It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Kikkirizibwa mu ntegeera ya Bayibuli entuufu okutegeera nti nnabbi Ezeekyeri yali wa myaka amakumi asatu mu nnyiriri ze ezisooka.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Awo olwatuuka mu mwaka ogw’asatu, mu mwezi ogw’okuna, ku lunaku olw’okutaano olw’omwezi, bwe nnali wakati mu bawambe ku mugga Kebali, eggulu ne libikkulwa, ne ndaba okwolesebwa kwa Katonda. Ku lunaku olw’okutaano olw’omwezi, gwe gwali omwaka ogw’okutaano ogw’obuwambe bwa kabaka Yekoyakini, ekigambo kya Mukama ne kijja eri Ezeekyeri kabona mutabani wa Buzi ddala ddala mu nsi y’Abakaludaaya ku mugga Kebali; omukono gwa Mukama ne gubeera eyo ku ye. Ezeekyeri 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Abamu bakkiriza nti “omwaka ogw’amakumi asatu” gwesigamiziddwa ku nsengekera ey’enjawulo ey’omwaka gwa Yubireyo, eyatandika ne kabaka Yosiya era n’ekoma ku lunyiriri olusooka olw’essuula ey’amakumi ana.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Mu mwaka gwaffe ogw’amakumi abiri mu etaano nga tuli mu busibe, ku ntandikwa y’omwaka, ku lunaku olw’ekkumi olw’omwezi, mu mwaka ogw’ekkumi n’ena oluvannyuma lw’ekibuga okukubibwa, ku lunaku olwo lwennyini omukono gwa Mukama gwali ku nze, n’antwala eyo. Ezeekyeri 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Ababalirizi b’ebiseera eby’omu Bayibuli bateeka olunaku lwa lunyiriri olusooka olw’essuula ey’amakumi ana ng’olwo oba nga April 28 oba October 22, 573 BC. Bannabbi bonna boogera ku nnaku ez’oluvannyuma, n’olwekyo olunaku olw’okugwa olwa October 22, 573 BC lwe lunaku olwa omega olw’olunyiriri olwatandika emyaka amakumi ataano emabega mu ekyo ekiyitibwa “Okuyitako kwa Yosiya Okukulu” nga May 5, 622 BC.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Omuwendo amakumi asatu kabonero ka bakabona abaali bateekwa okuba n’emyaka amakumi asatu bwe baatandika okuweereza. Ka kibe nti olunyiriri olusooka okutuuka ku lw’okusatu olwa Ezeekyeri essuula esooka lulaga emyaka gya Ezeekyeri ng’egiwera amakumi asatu, oba nga luli kabonero buko ka kabona, era yandibadde akiikirirwa ng’ali wa myaka amakumi asatu. Obanga emyaka amakumi asatu egiri mu lunyiriri olusooka, nga abalala bwe bakkiriza, gyakiikirira omwaka ogw’amakumi asatu okuva ku Kuyitako Okukulu okwa Yosiya mu mwaka 622 BC, amakulu ag’obunnabbi gasigala ge gamu.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Yosiya kitegeeza “omusingi,” era Okuyitako Kwe Ekiyitako Okukulu kwe kwatandika ekiseera kya Yubireyo ekyaggwa nga 22 Okitobba ku Lunaku olw’Okutangirirwa okw’omwaka gwa 573 BC. “Omusittale gwa yubireyo” okuva ku Yosiya okutuuka ku 22 Okitobba gugenderagana n’ebyafaayo eby’omu 1840 okutuuka mu 1844. Emisingi gya 1840 gyakiikirirwanga kabaka Yosiya era ne Yosiya Litch. Nga 22 Okitobba akiikirirwanga eŋŋombe y’ekkondeere lya yubireyo okufuuŋŋibwa awamu n’eŋŋombe y’Olunaku olw’Okutangirirwa.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Era oneebaliranga ssabbiiti musanvu ez’emyaka gy’ofune ggwe, emirundi musanvu egy’emyaka musanvu; era ebbanga lya ssabbiiti omusanvu ez’emyaka liriba gy’oli emyaka amakumi ana mu mwenda. Awo olyokya ekkondeere ery’Essanyu ery’Olujjubiro ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu; ku lunaku olw’okutangirirwa munaayokyezanga ekkondeere mu nsi yammwe yonna. Eby’Abaleevi 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezeekyeri ateekebwa mu lunyiriri lwa Yubireewo okuva ku kabaka Yosiya okutuuka ku October 22, olunyiriri olukiikirira bamalayika abaasooka n’abookubiri ab’omu Okubikkulirwa essuula ey’ekkumi okuva mu 1840 okutuuka mu 1844. Ezeekyeri akiikirira abaMillerite ab’abamalayika abaasooka n’abookubiri, era n’abakumi n’enkumi kikumi mu nkaaga mu nnya ab’omumalayika ow’okusatu. Ezeekyeri akiikirira obwa kabona obw’abakumi n’enkumi kikumi mu nkaaga mu nnya, naye ekisinga obukulu mu mpisa ye ey’obunnabbi kwe kuba nnabbi.
