The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Riny pa prɔfɛsi ma an atito ni ‘anyuulet pa Josiah’ cako ki buntu pa Israel macon, ka gin gikwero Katonda calo kabaka gi i mwaka 1097 BC. Abaraka adek me acel (Saul, David, ki Solomon) gitito ni gilor wang dwe apari me mwaka mo adek acel, ki i 1097 BC wa tye ka oo i 977 BC. Ka Solomon oto, buntu pa Jeroboam ki dho gang apar me tung anyim me anyomyo gityeko riny pa abaraka adek me acel, dok gicako riny pa abaraka i nyomyo me tung anyim ki me tung anyima.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Rwak me acel mamegi tye calo cing me adwogi me adyere mapol, ento acel ki i dul me adyere ma gitye ka kwo kwede en rwak me rwot me agiki adek pa Yuda—Yehoyakim, Yehoyakin ki Zedekiya—ma bende giweyo cing pa Kuro, Dario ki Atakiserikse. Kuro, Dario ki Atakiserikse bende giweyo cing pa cikgi adek ma gidhi i 516 BC wa i 457 BC; ma bende giweyo cing pa malaika adek me Niyabo me Yohana me apar wiye angwen ma gibino i 1798, Apiril 19, 1844, ki Oktoba 22, 1844, calo ma keken. Lok me gin acaki pa malaika adek me Niyabo me Yohana me apar wiye angwen dong tye ka rwatte dok nywal-nywal atika i kare me akaka pa lukwena mia acel ki angwen dwe angwen, ci ka nyuto ni rwak me profesi ma cake ki kwiro pa Saulo calo rwot oo i agiki ne ka kanisa ma loyo anyim gi kwiro i cik me Ceng me Yat ma cok bino. Rwak meno tye ki dul pa rwot Yosia, ma dwogo cen wa i buntu pa Yerobowam me Betel ki Dan i 977 BC.
Twenty-two
Apari ki aryo
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Jeroboam tye ki nyig coc me namba abiro aryo, pien en oloyo pi mwaka abiro aryo, ci dong obino kwanyo cadenne i iton lok me gin ma namba abiro aryo kelo ka twero, ma obedo nyig coc me rwatte pa Lubanga ki dano calo kikonyo ki neno pa marah pa Daniel i nino me abiro aryo, ki namba mia aryo ki abiro, ma i iye, namba abiro aryo obedo acel me apar.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Kare nino duc Jeroboam ocako kwede bedo kabaka bene myero abicel me aryo; ci onino ka kwede ojwok kwede kwarone, ci Nadab wode omedo bedo kabaka ka loce. 1 Kings 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“At-One-Ment,” ma owaco rwom me rwako acel pa Ubanga ki dano, en tic pa Kristo ma ocako i nino 22 pa dwe mar apar, onyo dwe mar apar (Gregorian); apar tyeko aryo ki aryo me twentye tye me rwom pi aryo mia ki twentye. Jeroboam ocako keno me otyeko dog otino me baaka i Bethel ki i Dan, ci dong obedo cing me nyuto woro ma pe en ada me Sunday i kube ki rwako acel pa kanisa (Bethel: te ni kanisa) ki gavumenti (Dan: te ni ngolo).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
I kare Jeroboam oyubo Shekem i got Efraim, dok odak iye; ci oa kunu, dok oyubo Penuel. Dok Jeroboam owaco i iye kene ni, Kombedi lo kal macalo bidok i gang Daudi: Ka lwak man odwogo malo me timo cwiny i ot pa Yehova i Yerusalemu, ci cwiny pa lwak man bidok cen bot rwotgi, ma en Rehoboam rwot pa Yuda, ci gibinak an, dok gidok cen bot Rehoboam rwot pa Yuda. Pi man rwot oketo tam kacel, oloso nyarimaco aryo me lwet, dok owaco botgi ni, Peko mapol un me tye malo i Yerusalemu: nen lubaŋi, in Israel, ma okwanyo ci outo ki i lobo Ejipt. Dok oketo acel i Betel, dok mukene oketo i Dan. Dok gin man odoko grɛk: pien lwak odhi me coyo anyim acel, wa i Dan. Dok oloso ot pa kama me malo, dok oloso ajwaki ki i kin lwak ma piny tutwal, ma pe obedo ki i nyig Lutwi. Dok Jeroboam oketo dyel i dwe me aboro, i nino me apari ki abic me dwe, calo dyel ma tye i Yuda, dok ocwako i wi keno. Itye manoketyo i Betel, ka ocwako bot nyarimaco ma en oloso: dok oketo i Betel ajwaki pa kama me malo ma en oloso. Omiyo ocwako i wi keno ma en oloso i Betel i nino me apari ki abic me dwe me aboro, ma en i dwe ma en kene ocako ki i cwiny ne; dok oketo dyel bot jo Israel: dok ocwako i wi keno, dok owoto yubilo. 