Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezekyeri akiikirira abo Entare ey’omu kika kya Yuda b’erangiridde omulimu gw’okuyigirizibwa, era okuyigiriza kwe okw’omusingi kwe “olunyiriri ku lunyiriri.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Gwe yagamba nti, Kino kye kiwummulo mwe munaweerezanga abakooye okuwummula; era kuno kwe kuzzaamu amaanyi: naye ne batayagala kuwulira. Naye ekigambo kya Mukama ne kiba gye bali etteeka ku tteeka, etteeka ku tteeka; layini ku layini, layini ku layini; wano katono, ne wali katono; balyoke bagende, bagwe ennyuma, bamenyeke, basibibwe mu mutego, bakwatibwe. Isaaya 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Mu kiseera kino, Empologoma ey’omu kika kya Yuda eri kubikkula ekitabo kya Ezeekyeri. Tutegeezebwa nti Ezeekyeri ye kabona mu mwaka ogw’amakumi asatu, oba nga “amakumi asatu” gakiikirira emyaka gye egy’obubonero nga kabona, oba omwaka ogw’amakumi asatu mu lunyiriri olw’obunnabbi olwatandika ku Okuyitako Okukulu kwa Yosiya. Obwakabona obusembayo obw’ennaku ez’oluvannyuma bwe bantu emitwalo kikumi mu obukumi buna mu enkumi nnya, era ebyafaayo eby’edda ebyennyini bikiikirira ebyafaayo eby’obubonero mu nnaku ez’oluvannyuma.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Naye mmwe mulituumibwa Bakabona ba Mukama: abantu balibayita Abaweereza ba Katonda waffe: muliryanga obugagga bw’amawanga, era mu kitiibwa kyabwe mwe mulyeenyumiriza. Isaaya 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels, and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history of both Peter and Ezekiel is located at and is represented in the history of Panium.
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The Little Book
Akatabo Akatono
Ezekiel takes the little book, as did John in Revelation ten.
Ezekyeri atwala ekitabo ekitono, nga ne Yokaana bwe yakola mu Okubikkulirwa kkumi.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Naye ggwe, omwana w’omuntu, wulira kye nkugamba; tobeera mujeemu ng’ennyumba eyo enjeemu: yasama akamwa ko, olye kye nkuwa. Awo bwe natunula, laba, omukono ne gundeetera; era, laba, omwo mwalimu omuzingo gw’ekitabo; n’agwanjuluza mu maaso gange; era gwawandiikibwako munda n’ebweru: era omwo mwawandiikibwamu okukuba ebiwoobe, n’okukungubaga, n’obusamaaliizi. Era n’aŋŋamba nti, Omwana w’omuntu, lya ky’osanga; lya omuzingo guno, ogende oyogere n’ennyumba ya Isirayiri. Awo ne nsama akamwa kange, n’andyokya ne ndya omuzingo ogwo. N’aŋŋamba nti, Omwana w’omuntu, lya n’olubuto lwo, ojjuzewo n’enda yo omuzingo guno gwe nkuwa. Awo ne ndya; ne guba mu kamwa kange ng’omubisi gw’enjuki olw’obuwoomi. Ezeekyeri 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840, until October 22, 1844.
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“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malayika eyeegatta mu kulangirira kw’obubaka bwa malayika ow’okusatu alina okumuliikiriza ensi yonna n’ekitiibwa kye. Wano walagulwa omulimu ogulina obugazi obw’ensi yonna n’amaanyi agatamanyiddwa bulijjo. Omukululo gw’okuja kwa Kristo ogw’emyaka 1840–44 gwali kulabisibwa kwa kitiibwa okw’amaanyi ga Katonda; obubaka bwa malayika ow’olubereberye bwatuusibwa ku buli kifo eky’obuminsani mu nsi, era mu nsi ezimu ne wabaawo okwegomba okw’eddiini okusingayo obunene okwakeerabirwa mu nsi yonna okuva ku Nnongoosereza ey’omu kyasa eky’ekkumi n’omukaaga; naye bino birisukkirirwa ekkubo ery’amaanyi ery’okutambula wansi w’okulabula okw’enkomerero okwa malayika ow’okusatu.” The Great Controversy, 611.