Prophet, Priest and King
Nnabbi, Kabona ne Kabaka
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Waliwo abantu basatu ab’omu Bayibuli abaatanula okuweereza nga baakamala emyaka amakumi asatu. Awamu ne Ezeekyeri baali Dawudi ne Yusufu. Olw’okuba bonna baatandika okuweereza nga baakamala emyaka amakumi asatu, bonna bakabona. Dawudi kabonero ka kabaka, Yusufu ye kabona, era Ezeekyeri ye nnabbi mu bwakabaka obw’ekitiibwa obw’emirundi esatu obulimu nnabbi, kabona, ne kabaka.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Naye yadde nga tuyinza okukozesa nnabbi Ezeekyeri ng’akabonero, ye kabona; era bwe tumukozesa mu lunyiriri lwa Yubire okuva ku Yosiya okutuuka ku October 22, Ezeekyeri ye kabona agenda okukiikirira kabona mu kiseera eky’okussaako akabonero eky’abo emitwalo kikumi mu ana mu enkumi nnya, nga bwe kyakolebwa ekifaananyi n’ebyafaayo bya 1840 okutuuka ku 1844 ne kabaka Yosiya okutuuka ku October 22, 573 BC.
Twenty-two
Makumi abiri mu bbiri
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Bayibuli etegeeza bulungi nti Ezeekyeri yaweereza okumala emyaka amakumi abiri mu ebiri. “Abiri mu ebiri” kabonero k’abo emitwalo kikumi mu amakumi ana mu enkumi nnya, abo abalabibwa ng’akabonero ka Bwatonde obwegasse n’obuntu. Mu byafaayo ebikiikirirwa Okuyitako kwa Yosiya okutuuka ku mbaga ya Yubireyo eya Okitobba 22 eyo mu ssuula amakumi ana, Okuyitako kwa Yosiya kwalaga omulimu gwa Josiah Litch mu 1838 ne 1840. Omulimu ogwo gwali gwa kuteeka mu maaso obunnabbi obw’ebiseera obw’obuyinike obusooka n’obwokubiri. Kaakano kirabika nti obunnabbi bw’obuyinike obusooka n’obwokubiri bunene nnyo okusinga abaasooka bwe baategeera.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezeekyeri ng’omunnabbi wa Bayibuli ayogera ku nnaku ezirambulukufu mu biwandiiko bye okusinga omuwandiisi omulala yenna owa Bayibuli.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezeekyeri ye omega ey’olunaku olwenkana omwaka mu bunnabbi obw’omu Bayibuli. Mu kitabo kya Kkubala, okwogerwako okw’asooka, kwe alpha, okw’ensonga y’olunaku okukiikirira omwaka, kulagibwa mu bujeemu obwasooka e Kadesi, obwaleeta emyaka amakumi ana egy’okubulabulira mu ddungu. Obujeemu obw’oluvannyuma, oba omega, bukiikirirwa Ezeekyeri mu ssuula ey’okuna, nga Yerusaalemi kizikirizibwa.
