pa rul ame i 2000, mwaka acel ma pe lutino me ryemo pa alufu mia acel ki pyer abirina angwen (144,000) obedo ocakke i 2001. Calo ki Ptolemy, Putin bene ocako me rule ka pud lweny me Ukraine pe onongo ocakke, ma kikwanyo calo lweny me Raphia ma ocako i 2014. Ka Panium pe pud obino, Putin, calo ma kikwanyo i Ptolemy, ki kwanyo woko. Putin ocako me rule i 2000, pien meno rwatte ki cakke me kare me ryemo ma ocako mwaka ma olubo i 2001. Mwaka apar wiye abiri ki abic me calo ma kinyuto i Ptolemy nyuto kare ma Putin rule iye, ci en timo meno i kare me ryemo.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trump ma ocakke ki agiki me mwaka mia aryo ki abicel ma ocako i 457 BC, keken tye i it historia ma opong kuc ki opoto, acel acel ki Putin, historia ma tye ki mwaka apar wiye abiro ki acel, ma ocako ki lweny me Raphia. Nya-dii (Putin) ki lanebi me adwong ba (Trump) gin bene tye i it historia ma opong kuc. I historia meno, lee, ma kiketo calone ni “labong jo lutwo ni,” ma nyuto twero me papa, tye i agiki me mwaka apar wiye abiro ki acel cawa me Raphia wa i Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Mwaki 321 kelo cik pa Ngeye Cawa Mucung’ i Amerika, dok 321 tye ka i kin mwaka apar wiye abicel ki abiriyo ma aa ki i Edict of Milan i 313 wa cawa me kwanyo pa imperio i 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Gin mukene ma kitye ka kireyero aa i Kwero Marac me Abalo pa Josiah, calo lwongo kede, cako dul pa Jubilee me apar ki abiricel me Jo-Yuda. Aa i Kwero me Abalo pa Josiah, ma en ducu dok mabor me cweyo adwogi i Testamenti Macon, ni nongo wa i Nino dwe me Okotoba 22, kireyero gin mukene ma piny Millerite aa i Nino dwe me Agusto 11, 1840 wa i Nino dwe me Okotoba 22, 1844; ento ma tye pire tek loyo, kireyero gin mukene aa i 9/11 wa i cike me Sunday. Kare me rwate pa alu me mia acel ki angwen ki angwen kireyero ki dul pa Jubilee me apar ki abiricel aa i Josiah wa i Nino dwe me Okotoba 22. Namba apar ki abiricel en cal ma rwatte ki gin mapol me tek i kare me rwate, dok namba apar ki abiricel en kabedo ma wil pa lor pa Ezekiel gangwenye kany.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
I yo me lok mung ma piny pe ngene i akwana maromo abicel me Daniel, calo kinyutu i akwana apar nyaka i akwana apar ki abicel me dul acel, agwata kikube i twero ki namba “17” i kare me rwom Ptolemy. Yo me lok ma aa ki lweny me Raphia i akwana apar ki acel nyaka i lweny me Raphia i akwana apar ki abicel obedo mwaka “17”. Lok me yo meno keto Donald Trump i dyere me myaka apar ki abiriyo ma lweny aryo meno kinyutu. Cal me leb me lee ma kibedo kicweyo dok kiketo i gangi Amerika ki Trump kinyutu ki myaka “17” aa ki 313 nyaka 330. I akwana acel me dul acel, Ezekiel tye i mwaka maromo adek me rwom me Jubilee me “17”. In dong ineno ka i duto ni namba apar ki abiriyo nyutu acel i wiil ma Ezekiel oneno i Kabedo Atye Maleng Madit?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezekiel en cal me nge nyo ma nyutu jo magi i kare me cing pa cege, ma ki lwet me lworo dong ginyuto donyo i Kabedo Maleng Atyet. Gin obedo jo lubanga pa Petero.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Wun bene, calo got ma tye ki kwo, kibudo woko calo ot me cwiny, kapat me ajwaka maleng, me twero cwalo misango me cwiny, ma atir i wang Katonda ki i yoo pa Yesu Kristo. 1 Petero 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