Ezekiel is aligned with John in chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezeekyeri akwatagana ne Yokaana mu ssuula ey’ekkumi eya Okubikkulirwa, bwe kityo Peetero, Yokaana ne Ezeekyeri bayimirira wamu mu kifo kyabwe kye baaweebwa mu kiseera eky’okuteeka akabonero ku emitwalo kikumi mu ana mu enkumi nnya.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 okutuuka mu 1844 kikiikirira ekiseera eky’emyaka ena ekyatandika obunnabbi bw’ebiseera obwatandika n’ekiseera eky’emyaka kikumi mu ataano ku nga 27 Julayi, 1299. Ezo “emyezi etaano” zaggwaako ne zeegatta ku bunnabbi bw’ebiseera obw’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano obwatuuka ku nkomerero nga 11 Agusito, 1840, ekyo lwe kyatuukirira ng’okweyoleka okw’ekitiibwa okw’amaanyi ga Katonda kweyoleka okutuusa nga 22 Okitobba, 1844. Awo okukozesa ebiseera eby’obunnabbi ne kukoma.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Era n'alayira mu oyo abeera emirembe n'emirembe, eyatonda eggulu n'ebirimu, n'ensi n'ebigirimu, n'ennyanja n'ebigirimu, nti obudde tebulyeyongera kubaawo. Okubikkulirwa 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Ebiseera eby’obunnabbi byakoma nga bikyali bikozesebwa mu butuufu bw’obunnabbi nga October 22, 1844. Ezeekyeri, Peetero ne Yokaana buli omu akiikirira abawala abagezi aba Katonda mu kutambula kw’omumalayika ow’olubereberye n’ow’okubiri era ne mu kutambula kw’omumalayika ow’okusatu.
Visions
Okubikkulirwa
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Essuula ekkumi n’emu ezisooka ez’Ezeekyeri ziteeka mu maaso olunyiriri lw’“okwolesebwa” nga bwe kyalagibwa mu lunyiriri olusooka olw’essuula esooka.
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 ogw’okuna, ku lunaku olw’okutaano olw’omwezi, bwe nnali wakati mu basibe ku mugga Kebali, eggulu ne liggulwawo, ne ndaba okwolesebwa kwa Katonda. Ezeekyeri 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
“Ebyolesebwa” eby’essuula ekkumi n’emu ezasooka byasookera ddala okuweebwa mu ssuula esooka ku mugga Kebali, oluvannyuma ne byongerwako mu kwolesebwa okw’essuula ey’okusatu ku “lusenyi,” era ne biddamu nate mu kwolesebwa okw’essuula ey’omunaana e Yerusaalemi. Ebifo ebyo ebisatu, kwe kugamba omugga Kebali, olusenyi, ne Yerusaalemi, biraga ebyolesebwa bisatu nga byonna wamu bikola okwolesebwa kumu, kwe “ebyolesebwa” eby’olunyiriri olusooka era eby’essuula ‘ekkumi n’emu’ ezasooka.
Jubilee
Yobere
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example, Passover represents the spring feasts and the day of atonement represents the fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC, of a Jubilee year is supported by the historians.
