There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Iye tye ka dok tye ka caku “apwoyo wiye adek ki acel” ma dok ki ngec pa nino i buk pa Ezekiel; abicel meki tye ka lube ki Yerusalem, abicel meki tye ka lube ki Misiri, ka acel tye ki Turo. Lok me ngec magi weng otwero keto i kine me kwero, ma namba “apwoyo wiye adek ki acel” tye ka nyuto. I mwaka ma olubo pieny pa dak pa Ezekiel ma oto pi tuu pa cwercwiny, ma omako cako pa tero me adek, Ezekiel otyeko ciko me loko marac i kwede Misiri, ka nyuto ni bino bedo piny ma obale pi imyaka marac angwen.

And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

An abicako piny me Ejipiti bedo gungu i dyere me gweng ma gitye gungu, kacel kibugegi i kin bug ma gitye obalo, gibed gungu pi mwaka artam; kadi dong an camo jo Ejipiti i kin lwak, ka an tiyo gikwanyo i gweng magi. Ento i yoo man Aya Rwot Katonda; Ka agiki i agiki me mwaka artam, an bicoko jo Ejipiti ki i kin lwak ma gicamogikanyo iye: Kadi an bidwogo poj me Ejipiti, ka an biterogi dok cen i piny me Pathros, i piny me dakgi; ka gibedo kanyo ker ma omwony. Ezekiel 29:12–14.

The siege began in 587 BC, when Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Lworo gang ki mony ocakke i mwaka 587 ma pud pe onywalo Kristo, i kare ma kiciko Ezekiel me lok. I tyeng me ‘apar wi abiro’, mwaka 571 ma pud pe onywalo Kristo nyuto ni kibimiyo Ejipt bot Babulon pi tic ma kitimo. Jo ma kwano kare me gin mutimme i Baibul giketo tam ni acakki i mwaka 567 ma pud pe onywalo Kristo nio wa i mwaka 527 ma pud pe onywalo Kristo en kare me mwaki pyer angwen ma kinyuto i tyeng magi, ki acakki i kwena me ngolo kop me acel ma kiyalo i mwaka 587 ma pud pe onywalo Kristo nio wa i kwena ma kiyalo i tyeng me apar wi abiro i mwaka 571 ma pud pe onywalo Kristo, ni Rwot dong omiyo Ejipt i cing Nebuchadnezzar, wanongo kare me ‘mwaki apar wi abiro’.

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Lutino pa Nebukadinezara olwongo olatye lacedo matek i kom Tiro (okwongo pa tyen obedo myero romo mwaka 13, okene 586–573 BC). Luger otyeko tic matek adada (wiye duto odoko lyel, ki batgi duto opwodho ka pe odok piny pi cwalo bito), ento pe gubino nongo lacam mo adek onyo gwok mo adek ki i Tiro kene. Pi tic man ma pe ocwalo lagam mo, Lubanga oyiko me miyo Misiri bot Nebukadinezara calo cul me tic (“wages”) pi tic ma lutino pame gucimo i kom Tiro.

And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

Kadi i bedi i ot acel, ka ucamo ki umato gin ma gitye kumiwu; pien tic pa jatic opore ki mipiro pare. Pe uaa i ot acel dok ua i ot mukene. Luka 10:7.

Nebuchadnezzar therefore took Tyre first, and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC; then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Pi meno, Nebukadnezar omako Turo me acel, eka i nge guro Turo pi mwaka apar wiye adek, kimiyo Misiri bote. Ma pud pe omako Turo, omako Yerusalem i mwaka 586 ma pud pe kinywalo Kristo; eka oguro Turo pi mwaka apar wiye adek, kadong i nge meno omako Misiri. Kimako Yerusalem i mwaka 586 ma pud pe kinywalo Kristo, kadong guro Turo ocake i mwaka 586 ma pud pe kinywalo Kristo, omedde naka i mwaka 573 ma pud pe kinywalo Kristo. Namba apar wiye adek oribbe ki United States.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

Mino White tito wa ni Yerusalemu i buk pa Ezekiel kare nyuto kanisa pa Seventh-day Adventist me Laodikea, dok Nebukadinezar, kabaka me north, nyuto teko pa bapope i nino me agiki. I kit me cik ma otic i lok me gin ma otime con i cabitara me abicel ki abiro, jokwongo pa piny me agiki ma nyuto Roma pa bapope, logi jami adek i cabitara meno. Mukwongo omako Yerusalemu, eka Turo, dok i agiki Misiri.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Ngolo kop cakere i ot pa Obanga, kede tung me dini me jo Protestant i United States kiloyo kwongo mapud cik me Ceng Cabit pe obino. Tung me dini me jo Protestant ma oweko niye i United States mako kanica me Jo Adventist me Nino me Abiro ma tye i kit me Laodicea, ma nyuto jo “me con” me ariba ma kiweko gi woko, macalo kit ma kiweko Israel me con i mwaka 34 kede jo Protestant i mwaka 1844. Weko jo pa Obanga me ariba me con meno woko i mwaka 34 kede 1844 kinyuto i lok me gin mutimme con ma tye i lok me adwar me mwaka alip aryo kede mia adek me Daniel 8:14. Ngolo kop cakere ki ot pa Obanga, kede tung me dini me jo Protestant kingolo kop i kome mapud pe kingolo kop i kom tung me tam me loc me republika.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Pien kare oo cente ni ngol bikwanyo acakki i ot pa Katonda; ka bene ocakke me wa, agiki ma gitye ka pe ginywalo me Wang Aceng pa Katonda bino bedo nining? 1 Petero 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Lok ma cok kwede ikare me ngol kop pa Ejipt tye i lok me acel i kabedo me tuk tamongwen ki abicel, dok nino me agiki ma Ejekiel ocako tito ka kwede Ejipt tye i lok me apar ki abiriyo i kabedo acel. Kabedo man nyuto ni Roma me cencwari angeyo me medo kwon pa Porotesitani me acel, ka dong ki ngeye Taya, ma kelo poro pa kwon pa Republikani ma pe romo bedo i kare me cik pa Ceng me Aceng ma cok bino. Ka Taya (Amerika Acel) oyeko loyo nebuchadinezara i kare me cik pa Ceng me Aceng, Ejipt bene iwilo i cingne. I kare meno, twol me to ma opat pa bapa tye ka cango. Pe obedo ni twol me to pa bapa keken aye dong ocango, ento Ejekiel nyuto ni man timore i kare me kot me agiki.