Gin ocwero gi tic me tito kwena bot lwak me karacel pa Mungu ma con dok gin tye ka woto ka lubang kengi, pien kicako cako kwena ni lwak me karacel pa Mungu ma con pe bino neno onyo winyo.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Ci owaco ni, “Wod dano, wek iya in acam, kadi opongi i iwangk tutwal ki kitabu man atye ka miyo ni.” Ci acamo; dok i doga obedo macweet calo kwedi pi lonyo. Ci owaco ni, “Wod dano, dwi, idhi i ot pa Israel, ka iwaco lokna botgi. Pien pe atuma ni bot lwak ma lokgi pe ngene kede lebgi tek, ento bot ot pa Israel; pe bot lwak mapol ma lokgi pe ngene kede lebgi tek, ma pe itwero niang lokgi. Adaa, wa obedo ni atuma ni botgi, gi wa winyo ni. Ento ot pa Israel pe gibibino winyo ni; pien pe gibino winyo an: pien ot pa Israel weng gi dongo cwiny dok tek cwiny. Nen, amedo wang ni obedo tek ka twero ki wanggi, dok cogo ni obedo tek ka twero ki cogogi. Calo adaman ma tek moloyo lwet, emedo cogo ni obedo tek: pe ilworo gi, kadi pe obedo ni ipeko pire tekwanggi, kadi bedi ni gi ot ma jwok.” Ezekiel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezekiel kiciko ni opwony kwena obedo ni opoyo cing bot jo me ber pa lagwok mukene, calo gin kitye ka gikelo tyen lok i jo Protestant me historia pa Millerite kacel ki kanisa me Seventh-day Adventist pa Laodicea i nino me agiki. Ka en okwero me opoyo kwena man, remo pa gin ma gityeko woko pe kiwacciyo gi bino bedo iwiye.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Wod dano, acaki i i wang acung me ot pa Israel; pi meno win lok ki i doga, dok imi gi ciko me goba ki botta. Ka awaco bot dano marac ni, In ibed ka tho adier; ento pe imiyo ciko botte, onyo pe iloko me ciko dano marac ki i yube marac me, wek iwar kwo ne; dano marac meno obitho i tim me bubo ne; ento rem ne abipenyo ki i cinga ni. Ento ka imiyo dano marac ciko, dok pe odok ki i marac ne, onyo ki i yube marac ne, obitho i tim me bubo ne; ento in iwaro tipu ni. Dok bene, ka dano atir odok ki i atir ne, dok otimo bubo, ka aketo goro me kwoce i nyime ne, en obitho: pien pe imiye ciko, obitho i richo ne, dok atir ma otimo pe bibed ka poo; ento rem ne abipenyo ki i cinga ni. Ento kadi bed ni imiyo dano atir ciko, wek dano atir pe otim richo, dok pe otim richo, en obikwo adier, pien otyeko gamo ciko; dok bene in iwaro tipu ni. Ezekiel 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
I lebul me acel ki acel apar mag buk Ecekiel, en onyutere ka balo Yerusalemu, ka ginyutu kun i kare me visiɔn ka ikin dyer Kebar, ka i cuk, dok ka i Yerusalemu. Kigolo en me tito kwena pa piny-kec me kwede ni ngol obedo ka tye ka bino i Yerusalemu. Kwena man pa ngol ma tye ka bino i Yerusalemu obedo kwena ma dong con giye me acel ne kanisa me Seventh-day Adventist me Laodicea. Kwena man nyuto ngol ki kwero pa lwak pa Katonda ma tye i Yerusalemu ma pe gitye ki cing-nyut pa Katonda. Kwena ma Ecekiel ocako me nyuto obedo kwena pa cik me Cungu ma tye ka bino cutcut.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
I kin acel wiye caku apar ki acel ma iye adwogi ni keto piny, Ezekiel olokke kwedi, dok pe owaco dok ento ka Katonda oyabo doge me awaco ma yam; ci man odongo nyaka i cawa mar opwonyo pa Jerusalem, ka dong en dok twero waco.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Atye cwiny odonyoi i ai, kedo oketo an iwiye tyen na, eka owaco kwana, owacci ni, “Dii, ilok keni i ot mamegi. Ento in, aa wat dano, nen, gibiro keto tol i komi, gibiro tweroi kwede, ci pe ibiro aa woko i kin gi. Kadi bene abiro miyo lepini olum i dakin dogi, wek idok ngat matuk, pe ibiro bedo ngat manyuti gi bita: pien gi ot marik. Ento ka awaco kwedi, abiro yabo dogi, eka ibiro wacci botgi ni, ‘Man aye ma Ladit Rubanga owaco; ngat ma winyo, wek owiny; ngat ma juko, wek ojuk: pien gi ot marik.’ Ezekiel 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Ka Yerusalemu opoto, Ezekieli dok odok ki twero me loko dok.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ka obedo i mwaka apar wiye aryo me twek wa, i dwe me apar, i nino me abic me dwe, dano acel ma olot ka aa ki Jerusalem obino boti, ka waco ni, “Taun gucweyo.” Ka cing pa Rubanga obedo kweda i otino, mapwod ngat ma olot pe obino; kadi en oyabo doga, okato wang i kare ma obino bota i dyaang; eka doga oyabore, an pe adong olil. Ezekiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Kweyo pa Yerusalemu kanyutu tye cing ki kweyo pa kanisa me Laodicea pa Seventh-day Adventist i nino me agiki. Kweyo meno otimme ka jo ma kikwongo ocilo kido i Yerusalemu i cabitara me abiro acel ki abiro cing acel (chapter nine) dong kikelo malo calo kanisa ma loyot. Jo me Laodicea ma tye i kacel pa Yerusalemu kikwayo woko, dok jo mia acel ki angwen rom acel ki angwen alif kikelo malo ka ker me weng me ducu kigero. Ker meno me weng me ducu kiketo calo lakweny pa gengo ker me kica i apwoyo. Ker me kica i apwoyo rwate ki ker me weng me ducu i cike me Sunday, dok ker aryo magi kiketo i rwom me historia me profesi ma nonge i buk pa Ezekiel. Cabitara apar acel me akwongo, ka Ezekiel kiketo i kin kit ma rwate ki kany me lagony, kwanyo lok i kom pwony pa kanisa pa Lubanga ka jo pa Lubanga lokke ki ngec ki i kanisa ma lweny, ma kigonyo ni otwero ki bel me ngano kacel ki yat marac, dok doko kanisa ma loyot, ma kigero ki twero me ceto pa ngano pa Pentekoste.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Koni in, laloc maraco ma itye prince pa Israel, ma nino ni obino, ka tim marac bino wa kwede agiki, Mukama Katonda owaco man: Gol diadem, ki iwal korona; man pe bino bedo calo mukato: kwiri en ma obot, ki ibedi en ma malo piny. Abiro kelo obal, obal, obal i kom man: ki pe bino bedo dok, nio ka en ma twero pa man obino; ka dong abiro miye. Ezekiel 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zedekia obedo rwot me agiki pa Yuda, kede en aye “laco marac me Israel, ma nino ne obino” i but gin matye i yo. Nebukadinezara ne obedo cok me tero Yerusalemu, dok babani pa Zedekia ne gibikwanyo woko ki Babilon, ma dok gibitye me obalo ki Mede ki Persia; gin ma dok gibitye me obalo ki Yunan; dok gin ma dok gibitye me obalo ki Roma. Loko ma adek poto i Roma, ma en aye lok me kwena ka Rwot “ma rwone tye kakare” bibedo ka gamo babani me ker pa kica i cako me keto ker meno i kom yatariya.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Boti i ‘rwot marac ma pe lengo i wangaceng’ obedo ni ceng pa kwano madit ma agiki dong oo. ‘Kwany diademi,’ inongo i twero pa Ladit, ‘kadi boti korona.’ Pe wa nyuto keken ka Kristo Kede onywako Kerne, ka dong Juda onongo twero me bedo ki rwot dok. ‘Abilo rwako piny, rwako piny, rwako piny en,’ man obedo cik mar Lupiny me kom tron pa ot pa Daudi; ‘dok pe bibedo dok, nio ka En ma rwate obed mamego bino; dok abimiyo En.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