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The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and 622 BC is also accepted by those biblical chronologists as the date of Josiah’s Great Passover. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
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“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Ku buli lupapula, oba nga kya byafaayo, oba ekiragiro, oba obunnabbi, Ebyawandiikibwa eby’Endagaano Enkadde byakaayakana n’ekitiibwa ky’Omwana wa Katonda. Mu kigero kyennyini nga kyali kya kutegekebwa kwa Katonda, enkola yonna ey’Obuyudaaya yali bunnabbi obunywevu obw’Enjiri. Kristo ye oyo “bannabbi bonna gwe bategeezaako.” Ebikolwa by’Abatume 10:43. Okuva ku kisuubizo ekyaaweebwa Adamu, okuyita mu lunyiriri lwa bajjajja abakulu n’enkola y’amateeka, omusana ogw’ekitiibwa ogw’omu ggulu gwalambululanga bulungi ebigere by’Omulokozi. Abalabi baalaba Emmunyeenye y’e Besirekemu, Ssiro alijja, ng’ebigambo eby’omu maaso bwe byabayitangako mu kutambula okw’ekyama. Mu buli ssaddaaka okufa kwa Kristo kwalagibwanga. Mu buli kire ky’obubaane obwokya obutuukirivu bwe bwalinnyanga waggulu. Buli kkondeere ly’ennaku ey’Essanyu enkulu lyayogeranga erinnya lye. Mu kyama ekityisa eky’Ekifo Ekitukuvu Ennyo ekitiibwa kye mw’kyabeeranga.” The Desire of Ages, 211.
Seventeen
Ikumi n’omusanvu
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573, as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330 was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
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For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Kubanga abaana ba Isiraeri balimala ennaku nnyingi nga tebalina kabaka, era nga tebalina mulangira, era nga tebalina ssaddaaka, era nga tebalina kifaananyi, era nga tebalina efodi, era nga tebalina bateraafimu: Oluvannyuma abaana ba Isiraeri balikomawo, ne banoonya Mukama Katonda waabwe, ne Dawudi kabaka waabwe; era balitya Mukama n’obulungi bwe mu nnaku ez’oluvannyuma. Koseya 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king, is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
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And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Era oba nga temunnampulira olw’ebyo byonna, kale ndyongera okubabonereza emirundi musanvu olw’ebibi byammwe. Era ndimenyawo amalala ag’amaanyi gammwe; era ndifuula eggulu lyammwe ng’ekyuma, n’ettaka lyammwe ng’ekikomo. Eby’Abaleevi 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then the captivity of king Zedekiah of the southern kingdom in 586 BC represent the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
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Prophetically the pride of the power of Judah was broken when Manasseh was taken captive into Babylon and Judah was in subjection to foreign power from then on. Zedekiah represents the final end of the progressive breaking of the pride of their power.
Mu ngeri ey’obunnabbi, amalala ag’amaanyi ga Yuda gaamenyebwa Manase bwe yatwalibwa mu buwambe e Babulooni, era okuva olwo Yuda n’eba wansi w’obuyinza bw’amawanga amalala. Zeddekiya akiikirira enkomerero ey’oluvannyuma ey’okumenyeka okw’amalala ag’amaanyi gaabwe.