Alpha
Alufa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Nga bwe mwamala ennaku ze mwanoonyerezaamu ensi, ennaku amakumi ana, buli lunaku nga lukiikirira omwaka gumu, mulisitudde obutali butuukirivu bwammwe, emyaka amakumi ana, era mulimanya okwawukana kwange ku kisuubizo. Nze Mukama njogedde; mazima ddala ndikiraba eri ekibiina kino kyonna ekibi, abakuŋŋaanye awamu okulwanyisa nze: mu ddungu lino mwe baliggweeramu, era eyo mwe balifiira. Kubyabala 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Era galamira ku lubiri lwo olw’engalo yo eya kkono, oteeke ku lwo obutali butuukirivu obw’ennyumba ya Isiraeri: ng’omuwendo gw’ennaku z’oligalamira ku lwo bwe gunaabanga, bw’otyo bw’olibasitulira obutali butuukirivu bwabwe. Kubanga nkuteereddeko emyaka gy’obutali butuukirivu bwabwe ng’omuwendo gw’ennaku bwe guli, ennaku ebikumi bisatu mu kyenda: bw’otyo bw’olibasitulira obutali butuukirivu bw’ennyumba ya Isiraeri. Era bw’oliba omazezza, oddemu ogalamire ku lubiri lwo olw’engalo yo eya ddyo, era olibasitulira obutali butuukirivu bw’ennyumba ya Yuda ennaku amakumi ana: nkulonderezza buli lunaku okuba omwaka gumu. Kale oligumya amaaso go eri okuzingizibwa kwa Yerusaalemi, era omukono gwo guliba nga gubikkuddwa, era oligulagula ku lwo. Ezeekyeri 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kaddeesi ne okuzikirira kwa Yerusaalemi biraga obujeemu obwa alufa ne omega, nga bukiikirira omusingi gw’ennaku okuba omwaka. “Omusingi gw’ennaku okuba omwaka” gwe gwali etteeka eryasinga obukulu eri aba Millerite, ne mu byafaayo eby’omu 1840 okutuuka ku 1844, nga bwe kyakolebwa ekifaananyi mu lunyiriri lwa Yubiriya olwa kabaka Yosiya okutuuka ku Okitobba 22. Ezekyeri ateeka mu maaso ennaku ezisinga obungi okusinga nnabbi omulala yenna. Mu nteekateeka y’ennaku eziri mu Ezekyeri, olunyiriri lwa Yubiriya lulagibwa, nga luyunga obujulirwa bwa Ezekyeri butereevu ku byafaayo bya malayika ow’olubereberye n’owookubiri, era oluvannyuma ku byafaayo bya malayika ow’okusatu.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Wamu ne “olunyiriri lwa Yubireyo,” Ezeekyeri agalamira ku ludda lwe ennaku ebikumi bisatu mu kyenda, oluvannyuma ku ludda lwe olulala ennaku amakumi ana. “Bina mu amakumi asatu” kabonero k’endagaano enkadde n’endagaano empya, kubanga ekisuubizo ky’endagaano kya Abramu eky’emyaka ebikumi bina egy’obusibe mu Misiri kyafuna omujulizi ow’okubiri ow’emyaka amakumi asatu ne Pawulo omutume. Wamu Abramu, (oluvannyuma Ibulayimu) ow’“enkadde” ne Sawulo, (oluvannyuma Pawulo) ow’“empya” baagatta obujulizi bwabwe okunyweza emyaka bina mu amakumi asatu ng’akabonero k’endagaano ey’emirembe gyonna. “Ennaku ebikumi bisatu mu kyenda” “onoositula obutali butuukirivu bw’ennyumba ya Isirayiri.” “Era” “onoositula obutali butuukirivu bw’ennyumba ya Yuda ennaku amakumi ana.” Wamu oludda olwa ddyo n’oludda olwa kkono byenkana Abramu ne Pawulo.