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 29:21.

I yoo an acalo, abiro miyo rog me gang Israel otim, kadi dong abiro miyo ni ye me yamo dog i kin jo-gi; ci gin bibedo ni ongene ni An Atye Mukama. Ezekiel 29:21.

Jacob and Israel

Yakobo ki Israyeli

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

Isaiah nyutu ni Israel okulo, pio bungu, ci otwiyo lobo ducu ki nyig yat. En koth ma kelo hatua adek mag okulo, pio bungu, ki nywalo nyig yat, ci calo Isaiah waco, koth me agiki bino ka “yamo ma tek” ojuko. En dok nyutu ni i kare me okulo, pio bungu, ki nywalo nyig yat, bal pa Yakobo myero gikwanyo; ci lok me Ibru ma kigonyo ni “gikwanyo” te lokke ni giwoko pi bal.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

I kare, ka en okelo anyim, ibed boko kwede; en ogeng'yo yamo mege marac i nino pa yamo ma aa ki lobo me ceng. Pi man dong tim marac pa Yakobo biro kwanyo; kede man aye nyig adwong' weng me kwanyo balre: ka en timo kitek weng me otero macalo kitek me chok ma ogolo piny piny, lugo me yen kacel ki cal bala pe gibiro chung'. Isaia 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of Republicanism—the state. Just after the end of the thirteen-year siege of Tyre, the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.

Ka gimako yamo aŋwen (yamone ma ger) me lweny, tic me moko jo alip mia acel ki pyer aŋwen wie aŋwen ki kanyut cakere, dok i agiki gipoko jo ma ryek ki jo maraco i dini me Adventist, dok man ducu cobere i “nino me yamo me tuŋ wok ceŋ.” Kare me moko ki kanyut ocake ki kiro i 9/11, dok tum ki puko ducu i kare me cik me Ceŋ Cabit, ka lobo doŋ opoŋ ki nyig yen. Kare me moko ki kanyut obedo kare me tic ma mede anyim me miyo bedo maleng ki kwanyo jami ma pe leng, i yoo ma rwate ki Malaki adek. Ento i kare me mwaka apar wie abiro ma nino dwe me acaki ki me agiki ma i Ejekiel pyer aryo wie aboŋwen nyuto, loyo ker me abicel me lok akor me Baibul timere, kit ma ginyuto ki Jerucalem, lanyut me tuŋ me dini me Protestant—kanica—ki Turo, lanyut me tuŋ me tam me loc me ripablik—gamente. Cutcut i ŋe tum me gengo Turo i lweny pi mwaka apar wie adek, loyo ker me abiro me rwodi apar ma Ejipt nyuto timere. Tic adek me loyo Jerucalem, Turo ki Ejipt timere ka “tuŋ me ot pa Icarael” tuu oko, dok gimiyo ne yabo doge.

The dumbness of both the priest Ezekiel and the priest Zacharias ends at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob’s sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Bedo ma pe twero twak pa alamdog Ezekiel kede alamdog Zacharias gin aryo tum i kare me cik me Ceng Cabit, ma United States kede kana pa Balaam gin aryo gitwako iye. Rwot miyo ot pa Israel “yabo dog” i kare me cik me Ceng Cabit. I kare meno, dong gityeko kwanyo bal pa Jacob woko, kede giloko nyinge odoko ot pa Israel. Kwena ma gitito nyute i acaden me adek me bedo ma pe twero twak me adwar, ma Daniel nyuto; dong gimiyo Daniel kwena me Daniel cura me apar wie acel, ma bene obedo gin anena pa Habakkuk ma dong ‘twako kede pe kobo goba.’ Ezekiel, Zacharias kede Daniel girwate kede tito kwena me koko matek pa amalaika me adek, kit ma Jeremiah bene rwate kwede i cura me apar wie abic, ma gicikke bot en iye ni en bibedo dog Lubanga ka ce en ocung doki inge poto cwiny me acel.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Ango afera na ryeko pe kelo tum, ci kanyo na pe twero cango, ma kwero cango? Ibimedo bedo bota calo laco lyelo, kacel ki pi ma kato woko? Pi meno, Yehova waco buti man: Ka idok, ci abidwoko ni doki, kede ibino cung i wangna; ka iyer me marac ki me nengo, ci ibibedo calo doga: wek gin dok boti; ento pe idok botgi. Jeremiah 15:18, 19