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Awo olwatuuka, Samwiri bwe yakaddiwa, n’afuula batabani be okuba abalamuzi ba Isirayiri. Erinnya ly’omubereberye we yali Yoweeri; n’erinnya ly’owookubiri we yali Abiya: era baali balamuzi mu Beeruseba. Naye batabani be ne batatambulira mu makubo ge, ne bakyamira okugoberera amagoba amakyamu, ne batoola enguzi, ne bakyusa obwenkanya. Awo abakadde bonna aba Isirayiri ne bakuŋŋaana awamu, ne bajja eri Samwiri e Laama, ne bamugamba nti, Laba, okaddiye, era batabani bo tebatambulira mu makubo go: kale kaakano tuteerawo kabaka atulamulenga ng’amawanga gonna. Naye ekigambo ekyo ne kinyiiza Samwiri, bwe baayogera nti, Tuwe kabaka atulamulenga. Awo Samwiri n’asaba Mukama. Mukama n’agamba Samwiri nti, Wulira eddoboozi ly’abantu mu byonna bye bakugamba: kubanga tebagaanye ggwe, naye bagaanye nze, nneme okufuga ku bo. Ng’ebikolwa byonna bwe biri bye baakola okuva ku lunaku lwe nabaggya mu Misiri okutuusa leero, bwe banvaako ne baweereza bakatonda abalala, bwe batyo bwe bakukola naawe. Kale nno wulira eddoboozi lyabwe: naye era obabuulire nnyo n’obategeeze empisa za kabaka alibafuga. 1 Samwiri 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Kisaanidde okwetegereza nti mu kiseera ekyo Isiraeri teyaanaaga Katonda yekka ng’Kabaka waabwe, naye era n’Omwoyo ogw’Obunnabbi, nga bwe gwali gukiikirirwa Samwiri; kubanga kigamba nti, “banvuddeko, ne baweereza bakatonda abalala, bwe batyo bwe bakukolanga naawe.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Sitane ali... bulijjo ayingiza eby’obulimba—okukyusa abantu okubaggya ku mazima. Obulimba bwa Sitane obusembayo ddala bwe buliba okufuula obujulirwa bwa Omwoyo wa Katonda obutaba na mugaso gwonna. ‘Awatali kwolesebwa, abantu bazikirira’ (Engero 29:18). Sitane alikola n’obukodyo bungi, mu ngeri ez’enjawulo era ng’ayita mu bikozesebwa eby’enjawulo, okutataganya obwesige bw’abantu ba Katonda abasigalawo mu bujulirwa obw’amazima.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Waajjakubaawo obukyayi obuliriikirizibwa ku Bujulirwa obwo, nga bwa Sitaani. Enkola za Sitaani zijja kuba za kusasamaza okukkiriza kw’amakanisa mu bwo, olw’ensonga eno: Sitaani tayinza kufuna kkubo eritegeerekeka ennyo ery’okuyingiza obulimba bwe n’okusiba emyoyo mu bulimba bwe, singa okulabula n’okunenya n’okuwabula eby’Omwoyo wa Katonda biwulirizibwa.” Selected Messages, ekitabo 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Obubuzzi obusembayo eri obwakabaka bwa Katonda mu Isiraeri eky’edda bwali okugaana si Katonda yekka, naye era n’Omwoyo ogw’Obunnabbi. Okugaana okwo mu 1097 BC kufaananako obubuzzi obusembayo obw’Abadiventi b’Olunaku olw’Omusanvu aba Lawodikiya mu 1863. “Emirundi musanvu” egiri mu Eby’Abaleevi abiri mu mukaaga kye Kigambo kya Katonda, era Omwoyo ogw’Obunnabbi gwogera ku “mirundi musanvu” nti “tegisaana kukyusibwa.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Nnonye nti ekitabo ekiriko ekifaananyi kya 1843 kyali kiragiddwa omukono gwa Mukama, era nti tekyandikyusiddwa; nti ennamba zaali nga bw’Ayagala zibeere; nti omukono Gwe gwali ku kyo era ne gukweka ensobi mu zimwe ku nnamba, omuntu yenna aleme okugiraba, okutuusa omukono Gwe lwe gwaggibwawo.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times,” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy, identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
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Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 592 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Zeddekiya yatwalibwa mu busibe e Babulooni emyaka kkumi n’ena nga Jjubiriya ya 573 BC tennatuuka. Omutendera ogw’ekkumi n’omusanvu ogwa Jjubiriya gwatandika mu 622 BC, era mu mwaka ogw’amakumi asatu Ezeekyeri alangibwa ng’omusaaserdooti mu 592 BC, oluvannyuma emyaka etaano oluvannyuma Yerusaalemi n’ezikirizibwa mu 586 BC. Yazikirizibwa ku lunaku lwe lumu olw’omwaka nga bwe yazikirizibwa omulundi ogw’okubiri mu AD 70 ne Tito. Olunyiriri olusooka olwa Ezeekyeri essuula emu luli emyaka etaano nga Yerusaalemi tennazikirizibwa era emyaka kkumi na mwenda nga okwolesebwa okw’ekaalu okw’essuula amakumi ana tekunnatuuka.