1 Rwodi 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Iye i lok me acakki pa dyec apar me anyom me tua, ne tye kacel ki tuntu ma onongo kicako keto calo kit me Israel me kwero Katonda calo Kabaka, dok bene calo tuntu pa Aaron ki nyinyo me wic me mwogo ma omedo goolo. Tuntu pa Aaron ne tye i lok me acakki pa Israel me kare macon, ka tuntu pa Jeroboam bene ne tye i lok me acakki pa dyec apar me anyom. “Lain malube i lain” Aaron, calo lakwena maduong, kelo cal me kanisa, ka Jeroboam bene, calo kabaka, kelo cal me gavumenti. Tuntu magi aryo me acakki gin lain acel ma tye kacel ki tuntu me acakki pa jo Israel i mito kabaka dano.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Tye kare adek me mwaka mia abicel ki piero abiro tye i historia maleng ma kikelo adwogi i buk me Ezekiel, ka acel kwede rwate ki rwodi, acel dok kwede kacwiny maleng, ka acel dok kwede jolo mony. Tye kare adek magi rwate ki can me Aaron, (kacwiny maleng), Saul (jolo mony) ki Jeroboam (rwot). I kin calo adek me lanebi, ajwaka ki rwot, en rwot Saul aye ma ngeyo ni obedo ka laneba; Aaron obedo ajwaka, dok Jeroboam obedo rwot.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Ci obedo ni, ka jo weng ma ngeyo en cono dong oneno ni, nen, en tye ka loko lok me ajwaki i kin jo ma tito lok pa Katonda, ci lwak oto lok i kin gi kengi ni, Gin man ngo ma otwono i kom wot Kish? Saul bene tye i kin jo ma tito lok pa Katonda? Ci dano acel ma aa i kabedo acel ci odwoko owaco ni, Ento ngat ma en won gi en ngat angwen? Pi man lok eno odoko dog-obita ni, Saul bene tye i kin jo ma tito lok pa Katonda? 1 Samuel 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Kanisa ma longo tye iye lakwena ma mwaka adek ki apar, ladit pa lwong ma mwaka adek ki apar, kacel ki kabaka ma mwaka adek ki apar; tye ka kikelo anyut ki Ezekiel ma ocako i mwaka adek ki apar, Joseph ma ocako ticce i mwaka adek ki apar, kacel ki kabaka David ma ocako bedo kabaka i mwaka adek ki apar. Kanisa ma longo tye ka kikelo anyut i kitabu pa Ezekiel i cukwi mwongo abicel me agiki, calo ot lega ma opong piny weng, dok kanisa ma longo en Philadelphia, ma en kanisa me abicel, ma aa ki i kanisa adek ki abicel.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Laino pa prɔfeti me Yosia ma ocako i mwaka 977 BC otum i cike me Sunday ma cok-cok bino. Pwonyo me gwoko kwo adii ki me cano alama i wi mia acel ki angwen apar ki angwen ma ocako i December 31, 2023, ocako ka Michael otye piny me cogo dano aryo ma tye caden i Revelation apar wi acel. Mwaka 2023 otyeko bino mwaka apar aryo angeyo i nyuma pa September 11, 2001, calo Alien and Sedition Acts me 1798 bino mwaka apar aryo angeyo i nyuma pa Declaration of Independence i 1776. Loc pa Jeroboam me mwaka apar aryo ocako i 977 BC ka prɔfesi pa Yosia pegi okelo i wang. I kare meno, prɔfeti ma pe owok i 1 Kings cabitara apar wi adek, otyeko kwayo tim me bal pa Jeroboam calo Moses otyeko kwayo tim me bal pa Aaron, ki Samuel otyeko kwayo jo ma gwayo kabaka. Kwayo meno ma tye kwene i kom tim me bal ma pegi cako piny, ma kwena pa prɔfeti ma pe owok, Moses, ki Samuel peyo, gitiyo me nyuto dwogo madu me malaika me adek i cike me Sunday. En aye kwena me gengo ma pegi lando ki ensign, ma pegi nyuto i historia pa Jeroboam calo lok me anyim pa Yosia ma ocako ki “sign.”
