It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Ndax deggu la ci xam-xamu Biibël jàng ci ni ñu man a jàpp Yonent Esëkiel ne am na ñetti-fukki at ci ay kàddoom yu njëkk.
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.
Léegi, ci atum ñetti fukki at ak benn, ci weer wu ñenteel, ci bésu juróomeelu bés bi ci weer wa, bi ma nekkee ci diggante jaami ñi ci wetu dexu Kebar, asamaan yi ubiku, te gis naa peeñug Yàlla. Ci bésu juróomeelu bés bi ci weer wa, mooy atum juróomeel bi ci njaamu Buur Yeoyakin, kàddug Boroom bi dikkoon na bu leer ci Yexeskel, saraxalekat bi, doomu Buzi, ci réewu Kalde yi, ci wetu dexu Kebar; te loxob Boroom bi nekk na fa ci moom. Yexeskel 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.
Am ñenn gëm ne “atum ñett-fukk bi” mi ngi sukkandiku ci benn wareef jubilee bu xeeb, bi tambalee ak buur Yosiya te mu jeexee ak aaya benn ci saraxu ñeent-fukk bi.
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.
Ci at ak ñaar-fukk ak juróom-ñett baat ci sunu jaamug njaam, ca ndoorteelu at mi, ca fukki bésub weer wi, ca ñent-fukk ak ñentelu at baat bi ginnaaw ba dëkk ba daanu, ca bés boobu sax loxob Boroom bi nekkoon na ci man, te yóbbu ma fa. Ezekiel 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.
Aji waxtukat yu aju ci xàllu téereb Biibël di tëral aaya bu njëkk bu saarent fukki ñent gi ci 28 Awril walla 22 Oktoobar atum 573 laata Kirist. Yépp yonent yi dañuy màggal fan yi mujj, ba tax bés bu daanu bi, maanaam 22 Oktoobar atum 573 laata Kirist, mooy bésu omega bu benn rëdd woo xam ne tambalee woon na juróom-fukki at yu jiitu ci li ñuy wax “Jàllug Baax bu Mag bu Yosiya” ci 5 Mee atum 622 laata Kirist.
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.
Limu ñett ñatt fukki mooy misaalu saraxalekat yi, ndaxte dañuy tàmbalee seen liggéey bu ñu amee ñett ñatt fukki at. Su fekkee ne aaya bu njëkk ba bu ñetteel ci Esekiyel 1 di wax ne atam dafa tollu ci ñett ñatt fukki, walla muy rekk misaal bu saraxalekat, kon itam dees na ko tegu ci nit ku am ñett ñatt fukki at. Su fekkee ne ñett ñatt fukki at yi ci aaya bi jëkk, ni ñeneen ñi gëm ko, di tegtal atum ñett ñatt fukki ba ca bés bu mag bu Jósiya defoon Paskaa gaaw ga ca atum 622 BC, kon itam njariñi yonent yi ci mbir moomu du soppi, benn lañuy doon.
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 tekki “fondamaŋ,” te màggal Bésub Jàllam gu Magam moo tàmbalee jamono yuubile yi jeexee ci 22 Oktoobar, ci Bésub Njotlu, atum 573 kanam Kirist. “Rëddub yuubile” bi jóge ci Yosiya ba 22 Oktoobar méngoo ak jaar-jaaru nettali 1840 ba 1844. Fondamaŋ yi 1840 dañoo teewaloon buur Yosiya, te itam Yosiya Litch. 22 Oktoobar dafa teewaloon li ñuy wol yékkati buubub yuubile, ànd ak buubub Bésub Njotlu.
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.
Te nga wara juróom-ñaar yu at yi ngir sa bopp, juróom-ñaar yoon juróom-ñaar at; te diiru juróom-ñaar wara yu at yi dina nekk ci yaw ñeent-fukk ak juróom-ñent at. Noonu nga war a santaane bu xewu Yoweel bi baat ci bésub fukk wa ci weer wa juróom-ñaar; ci bésub jéggal ba ngeen war a tàggat santaane bi ba mu baat ci seen réew mépp. Leviticus 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.