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

Yesu nyutu agiki me agiki gicako kwede; ka 9/11, kot me lwok twero okwelo cako piny, kacel ki yat pa Yakobo cako medde; ka gityeko pwonyo kwic me Yakobo, gangi pa Israel bino owaco. Cako piny ma obedo ka 9/11, ma kot otimo, tye ka keto calo cako piny ma obedo i agiki me kare me cing, ka “tungu” pa gangi pa Israel cako piny, i kabedo ma tungu me Protestantism ma okwongo ki Republicanism gicung piny ki Nebukadnezzar.

At that point the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

I kare meno, kinyuto apokapoka i kin tung me goba me diini me Protestanti ki tung me adyer me diini me Protestanti, ma lut pa Aaron ma otwi, ma opoke ki lute mukene me kaka me Israel, obedo lanyut mere. Nino dwe aryo ma tye i cura me pyer aryo wie abongwen me Ezekiel nyuto lok me gin ma otime ma mako tingo bendera me jo tutumia mia acel ki pyer angwen wie angwen malo i kare me cik me Ceng Cabit ma cok bino.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time, typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Yore me cako donyo pa atuku, yabere pa atuku ki pongo piny ki nyig yat ocake i kare me kiro kot me agiki i 9/11, calo kare me Pentekote ocake i kare ma Kricito okuto ton pi manok i kom lupwonyere mere, gin ma otelo wa i Pentekote i kare ma pukere ducu otime. Cako donyo pa atuku i 9/11 i acaki me pwodo Yakobo (ngat ma kwanyo ngat mukene ki i kabedone ka en obedo iye), ma obedo kare me keto alama, onongo obedo lanyut me cako donyo pa atuku me ot Icrael (ngat ma oloyo) i kare me cik me Ceng Cabit. Cako donyo pa atuku i agiki tye ka nyuto apokapoka i kin jo me cikere ma onongo gitye con ki jo alip mia acel ki pyer angwen wi angwen, calo pukere pa mac i wi Got Karmel oketo apokapoka i kin ladwar Eliya ki ludwar pa Baal. Kinyuto apokapoka man ki dul jo acel ma, i yore me lok adwar, lewic makogi pi kwena me goba me kuc ki ber bedo, ki dul mukene ma gitye ki yomcwiny i yore me lok adwar, dok lewic pe bino makogi i kare mo keken.

The Six Dates of Egypt

Nino Mukene pa Egypt

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.

Ezekiel nyuto nino dwe mukene aŋwen ma mako Ejipt, ki nino dwe aryo i kin magi nyuto mwaka me apar wi acel, ki nino dwe aryo mukene nyuto mwaka me apar wi aryo me bedo i twec.

The Siege of the Eleventh Year

Lokero me Cwakka me Apar wiye acel ki acel

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

Ci obedo i mwaka me apar wiye acel, i dwe me acel, i nino me abiro me dwe, ni lok pa Rubanga bino bot an ka waco ni, In, Wod dano, aciko cing pa Farao kabaka me Misiri; ka nen, pe gibitweyo me cur onego, pe gibiketo piny me tweyo me tweyo, me miyo obed tek me mako pala. Ezekiel 30:20, 21.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

Atye obedo i mwaka me apar ki acel, i dwe me adek, i nino me acel me dwe, lok pa Rwot obino botna ka owaco ni, In cwin dano, lok bot Farao kabaka me Misiri, ki i bot dhok pa lulupere duto; In i diti mamega, isanana ki ngat ani? Ezekiel 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one, the fall of Egypt and its impact upon the world are identified.

I mwaka me apar wi acel me bedo i twec, i cura me pyer adek, bade Ejipt ki pa Farao kituro, ento bade Babilon kimiyo bedo tek. I mwaka me apar wi acel, i cura me pyer adek wi acel, kinyutu lwar pa Ejipt ki adwoggi mere i kom lobo.

The Twelfth Year & Jerusalem’s Fall

Mwaki apari ki Cwiny pa Jerusalem

The two dates in the twelfth year are located in Ezekiel thirty-two.

Nino abic i mwaka me apar wiye aryo tye i Ezekiel adek ki aryo.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

Atye obedo i mwaka apar wiye aryo, i dwe apar wiye aryo, i nino me acel pa dwe, ni lok pa Mukama obino boti, ka lokoni ni, In latin dano, ting il lament pa Farao kabaka pa Misiri, kendo iwacci bot ni, In itwero calo labongo matidi pa rok ducu, kendo in calo ryang madit i nam; pien iwuoto ki poto mamegi, ikelo can i pii ki tye mamegi, kendo ijako poto magi. Mano aye Mukama Rubanga waco; Pi meno abino yaro nyaba na i komi ki gurupu pa jo mapol; kendo gibino kwanyo ci i nyaba na. Ezekiel 32:1–3.