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Ka nen, dano me Mungu onongo obino aa ki i Yuda ka kwo me lok pa Lakwena i Bethel; ka Yeroboam onongo otimo ka tye but otwero me cwako yubani. Ka ocako koko can ikom otwero i lok pa Lakwena, kede owaco ni, In otwero, otwero, man aye lok ma Lakwena owaco; Nen, latin acel obibinywalo i gang Daudi, nyingne Yosia; ka ikomyi aye onywako lulub leb me kama maleng maleng ma cwako yubani ikomi, ka cogo pa dano bene obicwako ikomi. Ka iye odiyo anyut i nino acel kanyo, ka owaco ni, Man aye anyut ma Lakwena owaco; Nen, otwero obiyaa woko, ka yobbo ma tye ikome obed opong woko. Ka obedo ni, ka kabaka Yeroboam owinyo lok pa dano me Mungu, ma onongo okoko can ikom otwero i Bethel, opor cingne ki aa i otwero, ka owaco ni, Mak wot kumene. Ka cingne ma oporo ikome ogeng peke, pien pe onongo twero dok drewone kene.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Kadi owang altar bene oyabeke, ci pro me altar opwodany ki woko ki i altar, calo cing me anyuta ma dano pa Mungu omiyo kunu i lok pa Mukama. Ci kabaka odwoko owaco bot dano pa Mungu ni, “Komb ira wang Mukama Mungu mii, kadi i lega pi an, me cingi adok bot an dok.” Ci dano pa Mungu onek Mukama, ci cing pa kabaka odok bot en dok, ci obedo calo ma obedo kwede con. Ci kabaka owaco bot dano pa Mungu ni, “Bi gangna kweda, i yweyo keni, ci ami ibin me acaki.” Ento dano pa Mungu owaco bot kabaka ni, “Ka iromo miyo an abic gang mii, pe abidony kwedi, kadi pe abia camo mugati onyo amato pi i kabedo man: pien kumeno aye lok ma giciko an kwede ki lok pa Mukama, ka gikwano ni, ‘Pe icam mugati, kadi pe imat pi, kadi pe idok ki yo acel ma ibino kwede.’” Omiyo odok ki yo mukene, ci pe odok ki yo ma obino kwede i Betel. 1 Kings 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Kwak pa lutino ngat adwong en aye pe camo kacel ki Jeroboam, kata ka iye obedo kede culu me “diyo me ot mamegi,” tye rwate ki Herod ma ocwalo ni Salome dibo me kerre.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Ka ceng ma opor obino, ma Herode i nino dyelane ocako cam madu me telo pi dyelane bot rwodi, jotelo me anywal madit, kacel ki jodito mapol me Galilaia; ci ka nyara Herodia en aye odonyo iye, okwanyo myel, keken omiyo Herode kacel ki jo ma obedo kede cwiny maber, rwot owaco bot nyako ni, Penya odek mo keken ma imito, an amiyi. Ci osingone ni, Ode keken ma ibipenya, an amiyi, wa i abic me kerna. Ci odoko oko, owaco bot minne ni, Anga ma apeny? En owaco ni, Gic wic Yohana ja batija. Mark 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Cik Herod me cing me rwom me obedo i nino me nywalone. Herod en cal me Roma, kadi dong rwot apar ma tye i Niyabo lok apar wiye abiro gi twero me piny apar ma Roma opwonyiwore iye i Daniel abicel aryo, kacel ki cing stop apar me i wiye abicel aryo. Nino me nywalone kiketo cing ka rwom me abicel acel oyubore ka rwom me abicel aryo oyubo ka cik me Sabato me Ca tye ka bino, dok i kit man, en nino me nywalo me United Nations calo rwom me abicel aryo i porofeto me Baibul. I cik me Sabato me Ca ma tye cok ki bino, rwot apar, ma Jeroboam oketo cal i twol apar me anyom me kabedo, gi yee me cwalo rwomgi bot lela pi saa acel i Niyabo lok “abicel aryo”.