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Endagaano bulijjo lyasinziiranga ku kugondera oba obutagondera—obulamu oba okufa. Omusingi gw’omwaka-ku-lunaku mu byafaayo bya Millerite gwali nsonga ya bulamu oba kufa, era ebyafaayo ebyo byalangirirwa malayika ow’olubereberye ng’Enjiri ey’emirembe gyonna. “Enjiri” nsonga ya bulamu oba kufa, era ensonga ey’okugezesebwa ey’obulamu oba okufa mu byafaayo bya Millerite yateekebwa mu mbeera y’omusingi gw’olunaku okwenkana omwaka. Obunnabbi obwawa amaanyi eri obubaka bwa malayika ow’olubereberye bwali bwa myaka ebikumi bisatu mu kyenda n’omu n’ennaku kkumi na ttaano obw’akabi ak’okubiri. Munda mu nnaku ebikumi bisatu mu kyenda Ezeekyeri ze yagalamirako ku lubalama lwe olwakkono mulimu ekifaananyi ky’obunnabbi obw’ekiseera obwa myaka ebikumi bisatu mu kyenda n’omu n’ennaku kkumi na ttaano obw’akabi ak’okubiri. Kyetaagisa okutegeera okw’obunnabbi okusobola okugabanya obulungi obunnabbi, naye tekiri kitono ku mulimu ogugenda mu maaso ogw’Ensiiga ey’omu kika kya Yuda okusumulula obubaka bw’okukaaba okw’ekiro ekya wakati.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Nnayanja nti Ezeekyeri alina okutwalibwa ng’akabonero k’abo obukumi kikumi mu enkumi amakumi ana mu enkumi nnya, naye okusingira ddala ng’akabonero k’ekirabo ky’Omwoyo gw’Obunnabbi, oba nga kikiikirira okulabisibwa kwa nnabbi ow’ennaku ez’oluvannyuma, oba ng’okulabisibwa kw’abantu b’endagaano abategeera omusingi gw’enkola ey’okwongera ku lunyiriri ku lunyiriri.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Nnyimiriza nti omusana gwa Ezeekyeri ku bunnabbi obw’emyaka ebikumi bisatu mu kyenda n’omu n’ennaku kkumi na ttaano gukwatagana n’omusajja ow’akakumbi k’enfuufu ng’asuula amayinja ag’omuwendo mu ssanduuko ennene.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Nnnyimirira ku nsonga nti omusana oguva mu Ezeekyeri kye kimu ku bintu eby’omuwendo eby’obubaka obw’ejjinja ery’oku nsonda, yeekaalu bw’emalirizibwa.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezeekyeri ali ku nnaku ey’oku abiri mu bbiri eya mwezi gwa kkumi, mu lunyiriri olw’olubereberye olw’essuula ey’amakumi ana, era awo we yaweebwa okwolesebwa okw’ekaalu ey’omu maaso. Eyo ye kaalu ey’abo akakadde mu emitwalo kikumi mu enkumi nnya, Enzikkiriza mu luwummula okuva ku mirimu gyayo, nga Ezeekyeri ye kabonero ak’olubala olwo. Ekibiina ekyo kiriba kiyise mu kugezesebwa okubiri nga tebannatuuka ku kusatu era okugezesebwa okw’enkomerero. Ezeekyeri alagibwa ng’aweebwa omusana gwe mu kaalu, kale omusana gw’aleeta ng’akabonero gukiikirira omusana ogujja abantu ba Katonda bwe bayingira mu Kifo Ekisinga Obutukuvu nga bikwatagana ne Danyeri essuula ey’ekkumi.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Omusana gw’Okubikkulirwa kwa Yesu Kristo ogguddwawo, gugguddwawo nga ekiseera ky’okugezesebwa kinaatera okuggalwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