It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

Ci obedo boti bene i mwaka me apar wiye aryo, i nino me apar ki abic me dwe, ni lok pa Mukama bino botica ni, In latin dano, ywak pi dul pa Misiri, kacwal gi piny, en bene, ki nyare pa rok ma ngene, i kabedo me piny ma tutwal, kacel ki jo ma lor i dog bur. Ezekiel 32:17, 18.

Pharaoh and His Multitude

Farao ki Dulane Dano Munte Madiit

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

I yo me wiye adek acel ki acel me goba cing i kom Misiri, yoo me agiki owaco ni:

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

An atyo balobo me piny weng oyeng atir i dwon poto pire, ka acwako en piny i gehena kacel ki jo ma cito piny i bur; dok yadi weng me Eden, ma gi yero dok gi mabeco loyo i Lebanon, weng ma mato pi, ibedo ka gi cweyo tam i kabedo me piny ma piny tutwal. Gin bene odok piny i gehena kacel kwede bot jo ma oto ki pala; dok gin ma bene obedo kucne, ma odak i bwo cieni i dye lwak me lwak ma pe nyuto Ngat ma Nyen. Iromo calo ngat ani i kit me ducu i lacen ki i dit pa i kin yadi me Eden? Ento ibi kelo i piny kacel ki yadi me Eden i kabedo me piny ma piny tutwal: ibi nino i kin jo ma pe gityeko ngado, kacel ki jo ma oto ki pala. Mano en Farao ki lwakne weng, waco Mukama Katonda. Ezekiel 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.

I lok me ngolo kop ikom Ejipt ma tye i cura me pyer adek wi aryo, tyeng me agiki nwoyo lok ma tye i cura me pyer adek wi acel, gimedo lok ikome, dok bene gitye ki lok me agiki ma rwate ki en me cura meno.

For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

Pien abedo acako gro marac i ngom me jonyo; dok en biro keto iye i dye me jo ma pe gin gudo, kacel ki joma oto ki ligangla, en kene Farawo ki dwan joone weng, kuti Obanga Mukama. Ezekiel 32:32.

The Seventeen years of Chapter Twenty-nine

Myaka apar wiye abicel ki abiryo me Dul me Aryo ki Abicel ki Cekel Apar

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Nino manonge ma tye i kine me mwaka apar wiye abicel ma kikelo i cura me abicel ki acel me abicel anywola nyuto ni Nebukadinezara oloyo Ejipta, kede nino me mwaka artam me kweda pa Ejipta. Namba artam okelo tim me timore i tim me tim me tim me ataa, ma tye cal me miaka alufu acel ka piny obedo kweda.

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

Aneno piny, kadi bedi ne pe tye ki kit onyo kit pa cwec; dok polo bene, ne pe gibedo ki terang. Aneno got, kadi bedi ne giyugayuga, dok dyek ducu ne gicokcok mot. Aneno, kadi bedi, ne pe tye dano mo, dok winyo ducu me polo ne gicwer woko. Aneno, kadi bedi, kabedo ma ne tye ki anyim ne odoko tim, dok taon ducu ma iye ne gubale peke i wang Obanga, ki i lwor me iye ma tek. Pien kwonyni Obanga owaco, “Piny ducu bicak; ento pe abimedo kwone ducu.” Jeremiah 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction are set forth.

I agiki me mwaka pyer angwen me bedo gunda pa Ejipt ma kiwaco pire i Ezekiel dul me pyer aryo wiye abongwen, kinyuto cer me agiki pa jo maraco ki tyeko gi matwal.

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

Lworo, ki dog ot, ki otego bene tye i komi, in ma idak i lobo. Ci bino bedo ni, ngat ma polo ka aa ki i dwon lworo obino turo i dog ot; dok ngat ma aa ki i dyer dog ot obino makke i otego: pien dirica ma aa i polo wang acel oyabore, ki gude me lobo oyeko cung tutwal. Lobo peke opwodde woko lweny, lobo oywekke woko ducu, lobo oyingiringi matek adada. Lobo obino dyer ka dok ka ka ngat matamo kongo; obino kwanyo woko calo ot matidi; ki tim maraco mego obino bedo mapek i kome; ci obino poto piny, pe bino aa powu dok. Ci bino bedo i nino eno ni, Rubanga obino ukko zasti me jo ma tye i malo, ki kabaka me lobo ma tye i lobo. Gin obino cokke kacel, calo jo ma otim bal cocoke i dog ot, ci obino twero i kal kikome, dok nyuma ni nino pol obino nenegi. Isaiah 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Kwena pa Ezekiel ma ki coko kacel ki nino dwe abicel ma kwako Ejipt tye ka nyuto tyeko woko teko pa twol madit me piny me agiki, ma cakere ki cik me Ceng Cabit ma dong cok bino, dok mede naka wa i tyeko jo Ejipt maraco woko me agiki i agiki me mwaka alip acel.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

I wang tic pa lanen, lee obedo kacel ki lanen marara gityeko i nam me mac, ma kelo kit me Dwoko pa Cristo me aryo, ento balam me teko pa okec pieng gi tyekke i nam me mac i agiki pa mwaka alufu acel.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