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Pien Obanga ocweyo i iye i cinggi me timo dano i tamme, ki me rwatte, dok me miyo locgi bot lebec, wa i kare ma lok pa Obanga obino temo. Niyabo 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Ka wa pud wanwoyo ku porofeti pa Ezekiel i otino acel me angwen, wa bineno dong kare “apar wiye adek” ma Ezekiel kene oyero nyutu kare anyuta. Waymark apar wiye adek magi, ka wangeyo gi i kit ma romo, gityeko i kin piny kacel ki jo pa Katonda. Piny ma Ejipt tye ka nyutu, kiketo iye kare anyuta ma twero acel ki acel, dok Tiro kiwaco piye wang acel, dok i kare mukene acel ki acel ma tye abicel ki acel, Yerusalem en gin ma owaco i kom. Buk-ni ocako i mwaka 592 BC, ma en mwaka me adek gangwen i cik pa Yubili ma apar wiye abiriyo, dok otino me angwen piero acel i Ezekiel onyutu ni October 22, 573 BC en agiki pa cikno. Cik pa Yubili onyutu kare me kwayo akeca pa jo mia acel ki angwen dong abicel ki angwen ki angwen, ki i 9/11 wangweny i cik me Sunday ma tye cok-cok ka bino, ma dok kinyutu i fractal pa lok me kare acel-luworo kanyingi ki i December 31, 2023 wangweny i cik me Sunday ma tye cok-cok ka bino. Kare aryo magi weng, kiketo gi i kit me lanyut ki i August 11, 1840 wangweny i October 22, 1844.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
I nino Agosto 11, 1840, pe onongo tek dong dano mapol ma pe, ento Yesu Kristo bene kene obino piny calo malaika marac me Yabo 10, ma ocwalo buk matin ma jo pa Katonda nono myero gikwat kendo gicam. Malaika acel no dok obino piny i 9/11 me keto cingero me cako kare me kwayo. Malaika acel no obino piny i December 31, 2023 me cweyo kwo dok pa lakwena aryo ma jo ne ginyo i yo me dala maduong’ pa Sodoma ki Misiri, kama bene rwot ne gipanyo iye. Kubo piny no nyuto cako me kare me agiki pa kwayo. I iye kare matin ma opwodopwodo ki cal pa December 31, 2023 nyaka i cik me Sunday, Ezekiel, jadolo, kimiyo neno me ot pa lamo ma tye i polo. I kare meno, giloko en tong gwok, kendo owaco keken ka Katonda cike en me timo kumeno. Kwecwiny ma en tye iye omede nyaka i cik me Sunday ma tye cok bino, ma kiketo cal i balo Yerusalemu.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Calo ki i tyen pa Yohana, Ezekiel cikwone me gwoko buk ma tye i cing malaika ma donyo piny i Revelation apari, kede bene cakwe me camo buk pa yiak, akumu, ki naku.
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. Ezekiel 2:8–10.