N'angamba nti, Tosiba bigambo bya bunnabbi eby'omu kitabo kino: kubanga ekiseera kiri kumpi. Akola obutali butuukirivu, leka yeeyongere okukola obutali butuukirivu: era omugwagwa, leka yeeyongere okuba omugwagwa: era omutuukirivu, leka yeeyongere okuba omutuukirivu: era omutukuvu, leka yeeyongere okuba omutukuvu. Okubikkulirwa 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“Ekiseera kituuse” kumpi nnyo nga okukebera tekunnaggwa mu lunyiriri olw’ekkumi n’emu, era n’olwekyo Okubikkulirwa kwa Yesu Kristo kubikkuliddwa mu kiseera ekyo, kubanga “ekiseera kituuse.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Okubikkulirwa kwa Yesu Kristo, Katonda kwe yamuwanga okumanyisa abaddu be ebigambo ebigwanidde okutuukirira mangu; n’atuma malayika we n’abimanyisa omuddu we Yokaana mu bubonero: eyategeeza Ekigambo kya Katonda, n’obujulirwa bwa Yesu Kristo, n’ebintu byonna bye yalaba. Alina omukisa asoma, n’abo abawulira ebigambo eby’obunnabbi buno ne bakwata ebyawandiikibwa omwo: kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Okugezebwa kw’ekiseera eky’ekisa ku Bwadiventi bw’Olunaku olw’Omusanvu obwa Laodikiya kuggalwawo ku mateeka ga Ssande, era Obwadiventi bukiikirirwa nga Yerusaalemi mu ssuula ey’omwenda eya Ezeekyeri. Eyo, abo abawuunya era abakaaba olw’emizizo egikolebwa mu nsi ne mu kkanisa bafuna akabonero. Okuteekebwako akabonero kubaawo ng’empewo ez’ebuvanjuba ez’Obusiraamu zisunguwaza amawanga, nga ekiseera eky’ekisa tekinnaggwaako. Mu ssuula ey’omunaana eya Ezeekyeri, emirembe ena egy’Obwadiventi gituuka ku nkomerero, nga omulembe ogw’okuna gulagibwa abakulira amakumi abiri mu bataano nga bavuunama eri enjuba.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Okwolesebwa okwo kwawaayo mu ngeri ey’obubonero olunaku lumu nga etteeka lya Ssande terinnabaawo, oba nga kkumpi nnyo n’okuggala kw’ekiseera ky’okugezesebwa nga kifaananyizibwa omukaaga, omukaaga, omukaaga.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Awo olwatuuka mu mwaka ogw'omukaaga, mu mwezi ogw'omukaaga, ku lunaku olw'okutaano olw'omwezi, bwe nnali ntudde mu nnyumba yange, n'abakadde ba Yuda nga batudde mu maaso gange, omukono gwa Mukama Katonda ne gunzigwako eyo. Awo ne ndaba, era laba, ekifaananyi ekiringa omuliro: okuva ku kifaananyi ky'ekiwato kye okudda wansi, omuliro; era okuva ku kiwato kye okudda waggulu, ng'ekifaananyi eky'okumasamasa, ng'erangi ya kabalwe. N'agololaayo ekifaananyi ky'omukono, n'ankwata ku lusoke lw'omutwe gwange; omwoyo ne gunsitulira wakati w'ensi n'eggulu, n'antwala mu kwolesebwa kwa Katonda e Yerusaalemi, ku mulyango gw'omulyango ogw'omunda ogutunuulira obukiikakkono; gye gwali entebe y'ekifaananyi eky'obuggya, ekisunguwaza obuggya. Era, laba, ekitiibwa kya Katonda wa Isirayiri kyali eyo, ng'okwolesebwa kwe nnalaba mu lusenyi. Ezeekyeri 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Okwolesebwa okw’omwaka ogw’omukaaga, omwezi ogw’omukaaga n’olunaku olw’okutaano kwajja katono nnyo nga ‘666’ tennatuuka, ekifaananyi ky’etteeka lya Sande, ekiseera ky’okugezesebwa bwe kiggalwa ku Bwadiventi obwa Laodikiya. Okwolesebwa okwo kwali “ng’okwolesebwa” Ezeekyeri kwe “yalaba mu lusenyi.” Okwolesebwa kwe yalaba mu lusenyi kusangibwa waggulu mu kusooka, mu ssuula ey’okusatu.