I kare me kot ma agiki, ma ocako ka yeny me joni ma tye kwo ocako i 9/11, Kristo keto tyen lok me ker marom.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Ka anjelo angwen oywako, Kristo biyiko Ker me.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Kare me yubo cako i 9/11, dok i kare me cik pa Ceng Nino Pa Yweyo, got maleng me wenglyelo kelo awot malo malo iwiye ot pa got dok iwiye got weng.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Lok ma Isaya wodo wa Amoz oneno ikom Juda ki Yerusalemu. Dok ibedone i nino me agiki, got pa ot pa Lubanga bine cike iwi got, kidi bine yelo malo loyo tum; ci rok ducu bine lung iye. Kacel dano pol bine bino, ci gibine waco ni, Wabed ka wa aa, wa dok wa tino i got pa Lubanga, i ot pa Lubanga pa Yakobo; ci en obed wa pwonyo i yo ne, kadi wa bene wabine wot i kore yo ne: pien cik bine aa ki Saiyon, kadi lok pa Lubanga bine aa ki Yerusalemu. Isaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
I nino 9/11, yamo onongo oyabbe ka pud odwokke, ci man oyubo cakke me keto woko Ker me Daniel aryo, ma kelo calo got ma pe ngweno ki cing ma kibuto ki i got, ma tyeko piny lungwen.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Anyuta man en omiyo i mwaka 1847 ka obino wa lwak pa jo-wote me Advent ma tye ka gwoko Sabato, dok ki i kin jo-ni, manok keken ma gineno ni gwokke onyo tye ki tek ma romo tero dogola kin gang pa Katonda ki joma pe oyie. Kombedi cobo pa anyuta man ocako kene ka nen. ‘Cako pa kare ka peko man,’ ma kelo woko kany, pe tye ka lok i kare ka dog-goba-cwer me cwerobwiny bicako cwero, ento i kare manok tutwal ma tye anyim ka pe gicwero, ka Kristo pud tye i Kama Maleng. I kare meno, ka tic me warru ociko ka tayo, peko bibedo ka bino i lobo, dok bwal bicwer tam, ento gibinwongo ginageng me pe gikwanyo tic pa malaika me adek. I kare meno ‘koth me agiki,’ onyo yweyo me kot ki i wang pa Rubanga, bino, me miyo teko i dwon malac pa malaika me adek, dok me yubo jo-maleng me cung i kare ka dog-goba-cwer me agiki abiriyobino cwero.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Kriso cako Ker Maco ma pe tum i kare me kot me agiki, ci Kerne tye iye Ker me kica ma kiketo i apii kruc, dok tye iye bene Kerne me wic ma tye i cik me Ceng Nino Dyeng. Zedekia oo i Babilon (Ker me acel), oo i Medo-Persia (Ker me aryo), oo i Girik (Ker me adek) ci oo i Roma pa lugen ma pe ngene Lubanga (Ker me angwen), nyuto lok me ginac ma tye ka telo i Ker me kica. Ginac meno nyuto rwom me lok me ginac ma rwatte kwede, aa i Roma pa Pope (Babilon me cwiny, Ker me abic), oo i Amerika me United States (Medo-Persia me cwiny, Ker me abic ki acel), oo i United Nations (Girik me cwiny, Ker me abic ki aryo), ci oo i kub me acel me rwom adek pa lakwena, kwene, ki lanebi ma goba, ma gin weng ka rwom acel tye ka timo Roma me kare-ni (Roma me cwiny, Ker me abic ki adek ma aa i ker aryo ki abic).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Loyo pa keri meno i Daniel aryo ochany ki got, kadi jo ma tye amin pa Lubanga gin got i wi ot-adoro.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Wubedo, calo lwet ma tye ka kwo, gibedo ka yubo woko bedo gang me cwiny, kapat me layub ma maleng, me cwayo yo cwayo me cwiny, ma ka kwo i wang Katonda pieno i Yesu Kristo. 1 Petero 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Triumph marac ma pe tumu no oloyo ker pa lobo, dok oo cwec piny weng. I Ezekiel otela mar piero angwen wangwen niooo i agiki pa bukone, ker acel meno kinyuto calo kacok pa Aboro ma oo cwec piny weng ki pi pa kwanyo ngima.
We will continue these things in the next article.
Wan wabed dong mede ki jami eni i lok adwogi ma bino.