Nin in, wodu dano, win gin an atito ni i; pe i bed ngat makwero calo ot man makwero: yabi dogi, ci icam gin an amiyi. Ka an angeyo, neko, cing acel oconi wa botu; ci, neko, buk man olokere tye iye; ci oyarere anyim; kicoyo iye i locu ki i dyer: ci kicoyo iye koko, ki yur, ki can. Ezekiel 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Lok ocako konyo calo lok ma tye ki dulo adek, koro meno obedo cal me piny cing lok pa malaika adek me Niyabo ware apar gi angwen. Koro pi meno en lok me kwanyo kit me malaika me adek ma twero cingo anyim onyo keto pwony i kom joma tye i Yerusalem ma gengo iye ka giiya kede ka gimiyo two pi bal me kanisa kede me ngom, calo kikonyo iye i Ezekiel acaki abiro kede i Niyabo ware acaki abiro.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ci ducu pa Katonda me Israel ocok dok malo ki i cherub, ka lacoo con tye, oo i wang dyiang pa ot. Ci en oluongo dano ma olwoko leno maber, ma tye ki kaalam me coc i bathe; ci Rubanga owaco botte ni, “Dhi i kin taun, i kin Jerusalem, kic ket cingany i wi wang cing co ma igol ki ma iye kwo marac pien abominacion ducu ma tye ka time i kinne.” Ezekiel 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Jo ma gami ilany pa cing gitye ka cwer pi grica me kanisa ki grica me ngom, dok caden pa Ezekiel odung i kom historia pa Jerusalem ki Egypto, ma en nyut me kanisa ki lobo.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Yic ma lonyo me cwinya pa Lubanga pe obedo atye ka otyeko bedo atir atir gic me teko ne. I kare ma peko ki can ma ot pa kanisa tye madit loyo, dul matidi ma tye ka ocung i lyel bino ka ikwo ki ywak pi gin marac ma tye ka timo i lobo. Ento maber tutwal, lega gi bino aa pi kanisa, pien jo ne tye ka timo calo kit ma lobo timo. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Cik acel eni: ‘Wubed i kin taon, i kin Yerusalemu, kadi wuket alam i kom wang wi cing jo ma kimar gi ma kiywok pien abomi weng ma tye ka time i kinne.’ Jo magi ma kimar gi ma kiywok bene dong gitye ka lando lok me kwena; gikwanyo bal, ginyuto tam, kadi gityeko pire tek. Mukene ma dong gitye ka nyero Mungu ginyuto lworo, kadi giwot piny i iye ka gicwoko cwinygi i wangge. Ento ducu lyel pa Rwot dong oaa ki i Israel; kadi bedi ni joo mapol pud giweko kit me dini, tekke gi tye kwede kadi yubere dong pe tye.” Testimonies, volume 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
I kin buk me Lamentations, lwor ki ma peko ma nyuto malaika adek me Revelation abino wiye angwen, lamentations ki mourning en malaika me acel ki me aryo, ci me adek en kwena me peko, cala ma en cim me yamo ma aa bot ceng wic, ma malaika angwen me Revelation abiro wiye abicel ma tye ka gengo, tye ka twero.
Egypt
Misiri
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
I buk pa Ezekiel, tye ka angewen wiye abicel me nino ma kinyuto. Nino mukwongo i dul me nino pa Ejipt dong tye i Ezekiel 29:1, dok en onyuto mwaka 587 BC.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
I mwaka apar, i dwe apar, i nino dwe apar ki aryo, lok pa Rubanga obino bota, ka waco ni, Wu dano, cwek wang-ini ikom Farao rwot pa Misiri, ka itito lok me nabi kwede, ki ikom Misiri lung: Lok, ka iwaci ni, Mano ma Ladit Rubanga waco; Nen, an atye ka i kwoni, Farao rwot pa Misiri, nyweno madit ma nino i dye yoo pi-ne, ma owaco ni, Kulu-na magi me aya ken, ci an ageto piri pi awona kene. Ezekiel 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 BC en aye mwaka me lweny me cing pa gang, ma ocako mwaka acel ki dwe abicel ma pud pe oturu Yerusalemu. I kare meno Ezekiel oyebo ni Katonda biwoto Misiri piny, kadi dong owot meno bimi anyuta bot jo pa Katonda peko gi me bedo lonyo i kare ma gitye ka geno lwong me Misiri. I agiki me cabitane, cike me ayaba oloko ni Misiri ibimiyo i Babylon; ci meno onyuto kare ma ruot apar gimiyo twero pa ker gini me abiro i Babylon me anyim—ker me aboro ma bino ki i ker abiro. Porofoeta meno otim otutunu mwaka “abicel ki abiro” i ngeye, i 571 BC, calo kiketo i agiki me cabitane. Pi meno cabita 29 tye ki cano mukwongo kede me agiki me yubu mwaka ma rwatte ki Misiri.