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Awo ne ngolokoka ne ngolo kwo adoka, acako wuok cen i wi buru: ka ce, duoc pa Lubanga tye kany, calo duoc ma aneno i kil wicobo Keruba: ci awoto piny ki wangena. Ezekiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Okwolesebwa okw’“olusozi olutalina nkola”, kwe kwolesebwa okw’omwaka ogw’omukaaga, omwezi ogw’omukaaga, n’olunaku olw’okutaano, kwe kwolesebwa Ezeekyeri kwe yali alabye edda ku mugga Kebali.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Awo olwatuuka mu mwaka ogw’amakumi asatu, mu mwezi ogwokuna, ku lunaku olw’okutaano olw’omwezi, bwe nnali wakati mu basibe ku mugga Kebali, eggulu ne libikkuka, ne ndaba okwolesebwa kwa Katonda. Ezeekyeri 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Ebyolesebwa bya Katonda” Ezeekyeri bye “yalaba,” ku mabbali g’omugga Kebali, gwe mwolesebwa gw’olusenyi, era gwe mwolesebwa ogw’Ezeekyeri essuula munaana okutuuka ku kkumi na emu. Ebyolesebwa ebyo byayanjulwa mu mbeera y’Ezeekyeri ng’atunuulira mu watukuvu, era omwo mwe kituukirizibwa okwolesebwa okw’endabirwamu “marah” okw’essuula kkumi. Ezeekyeri akiikirira abo abagabana ku musana ogw’obunnabbi oguva mu Wasinga Obutukuvu ng’Okubikkulirwa kwa Yesu Kristo kuleetebwa mu maaso katono envumbo y’ekisa nga tennaggala.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Bwe tumanya olunyiriri lwa Yubireyo olwa kabaka Yosiya olutandikira ku Kkiro kya Okuyitako ne lukoma nga 22 Okitobba, tuba tutegereza akabonero k’embaga ez’omu ttutumu n’embaga ez’omu nnabbi, nga bwe zateekebwawo mu Eby’Abaleevi essuula abiri mu ssatu. Eyo embaga ez’omu ttutumu n’ez’omu nnabbi ziteekebwawo nga buli emu erina ennyiriri abiri mu bbiri, nga bwe kyali nti obuweereza bwa Ezeekyeri bwali bwa myaka amakumi abiri mu ebiri. Okukwataganya Ezeekyeri mu mwaka ogw’amakumi asatu ogw’olunyiriri lwa Yubireyo kikkiriza okuzaalibwa kwa Ezeekyeri okukwatagana n’okuzza obuggya kwa Yosiya. Obanga yali wa myaka amakumi asatu mu mwaka ogw’amakumi asatu ogw’enzirukanya ya Yubireyo, kale Ezeekyeri yandizaaliddwa mu kiseera ky’okulongoosa kwa Yosiya.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezeekyeri kabonero k’abo abayingira mu Kifo Ekisinga Obutukuvu olw’okukkiriza. Bwe baba bamaze okutuukayo balaba nnamuziga munda mu nnamuziga, nga zikiikirira enkolagana ezigonzaganya ennyo ez’abantu. Nga bwe kyali ku Yokaana mu Okubikkulirwa essuula ey’ekkumi, Ezeekyeri akiikirira abaMillerites, naye mu ngeri esinga obutereevu, kikumi mu ana mu enkumi nnya. Obunnabbi bwe obw’ekiseera obufaanaganyizibwa obw’emyaka ebisatu mu kyenda mu gumu n’ennaku kkumi na ttaano bulaga omusango ogusembayo ogwa Adventism ey’e Laodikiya n’okuzikirizibwa kwa Yerusaalemi, era mulimu ekyama kya amakumi asatu mu munaana n’amakumi ana.
It includes the symbolism of four hundred and thirty years.
Kirimu obubonero bw’emyaka ebikumi bina mu asatu.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Kizingiramu ebbanga ery’emyaka ena ekitegeeza 1333 okutuuka ku 1337, 1449 okutuuka ku 1453 ne 1840 okutuuka ku 1844.