Ka rwot alwor obinyo, kacel kwede lanebi maribbe ma otimo cing-miracel i wangne, kede gin ma okwanyo kwede jo ma ogamo anywal mar rwot alwor, kacel ki jo ma olamo calone. Dul aryo man ocwalo gi ka pud gin ma iwang kede i nam mac pa mac ma yak i akol. Kacel ki jo ma odong dong, ginekto gi pala pa en ma obedo i kom horse, pala ma oa ki i doge: kacel ki winyo ducu opong gi ringre. Niyabo 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Lubanga marac ki lakwena ma goba tyen caliceno gucito me kwene pa kwena i kare me ducu me aryo pa Kricito, ento naigwan okwanyo gire ma tye me obedo wi mwaka alufu acel nyuma, i kare me ducu me adek pa Kricito.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

Kacel aneno malaika acel ka otye ka lor ka aa ki i polo, cako lwor me ot marac ma pe ki fundo, kacel ki tol madu i cingne. Ka omako nywii, woko pyera macon, ma en Jatala ki Satani, ka otingo iye pi myaka alufu acel, ka ocwalo iye i ot marac ma pe ki fundo, ka oyiko iye, ka oketo ka cingwiye anyim me ka pe oba ni omedo lwongo kabedo mapol dok, nio ka myaka alufu acel obed tyeko: ka ka dong man otum, myero oyabwe dok pi kare matin. Niyabo 20:1–3.

The Eleventh and Twelfth Years

Mwaki Apar Acel ki Apar Ariyo Abicel

The ‘seventeen’-year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapters thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began in the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586 BC.

Kare me mwaka ‘apar wiye abiro’ ma nino aryo ma gicoyo i Ejekiel cura me pyere aryo wiye abongwen nyuto ocakke i mwaka me apar me bedo i twec, ci otum i mwaka me pyere aryo wiye abiro. Kwena me cura me pyere adek ki me pyere adek wiye acel ginyuto i mwaka me apar wiye acel, dok nino aryo ma ginyuto i cura me pyere adek wiye aryo gimiyo i mwaka me apar wiye aryo me bedo i twec. Kwena aryo ikom Ejipt me mwaka me apar wiye acel ma ginyuto i cura me pyere adek ki me pyere adek wiye acel gilubo kare me mwaka apar wiye abiro ma ocakke i mwaka me apar, i kare ma cok ki acaki me guro Jerucalem ki mony. Karacel, kwena aryo me mwaka me apar wiye acel ginyuto kwena ma bino cokcok i nyim cik me Ceng Cabit. Kwena aryo mukene ikom Ejipt me mwaka me apar wiye aryo gibino i kare ma Jerucalem obale onyo kare manok i ngeye, i mwaka 586 mapud Kricito peya onywal.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law. The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typifies the second angel’s message, where there is always a doubling.

Kwena me bino pa Kristo giyaro calo dul acel me kwena me Koko i Dye Wor ma lokere doko kwena me koko matek i kare me cik me Ceng Cabit. Giyaro kwena aryo me Ejipt mapud cik me Ceng Cabit pe obino, ki giyaro kwena aryo me Ejipt i kare me cik me Ceng Cabit onyo iŋe mere manok. Nwoyo tyen aryo kwena ma gimiyo i mwaka acel, i kare me guro boma ki mony ma gikore ki balo Jerucalem, ki kwena aryo mukene i kare me cik me Ceng Cabit, obedo anyut me kwena pa amalaika me aryo, ma iye tye nwoyo tyen aryo i kare ducu.

A second message is always followed by the third message.

Lok me aryo nongo pe ikato ki cing me acelu; obed ka lok me adek bino inge.

“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Ki wa peni ki dwon wa myero wa kok yeny man, ka wa nyutu rwom gi kit ma gin tye iye, kacel ki tic pa profesi ma kelowa i cike pa malaika me adek. Pe twero bedo me adek ka pe tye me acel ki me aryo. Cike magi wa myero wa miyi i piny dano ki i buk me pwony, i lok me mino, ka wa nyutu i yore me historia pa profesi gin ma obedo ki gin ma bicel.” Selected Messages, book 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.

I kare me kwena me adek, kiloro doggola me kare me tem. Kare me tem gik pi United States i kare me cik me Ceng Cabit, dok kare me tem gik pi lobo ka Michael oaa malo. Doggola aryo ducu ame kiloro nyuto kwena me adek ame kwena me aryo telo anyime i kare ducu, dok kwena me aryo-no i kare ducu tye kwena ame tye ki dul aryo.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapters thirty and thirty-one, identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Miyo teko bot malaika me aryo cobere ka kwena me Kok me Dye Dyewor oribere kwede. Kwena aryo ame otito i kom dano, macalo ame onyuto ki lok ame Ezekiel otito i kom Ejipt i cura me pyer adek ki me pyer adek wie acel, nyuto kare ame kwena me Kok me Dye Dyewor ribere ki malaika me aryo, ki kwena aryo me cura me pyer adek wie aryo tye ka nyuto miyo teko bot malaika me adek i kok matek.

Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Gure pa Ezekiel me rwatere ame tek a niang me jami ame time i kin dano ginyutu kwena me ciko me agiki pi dano ducu, ame en aye kwena me ciko pa malaika me adek, ci malaika me adek obedo ribere me kwena me ciko pa malaika me acel ki pa malaika me aryo. Kok me Dyere Wor ame tye anyim ki cik me Ceng Cabit ki kok adit ame tye i nge cik me Ceng Cabit ginyutu gi ki nino dwe aŋwen pa Ezekiel ame tye i kare me mwaki ‘apar wiye abiro’ i kin nino dwe me alfa ki omega me cura me pyer aryo wiye aboŋwen ame rwate ki gin mukato ame opone me Daniel cura me apar wiye acel tyeng me pyer aŋwen, kit ame onyutu kwede i tyeng me apar wiye acel nio i apar wiye abicel me cura acel-luno.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

I leb me Daniel akwan apar, Daniel, macalo Ezekiel, gicweyo en olum. Ollum pa Daniel obino i dye olok me tukkiri adek; tukkiri me acel ki me adek obino ki i malayika Gabriel, to tukkiri ma tye i dye obedo tukkiri pa Kristo. Daniel, macalo Petero i kin Kaisesarea-Filipi ki krica, tye i dye. I dye Petero oneno Kristo ma ogenge, macalo bene Daniel oneno i leb me apar. Dyer me malayika adek en kwena me aryo, ma en agweya pa kwena aryo.

5th Day of the 4th Month & 1844

Nino me 5 i Dwe mar 4 & 1844

In Ezekiel chapter one, verses one and two, Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19 and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19 and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844, midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten.

I Ezekiel cura me acel, nyig coc me acel ki me aryo, Ezekiel tye i nino me abic me dwe me aŋwen, ame rwate kede dye kare me dul me dwe me abiro i mwaka 1844. Ezekiel tye i dyere i kin nino 19 me April ki nino 22 me October, 1844, calo ame Samuel Snow, lakwena me Koko me Dyewor i mwaka 1844, bene obedo kwede i kare ame en onyuto niaŋ mere me acel ame ler i kom kwena i Boston, nin 93 iŋe nino 19 me April ki nin 93 kapok kiloro dogola i nino 22 me October, 1844. Samuel Snow obedo i Boston i nino 21 me July, 1844, i dye kare me dul me dwe me abiro, kun pe oŋeyo ni, i yo me lok me adwar, en ocung kacel kede Peter i Got me Lokere me Kit, Ezekiel i mwaka me pyer adek me kare me Jubili me apar abiro, ki mulo me aryo ame Daniel onwoŋo i kare me neno me kio me cura me apar.

Tyre

Tairo

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Nyinga wa wa dok cen wa i kare me Ezekiel ma tye ka twero lwongo Jerusalem tyen adek acel ki angec, myero wa me kwongo nyutu kare acel ma onyutu piny ikom Turo.

And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

Atye obedo i mwaka me apar wiye acel, i nino me acel me dwe, ni lok pa Rwot obino bukna, owaco ni, In wot dano, pieno Turo owaco ikom Yerusalemu ni, Aha, en opoke, ma en weng woko pa lwak; en okwanyo lacen bukna: an abed ki jami mapol, kombedi en otur woko: Ci pi meno, kumeno Rwot God waco ni; Nen, an atye ka kwedo i komi, in Turo, dok abikelo woko lwak mapol me dog tic i komi, calo nam kelo baaluge mege ka coo malo. Gin bibalo otogo pa Turo, dok gibituro agulone piny: an bene abipoko pro mege woko i kom en, dok abimiyo en obed calo wi got. En obed kabedo me yaro nyat i dye nam: pien an aloko lok no, waco Rwot God: dok en bibedo gin me ayo pa lwak. Dok nyare ma tye i poto ginywal gi pala; dok gibinyono ni an awene Rwot. Pien kumeno Rwot God waco ni; Nen, abikelo ikom Turo Nebukadurezara kabaka pa Babel, kabaka pa lukabaka, ki horse, ki gari, ki je me horse, ki dul, ki lwak mapol.

He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

En aye kelo pieng ki dako-ni me ibedo i poto; en aye yubo ot me lweny kuom i komi, kadi aye cako cing me polo kuomi, kadi aye kelo okuta me lweny kuomi. En aye keto jami me lweny kuom otaco muru, ka ki dolo mege en aye balo atala muru piny. Pi rom me rum me hos ma en tye kwede, pro megi aye twolo i komi weng; otaco muru bene gibing’weny pi dwon me je ma tye i wi hos, ki me angaya, ki me gaari me lweny, ka en donyo i doggola muru calo dano donyo i taon ma kibolo. Ki tong hos mege en aye nyonyo yo muru weng; en aye neko lwak muru ki pieng, kadi je ma tye tek me gwoko i komi gibino piny. Kadi gibino yubo mwolo me lim muru, kadi gibino kwanyo somo me kwer muru; gibino balo otaco muru, kadi gibino neko ot muru maber; kadi gibino keto okweya muru, ki yot muru, ki pro muru i dye nam. Kadi An abino timo ni dwon me wer muru ogik; kadi dwon me ndara muru pe gibino winyo dok. Kadi Abino timo i komi bedo calo wi okweya; ibedo kare me yaro nyat kuome; pe ibino yubo dok: pien An Rubanga Yehova aloko kong; ango Wod Ayweya Rubanga.

Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

An aloko Mukama Katonda bot Turo; Eka pi dolo gung matye ka yeny piny i twol pwonyi me opoto mamegi, ka jo ma otwero ywak, ka kwer ocwalo i dyekgi? I kare no, rwodi ducu me nam bicer iye ki i kom tronugi, bikwanyo labolgi, kadi bene guk me oyero ma gubung gubung; gibiro rwate kede dyer; gibino bedo i piny, kadi ka kare ducu gibiro yeny, dok gibino dog cal wi komi. Gibiro kelo yer me tam piny pieni, ka gibo ni boti, “Nininga ma i cwer woko, in ma jo me wang nam gubedo iye, taon ma olwongo adada, ma tye tek i nam, en kede jo ma bedo iye, ma gubedo kacel ka kelo grogi i kom jo ducu ma bedo iye!” Kombedi dolo gung bibiro yeny i nino me opoto mamegi; ee, dolo gung ma tye i nam bibiro cwer iye pien me woki. Pien man aloko Mukama Katonda; Ka abiro keto i bedo taon ma opong kwo, calo taon ma pe jo gubedo iye; ka abiro kelo tye ma tye piny nam i komi, dok pi madit bibino poko i komi; ka abiro cako i piny kacel ki jo ma lor i dool, kacel ki jo me kare macon, dok aketi i kabedo ma piny tek piny, i kabedo ma opong kwo me kare macon, kacel ki jo ma lor i dool, wek pe gibed iye; dok abiro keto ducu me deyo i piny me jo ma tye kwo. Abiro keti i bedo gro, dok ibiro bedo pe dong; kadi bed ni gibedo ka yubi, ento pe gibiro neni dok mako, wacci Mukama Katonda. Ezekiel 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Ngec me Turo onyuto i mwaka ma Jerusalem obale, dok en karebe cogo me ker me abicel ma wonyore i profesi me Bible i cing cik me Dyeng me Ceng ma tye cok bino. I kare me cik me Dyeng me Ceng, United States (Turo) i kit me profesi bedo ka miyo yom pien obalo Jerusalem, ma Sister White nyuto ni en Kanisa me Seventh-day Adventist me Laodicea, ma Ezekiel lwongo ni “dyere me lwak.” Turo nyuto ni Jerusalem “ne obedo” dyere me lwak i kare ma okato. “Dyang” en kanisa i kit me profesi.

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

Kwo olworo omwene, ci owaco ni, “Kama man romo pire tek ahinya! Ma pe obedo gin mo keken ento ot pa Lubanga, dok ma en dula me polo.” Eka Yakobo ocako me ceng kun okato, okwanyo kite ma en oketo me can pa wiye, oketo gi me poto, kadi osukeko moo iwiye. Eka ocako nying kama meno ni Betel: ento nying taon meno me acakki obedo Luz. Genesis 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that it has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Lok “Bethel” tyen lokke aye ot pa Obanga, dok Tyre yomo cwinye pien odiyo kanica me Adventist me Nino me Abiro me Laodicea me yee diyo dano me wor ceng. Ento, kadi bed ni jo ame diyo dano me wor ceng tye ka timo yomcwiny ma pe tye i yoo atir, Obanga kobo kun tiyo ki Ezekiel ni, “An atye i komi, in Tyrus, dok abimiyo rok mapol ya malo me bino i komi, calo nam miyo apokke ya malo. Dok gibibalo cele me Tyrus, dok gibiredo udi mere ma bor malo piny.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“Bong Tyrus” twero nyutu gwoko pa Tyrus. “Bong” en nyig coc me Cik Apar.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

“Lanebi ka kany neno kwo jo ma, i kare me poko pa lworo ki adwogi woko ki i adada ki tim maber, tye ka temo me coko dok cik gi yub ma en aye cabo pa Ker pa Lubanga. Gin aye jo ma tye ka yubo dok kabwono ma ki timo i Cik pa Lubanga—otogo ma En otingo idiro jo ma En oketo me rwatte pi gwokgi, ka wot i tyen lok cikgi me ngol ma atir, adada, ki ler, en aye me bedo gwok pa gi ma pe tum.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Cik a Obanga obedo cel me gwok, ento cele, i kit me mapol, nyuto te cik aryo ma ‘ogwoko’ kede okelo lonyo kede loc a Tyrus, ma obedo lanyut me tung me loc a lwak me United States.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