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 ogw’amakumi abiri mu etaano ogw’obusibe bwaffe, 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, ne guntwala eri eyo. Ezeekyeri 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Luganda passage unavailable
This passage is not yet available in Luganda.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries—“discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Luganda passage unavailable
This passage is not yet available in Luganda.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Omusingi gw’ennyumba ya Katonda eyazimbibwa nate oluvannyuma lw’obusibe mu Babulooni gwamala mu byafaayo eby’ekiragiro ekisooka, era nga ekiragiro eky’okubiri tekinatuuka. Yeekaalu yazimbibwa ddala mu byafaayo eby’ekiragiro eky’okubiri. Mu kiragiro eky’okusatu obufuzi bw’eggwanga bwazzibwawo eri Isiraeri ey’edda ey’amazima. William Miller yali akiikirira malayika ow’olubereberye eyajja mu 1798 era n’aweebwa amaanyi nga August 11, 1840. Malayika ow’okubiri yajja oluvannyuma lw’okuteekawo emisingi, nga bwe kyakiikirirwa kaati ya 1843, eyafalibwa mu May wa 1842. Mu kusuubira okwasooka okwayonooneka mu 1844, okunyiiga kwa alufa okwa 1844, malayika ow’okubiri era n’ekiseera eky’okulindirira mu lugero lw’abawala ab’embeerera byatuuka, era obubaka bwa malayika ow’okubiri bwe bwafuna amaanyi mu lukuŋŋaana lw’ensiisira e Exeter yeekaalu n’eba emaliriziddwa. Awo oluvannyuma, mu kusuubira okunene, oba okwa omega, okwayonooneka mu 1844, Omubaka w’Endagaano n’ajja mangu eri yeekaalu Ye, nga kituukiriza emyaka enkumi bbiri mu bisatu, eyatandika ku kiragiro eky’okusatu n’eggwa ku kujja kwa malayika ow’okusatu.
Josiah means ‘the foundation of God.’ Whether it’s king Josiah or Josiah Litch, both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC, as set forth in Ezekiel chapter forty and verse one, is a symbol of October 22, 1844, and the opening of the judgment of the dead, and also a symbol of September 11, 2001, at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Luganda passage unavailable
This passage is not yet available in Luganda.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Ezeekyeri kye kabonero munda mu byafaayo eby’obunnabbi ebiragiddwa mu byawandiiko bye. Ezeekyeri abaaliwo abasajja amakumi abiri mu bataano bwe bavuunamira enjuba ku nkomerero y’essuula ey’omunaana. Era yaliyo ne mu ssuula eziddirira, nga “okussaako akabonero okuddirirwa okuttibwa” kuleetebwa ku Yerusaalemi, Ellen White gy’akakasa okuba Ekkanisa ya Seventh-day Adventist. Mu ssuula ekkumi n’emu ezisooka, Ezeekyeri aleetebwa mu watukuvu ow’omu ggulu okuweebwa ebiragiro bye, nga bwe kyali ku baMillerite abaayitibwa okukola bwe batyo mu 1844, era nga bwe kiri nti kati ekibiina kino kiyitibwa okukola bwe kityo.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Kale Ezeekyeri abeera gye muli akabonero: nga byonna bwe yakola, nammwe bwe mutyo bwe mulikola; era kino bwe kirituuka, ne mumanya nga nze Mukama Katonda. Ezeekyeri 24:24.
When This Cometh
Buno Bwe Birituuka
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Bwe tunaatuuka ku ddaala mu nnaku ez’oluvannyuma ng’ebintu Ezeekyeri bye yalaga biri mu kuddamu mu bantu ba Katonda, awo tuba tutuuse ku kabonero ka Ezeekyeri. Bw’omanya nga Ezeekyeri akiikirira emitwalo kikumi mu enkumi nnya mu enkumi nnya, era n’okimanya ku mutindo gw’okukkiriza n’okutegeera ogulina essuubi eritukuziddwa nti buli kintu Ezeekyeri kye yalaga mu biwandiiko bye kifaananya olunyiriri olutukuvu olw’ebibaddewo mu nnaku ez’oluvannyuma ebikwata ku mitwalo kikumi mu enkumi nnya mu enkumi nnya—bw’omanya ekyo, olwo “mulimanya” nga “Mukama” ye “Katonda.”
We will continue these thoughts in the next article.
Tujja kugenda mu maaso n’ebirowoozo bino mu kiwandiiko ekiddako.