We will begin our considerations of this most important subject in the next article.
Tujja kutandika okulowooza kwaffe ku nsonga eno ey’obukulu ennyo mu kiwandiiko ekiddako.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Mu kwolesebwa okuweebwa Isaaya, ne Ezeekyeri, ne Yokaana tulaba engeri eggulu gye lyekuusaamu nnyo n’ebigenda mu maaso ku nsi era n’obukulu bw’okufaayo kwa Katonda eri abo abeesigwa gy’Ali.” Testimonies, volume 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Kristo yennyini ye yali Mukama ow’Yeekaalu. Bwe yandigivuddeko, ekitiibwa kyayo kyandivuddewo—ekitiibwa ekyo ekyalabikanga mu Kifo Ekitukuvu ennyo waggulu ku ntebe ey’okusaasira, awali kabona asinga obukulu we yayingiranga omulundi gumu gwokka buli mwaka, ku lunaku olukulu olw’okutangirirako ebibi, ng’alina omusaayi gw’ekiweebwayo ekyattibwa (ekyali ekifaananyi ky’omusaayi gw’Omwana wa Katonda ogwayiikibwa olw’ebibi by’ensi), n’agumansira ku kyoto. Guno gwe gwali Shekinah, eweema ya Yakuwa erabika.”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ekitiibwa kino kye kyabulirwa Isaaya, bwe yagamba nti, ‘Mu mwaka kabaka Uzziya gwe yafiiramu, nalaba Mukama ng’atudde ku ntebe ey’obwakabaka, ng’agulumiziddwa era ng’ayimusiddwa waggulu, era ekitundu ky’ekyambalo kye ne kijjuza yeekaalu’ [Isaaya 6:1–8 nga kijjiddwa].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Ekirabo kya Isaaya kye yaweebwa kiraga embeera y’abantu ba Katonda mu nnaku ez’oluvannyuma. Baweereddwa omukisa okulaba olw’okukkiriza omulimu ogugenda mu maaso mu watukuvu ey’omu ggulu. ‘Ne yeekaalu ya Katonda n’eggulwawo mu ggulu, era mu yeekaalu ye ne mulabikamu essanduuko y’endagaano ye.’ Bwe batunuulira olw’okukkiriza mu Watukuvu ennyo, ne balaba omulimu gwa Kristo mu watukuvu ey’omu ggulu, bategeera nti b’abantu ba mimwa mitali mirongoofu,—abantu abamimwa gyabwe emirundi mingi gyogedde eby’obwereere, era n’obusobozi bwabwe tebutukuzibwa wadde okukozesebwa olw’ekitiibwa kya Katonda. Kisaanira ddala okuggwaamu essuubi bwe bageraageranya obunafu bwabwe n’obutasaana bwabwe n’obulongoofu n’obulungi bw’empisa ez’ekitiibwa eza Kristo. Naye bwe banaakkiriza, nga Isaaya bwe yakola, okufunira ku mutima ekifaananyi Mukama ky’ayagala okuguteekako, bwe banaatoowaza emyoyo gyabwe mu maaso ga Katonda, waliwo essuubi ku lwabwe. Omutego gw’endagaano eri waggulu w’entebe ey’obwakabaka, era omulimu ogwakolebwa ku lwa Isaaya gunaakolebwa mu bo. Katonda anaayanukula okwegayirira okuva mu mutima ogwenenya.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ekigendererwa mu mulimu guno omukulu era omutukuvu ogwa Katonda kwe kukuŋŋaanya ebinywa mu tterekero ery’omu ggulu; kubanga ensi erijjuzibwa ekitiibwa kya Mukama. Kale waleme okubaawo n’omu anaggwamu amaanyi bwe balaba obubi obufuga era ne bawulira ebigambo ebiva ku mimwa emikyafu. Amaanyi ag’ekizikiza bwe geetegekera okulwana n’abantu ba Katonda; Sitani bw’alikuŋŋaanya eggye lye olw’olutalo olusembayo olw’amaanyi, era amaanyi ge ne galabika ng’amanene era kumpi n’okuwangula ddala, okulaba okw’olwatu okw’ekitiibwa eky’obwakatonda, entebe ey’obwakabaka eri waggulu era esituliddwa waggulu, ng’ekutteko omuyanja ogw’endagaano, birireeta okusanyuzibwa, obukakafu, n’emirembe.