Esekiyel nekk na ci rëdd-u Jubile bi dale ci buur Yosiya ba ci 22 Oktoobar, rëdd wu teewal malaaka bu njëkk ak ñaareel bi ci Peeñu Yàlla fukk, li dox dale ci 1840 ba 1844. Esekiyel dafay teewal Millerite yi ci malaaka bu njëkk ak ñaareel bi, ak téeméer ak ñeent-fukk ak ñeent junniy nit ñi ci malaaka bu ñetteel bi. Esekiyel dafay teewal sarxalkatu téeméer ak ñeent-fukk ak ñeent junniy nit ñi, waaye jëfandikoom gu mag ci waxu yonent mooy ne, moom ab yonent la.
Prophet, Priest and King
Yonent, Saraxalekat ak Buur
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.
Am na ñetti nit ñi ci Biibël ñoo tàmbalee liggéey ci biir ndam gi bu ñetti fukk at. Ak Esegiyel amoon na Dawuda ak Yuusufa. Ndaxte ñoom ñépp tàmbalee liggéey ci biir ñetti fukk at, ñoom ñépp saraxalekat lañu. Dawuda mooy màndargay buur bi, Yuusufa mooy saraxalekat bi, te Esegiyel mooy Yonent bi ci buur-gi gu ndam gu ñettiwul, gi taxaw ci Yonent, Saraxalekat ak Buur.
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.
Waaye naka nu nu man a jëfandikoo yonent bi Esekiyel muy misaal, moom ab saraxalekat la, te bu ñu ko jëfandikoo ci jaar-jaaru joobale bi tàmbalee ci Yosiya ba 22 Oktoobar, Esekiyel ab saraxalekat la buy tegtal saraxalekat ci waxtu tëj biirug téeméeri juróom-ñeent fukki junni ñaari-fukki ñeent ñi, ni ko jaar-jaaru at 1840 ba 1844 ak buur Yosiya ba 22 Oktoobar 573 JKK wone.
Twenty-two
Ñaar fukk ak ñaar
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.
Biibël bi wone na Yexeskeel dafa doon liggéey ci yoonu ndawi at yu mat ñaar-fukk ak ñaar. “Ñaar-fukk ak ñaar” mooy misaal gi taxaw ngir téerey téeméeri ak ñeent-fukk ak ñeent-junni ñi, ñoom ñi di màndarga Yàlla gi booleek nit ñaar. Ci jaar-jaaru nettali bi teew ci màggalu Bésub Jéggi ba Yosiya ba ci xët wu ñeent-fukk ngir màggalu Jubile 22 Oktoobar, Bésub Jéggi bu Yosiya dafa doon misaal liggéeyu Josiah Litch ci 1838 ak 1840. Liggéey boobu mooy woon joxe yégle waxtuw yonent yi ci ay musiba yu jëkk ak ñaareel. Léegi manees na gis ne yonentu musiba yu jëkk ak ñaareel yaa ngi gën a yaatu lool ba ña njëkk ya xamoon ko.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Esekiel, mi doon ci yonent Yàlla yi ci Biibël bi, mooy ki waxe ay bés yu gën a leer ci ay bindam, ba mu ëpp bépp bindkat bu nekk ci Biibël bi.
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.
Esekiyel mooy omega bu “bëccëg = at” ci waxu yoon ci Kàddu Yàlla. Ci téereb Nimero, alfa bi ci màndargay “bëccëg-at” feeñ na ci njëkk ñàkk dégg-dégg ba ca Kadesh, ga tax ñaar-fukk at yu wër ci màndiŋ ma. Ñàkk dégg-dégg bu mujj bi, walla omega bi, mooy li Esekiyel di tegtal ci ñeentelu xaaj ba Yerusalem yàqu.
Alpha
Alfa
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.
Gannaaw fan yi ngeen seetee réew mi, maanaam ñeent-fukk fan, fan bu nekk ñu jàpp ko at, ngeen yóbbu seeni bàkkaar ñeent-fukk at, te ngeen xam sama dindi kóllëre bi. Man Boroom bi wax naa ko; wóor na ne dinaa ko def mbooloo buy ñaaw jëf jépp ji, ji dajale ci sama kaw: ci màndiŋ mi lañuy jeexee, te fa lañuy dee. Nombres 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.