“‘Kede obino gi twoke aryo calo nyarara.’ Twoke ma calo nyarara nyutu tic me romo bedo matidi, ma pe opong ki cwercwiny, kadi bene maber ki maleng; man en jami ma opore maber me nyutu kit pa Amerika me Ibutwa ma Lakwena oneno ka obedo ka ‘tye ka cako aa malo’ i mwaka 1798. I kin jo ma golo i piny pa Kristo ma bedi jo ma okoko ma dong ginyalo tye ka ngwec ka acel i Amerika, ka gitye ka yubo kabedo me kwe ki ganggang aa i lwor pa rwot ki pe cwiny pa jo pa dit me dini, bene tye jo mapol ma gicwalo cwiny me timo gavumenti i kom lobo ma lac me rwom me tuku me jo i wilobo kacel ki lare me dini. Tamgi noonye kabedo i Declaration of Independence, ma keto anyim adwogi maduong’ ni ‘jo duto gicwalo gin marom’ dok kigiyubo gi twero ma pe kitwero kwanyo ni me ‘kwo, lare, ki yeny me mor.’ Kede Constitution cing-mok twero me jo ni gubed gi twero me rweny kengi, ka omiyo ni jo ma gilwongo pieno ki dwogo pa lwak gibedo jo ma bicik cik dok gibedo jo ma bitiyo kwede. Lare me geloofu me dini bene giyubo, ka ngat acel acel oyubwongo me lamolo Lubanga calo peko pa cwinyne bene oyubo. Republicanism kacel ki Protestantism gibedo dong cik madit ma gicako iye piny meno. Cik magi en lol me nguvu ki loot pa piny meno. Jo ma giyee, ma gibedo i tekwaro i wilobo pa Kristo duto, gibedo ka loko wanggi i piny man gi mito ki gen. Milyon mapol giyero kwan me oo i doggola pa piny man, dok Amerika me Ibutwa otingo malo i kabedo i kin lobo ma tye gi nguvu madaa i piny. …”

“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

“Otino ma calo romo me twolo, ka dok dwone calo me lyel, i cik me pwonyo man ginyuto peko marac adada i kin lok ma twero dano tito kacel ki tic ma lobo man ma kiyubo kede timo. ‘Lok’ me lobo man obedo tic pa lwak me yubo cik kacel ki lwak me ngolo bura. I yoo pa tic man en obino kwanyo adwogi me lok man ikom cik me bedo ma rwot pe tye kacel ki kwe, ma en otyeko keto anyim calo dogola me yubbe. Lok me cik ni obino loko ‘calo lyel’ kacel ki tic ‘ki twero ducu pa lee me acel’ oyelo anyim ayela ni obino bedo medde pa cwiny me pe cing, me kwero jo mukene, kacel ki me toro, ma onene i kin lwak ma ginyuto ki lyel kacel ki lee ma calo kwoyo. Dok lok ni lee ma otino aryo ‘miyo lobo kacel ki jo ma bedo iye woro lee me acel’ onyuto ni twero pa lobo man myero itiye me lwongo jo me timo yub mo ma obino bedo tic me nywako woro bot papacy.”

“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

“Tic ma otimo calo man obedo me lego piny gin ma tye ka tok kulu ki cik me gavumenti man, ki kit ma dong otwero me gang ticci ma tye ka bedo me rwot, ki lok me peko ki me teko ma ocako maber i Kaany me Kwan me Tim me Yotkom, dok ki Dasturi. Jo ma gicako piny man gineno maber me gwoko ki ceng ikom tiyo ki teko me piny pa kanisa, ma pwonynyene pe twero kwanyo woko—marac me pe timo ni ngat mukene tye ki rwot, ki tedo can. Dasturi owaco ni ‘Congress pe bibedo ki ciko cik mo keken me keto dini mo calo dini pa gavumenti, onyo me gengo tiyo me yubo dini mo kun tye me bedo me yotkom,’ dok ni ‘pe gibidwoko tem me dini mo keken me bedo cing pa ngat mo me rwatte i tic mo onyo me nongo gen me piny ma tye i te United States.’ Keken i pog dogola me turo gwokke man me yotkom pa piny, ka kare mo ma twero me dini mo keken ki gwoko jami me yubo dini twero cakki ki teko pa cik me gavumenti. Ento pe rwatte pa tic calo man pe opong makato gin ma kikelo i cing me cal me anyim. En obedo lee ma tye ki tungcal pa rombo—in lokke odoco me bedo maleng, me yomcwiny, dok me pe cwer cwiny—ento loko calo nywii.” The Great Controversy, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Cak me United States kinyito ki Declaration of Independence kacel ki Constitution, matye ka nyutu Protestantism ki Republicanism, acel acel. “Bong cen” me gwoko ki me mwony-ber en Republicanism ki Protestantism, ci i cawa me cik pa Sunday cik me Declaration of Independence kacel ki Constitution obalokke, pien Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel, and his tower, we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

I kare me cik me Ceng Cabit, gimuko “udi mabor malo” ducu piny, dok ot mabor malo obedo anyut me kanica ame tam ame obedo te mere nyute i kit ame dano temo kwede larre kene. I lok kom Nimrod, adagi madit, ki ot mere mabor malo, gitito botwa i buk Odwarpiny ki Rwodi ni, “Ka dong gityeko gero dul ot mabor malo meno, gityo ki dul mere calo kabedo me bedo pa jo ame gero ot meno; rumi mukene, ame giketo iye jami me ot mabeco tutwal dok giryeyo maber tutwal, gipoko pi cal jogigi. Jo meno gubedo ki yom cwiny pi ticgi ame okato maber, dok gupako jogi me ryal ki jabu, dok gucung me jemo ki Won Loc me polo ki lobo.” I kare me cik me Ceng Cabit, Tyrus bedo ki yom cwiny pien dong gimuko Jerusalem piny, ento balle pa lobo lubo kor weyo niye pa lobo, dok rwot me tung acam dong bimuko cel ki udi mabor malo me United States piny.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Wa wabedo cako tero anyim kaŋwen acel me nino abicel pa Yerusalem i buk Ezeekiel i coc ma bino.