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Ku mbalama z’omugga Kebali, Ezeekyeri yalaba embuyaga ey’amaanyi ng’efaanana ng’eva mu bukiika obwa kkono, ‘ekire ekinene, n’omuliro nga gweyabika munda mu gwo, era n’okumasamasa nga kukyetoolodde, era okuva wakati mu gwo ng’erangi ya kabula.’ Namuziga nnyingi, nga zisalaganamu zokka na zokka, zaali zisindikibwa ebitonde ebiramu bina. Waggulu nnyo wa byonna bino ‘waaliwo ekifaananyi eky’entebe ey’obwakabaka, ng’endabika y’ejjinja lya safiro: era ku kifaananyi eky’entebe ey’obwakabaka waaliwo ekifaananyi ng’endabika y’omuntu waggulu ku yo.’ ‘Era mu bakerubi ne mulabikamu ekifaananyi eky’omukono gw’omuntu wansi w’ebiwaawaatiro byabwe.’ Ezeekyeri 1:4, 26; 10:8. Namuziga ezo zaali nzibu nnyo mu ntegekera yazo ne zivaako, ng’ozitunuulidde omulundi ogusooka, okulabika ng’eziri mu kavuyo; naye zaatambulanga mu kukwatagana okujjuvu. Ebitonde eby’omu ggulu, nga biwaniriddwa era nga bikulemberwa omukono ogwali wansi w’ebiwaawaatiro bya bakerubi, bye byali bisindiika namuziga ezo; waggulu wa zo, ku ntebe ya safiro, waaliwo Oyo Ataggwaawo; era okwetooloola entebe waaliwo musoke, akabonero ak’okusaasira okw’obwakatonda.”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Ng’ebizibu ebifaanana ng’amazinga bwe byali wansi w’obulagirizi bw’omukono ogwali wansi w’ebiwaawaatiro bya bakerubi, bwe kityo n’okutambula okuzibu okw’ebigambo by’abantu kuli wansi w’obuyinza obw’Obwakatonda. Mu makkati g’entalo n’okutabanguka kw’amawanga, Oyo atuula waggulu wa bakerubi akyagoberera ensonga z’ensi.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Ebyafaayo by’amawanga agamu oluvannyuma lw’agalala agafunye ekifo kyago n’ekiseera kyago ebyabagabirwa, nga gatategeera, naye nga gawa obujulizi eri amazima ge bo bennyini ge batamanyi makulu gaago, byogera naffe. Buli ggwanga era na buli muntu ow’omu leero Katonda amugabidde ekifo mu nteekateeka Ye ennene. Leero abantu n’amawanga bipimibwa n’oluguudo olw’okupima mu mukono gw’Oyo atakola nsobi yonna. Bonna, olw’okwesalirawo kwabwe bo bennyini, beesalirawo obulamu bwabwe obw’enkomerero, era Katonda afuga byonna okutuukiriza ebigendererwa Bye.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Ebyafaayo Omukulu NNYE NDI by’ateekateese mu Kigambo kye, ng’agatta akagatta ku kagatta mu lujegere lw’obunnabbi, okuva mu butaggwaawo obw’emabega okutuuka mu butaggwaawo obw’omu maaso, butubuulira we tuli leero mu lutambula lw’emirembe, era n’ebyo ebiyinza okusuubirwa mu biro ebigenda okujja. Byonna obunnabbi bye bwalagula nti birijja okutuukirira, okutuusa ku biro ebiriwo kaakano, byalabikiddwa ku mpapula ez’ebyafaayo, era tuyinza okukakasa nti byonna ebyakyalina okujja birituukirizibwa mu nsengeka yaabyo.” Education, 178.