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Ka obedo i mwaka marom abirii ki abiro me acel, i dwe me acel, i nino me acel me dwe, lok pa Rwot obino boti, ka lok ni, In wan dano, Nebukaderejar rwot pa Babilon omiyo lumonyne otiyo tic mapol ahinya marac i Tyrus: wi dano duto olok kwede, ki bak wang duto odok ka opuk; ento pe onongo acamo ne, onyo lumonyne, pien Tyrus, pi tic ma gitiyo i kom ne: Pi meno kit ma Rwot Nyasaye owaco; Nen, abimiyo piny Aicupito i cing Nebukaderejar rwot pa Babilon; ka en obikwanyo jo ne mapol, dok obikwanyo mekwene, dok obikwanyo gin ma omako; ka meno obed acama pa lumonyne. An amiyo ne piny Aicupito pi ticce ma otiyo i kom ne, pien gitiyo pi an, owaco Rwot Nyasaye. I nino meno abimiyo tung pa ot pa Israel opoke; dok abimi ni yango dog i dyer gi; ka gibingeyo ni an awobi Rwot. Ezekiel 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Higa mar iromo acel, dwe me acel, i nino me acel me roco apar ki abicel, tye ka nyutu nino madit me agik i kin nino apar wiye adek ma tye i Ezekiel, kadi bene en aye nino acel keken ma obedo lacen katyeni i ngeyo nino 22 Okotoba, 573 BC. En nyutu kare ma rwot me nyoro i Daniel 11:42–43 omiyo ne Ejipito, kadi bene kabedo ma rwodi apar omiiyo kergi me abiro ne ker me wolu ma aa i kin abiro. Kijwoko en i kare ma “tungu me ot pa Israel” ocako kum. I Isaiah, Israel okumo i nino me yamo me olaro.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
En obedo ni jo ma aa i Jakobo omed dongo kede twol; Israel bino pwod ki yubo, dok en bino tye cwal wang lobo ducu ki nyig yat. Isaiah 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Ka Ezekiel 29:17 otimere, kede ka jaa-rwot me Ejipt ma nino me Sunday law ma tye cok bino otyek iwot kwede bot leb me papacy, ceng me ngec me lacen obiwutore i kom Israel ma pe ki mwanya. Ceng meno ocako i 9/11 calo pwony matidi, calo kit ma ocakke ki Kristo ka onyuto yamo i kom joonywonyi bene pieno ka en ocer doki i lobo i nge ka en odongo cen bot Wonye i nge tye-berne.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Tim pa Kristo me yuno moo i kom jo mukwongo dako ni nyuto ni jo ma kiwot kwede opwonyo cwiny maleng, kede me miyo kuc pire tek i gin, obedo calo ton pi manok ka mbele poto madu me kot ma obedo me cako i nino pa Pentekosti.” Spirit of Prophecy, volume 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Tito Ezekiel me poto pire tek pa Misiri owaco i mwaka 587 BC, mwaka me dyeko; ka mwaka “apar wiye abiriyo” dong okato, tito meno oyubu. Oyubu i kare ma kinyuto ki namba “apar wiye abiriyo,” ci kinyuto lok me gin ma pe otyeko nyutu i Daniel apar wiye acel, cuk me piero adek. En myero oyub i kare me cingo nyigoc pa lakwena mia acel ki apar adek wiye abiriyo ki angwen, ma kinyuto i Ezekiel cuk me abicel. I kare me cingo nyigoc, kot me nyuma oculu woko, mukwongo calo nyinyilo i 9/11, ka dok culu mapol tutwal i kare me cik pa Sunday. Oyubu calo Isaiah owaco i “nino me yamo ma aa ki kuma oceng iye,” ci Islam en yamo me kuma oceng iye, ci Islam en “atic me atar” me adek. Lok ma Ezekiel myero cam en lok me adek i acel, ma tungcel me adek obedo lok me atar.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Lok pa Ezekiel apar wiye acel ki adek ma kiketo iye cengne ginyuto i but Yerusalemu, Misiri, ki Taya. Ducu bene gin obedo ka tye ka loki ikom kwed pa buntu ma nyutre ki namba “adek wiye acel.”
We will continue to consider the dating of Ezekiel in the next article.
Wan wabedo ki ngat ma itye ka pimo kare pa Ezekiel i coc ma abino.