Nelal ci sa càmmoñam, te yebal ca tooñu kër Israayil ci moom; ni limub fan yi nga war a nelaw ci kawam, noonu ngay yeb seen tooñu. Ndaxte man teg naa ci yow at yu seen tooñu, mengook limub fan yi, ñetti téeméeri ak juróom-fukk fan; noonu ngay yeb tooñub kër Israayil. Bu nga leen matalee, nga delluatal a nelaw ci sa càmmoñam ndeyjoor, te ngay yeb tooñub kër Yuda ñeent-fukk fan; fan bu nekk def naa ko at. Kon nag, jublul sa kanam jëm ci wërug Yerusalem, te sa loxo bu baarekk bi mu feeñ, te nga wax ci kàddug yonent yu ko di jëm ci kawam. Ezekiel 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.
Yàlla ba Kàdes ak yàqub Yerusalem dañuy tegtal njàmbaarug alfa ak omega, di tegtal itam njàngatub “bés buy at”. “Njàngatub bés buy at” mooyoon sart bu njëkk bi ci way-Millerite yi, te ci jaar-jaaru at yi 1840 ba 1844, ni ko xeetu ci rëddub Jubile bu buur Yosiya ba 22 Oktoobar. Esekiyel moo wone ay bés yu ëpp ñeneen yonent yépp. Ci biir waxtu yi Esekiyel di tëral, rëddub Jubile bi dañu ko xàmmee, loolu di boole seedam Esekiyel bu jëkk ak jaar-jaaru malaaka bu njëkk ak bu ñaareel, te gannaaw loolu ak jaar-jaaru malaaka bu ñetteel.
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.
Ci topp ak “rëdd-u Yoweel bi”, Esekieel tëdd na ci wëtam benn téeméer ak juróom-ñent-fukk ak juróom-ñent fan, gannaaw loolu mu tëdd ci beneen wëtam ñent-fukk fan. “Ñent téeméeri ak fanweer” mooy mandarga kóllëreg yu yàgg ya ak yu bees ya, ndaxte digeb kóllëreg bañ-bañu Abràm ci ñent téeméeri at yu ñu wara nekk jaam ci Misra fekk na seedeem bu ñaareel bi ci fanweer at ak ndawtal bi Pool. Benn boole, Abràm, (gannaaw Ibraaima) bu “mag ja”, ak Sawul, (gannaaw Pool) bu “bees ba”, da ñoo boole seede yi ngir samp ñent téeméeri ak fanweer at ni mandarga kóllëreg gu fàww gi. “Ñett téeméeri ak juróom-ñent-fukk fan” “danga yeb bàkkaaru kër Israyel.” “Te” “danga yeb bàkkaaru kër Yuda ñent-fukk fan.” Bu ñu boolee, wët gu ndeyjoor gi ak wët gu camm gi ñoo yam ak Abràm ak Pool.
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.
Kóllëre gi doon dafa nekk ci yéene topp ak bañ a topp—dund walla dee. Sàrgu bés ak at ci jaar-jaaru Millerite nekkoon mbirum dund walla dee, te jaar-jaar boobu malaaka bu njëkk baa xamle ko ni xebaar bu baax bu dul jeex. “Xebaar bu baax” mooy itam mbirum dund walla dee, te mbirum nattu dund walla dee ci jaar-jaaru Millerite mooyoon ci biir déeg-déegu sart bu nekk: benn bés dafa yem ak benn at. Kéddug yëgle ga dooleel yooni malaaka bu njëkk mooy woon kàddug wax ci ñetti téeméeri at ak juróom-benn-fukk ak benn fan yu tekki ci ñaareelu ay. Ci biir ñetti téeméeri juróom-ñent-fukk fan yi Esekiyel tëddewoon ci wetam càmmoñ, am na foññug ñetti téeméeri juróom-benn-fukk ak benn at ak juróom-benn-fukk fan yi di waxu jamono ci ñaareelu ay. Lii dafay soxla xam-xamu yonent ngir xarale yoonu wax ji ba jub, waaye du lu gën a néew lu dul liggéey bu sax buy dox bu Gaynde gi dëkk ci giiru Yuda di ubbi firndeel xebaaru yu guddi.
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.
Maa ngi wax ne war nañu jàpp Esekiyel ni màndarga giir junni ak ñeent fukk ak ñeent junni ñaar-fukk, waaye ci li gën a am solo, ni màndarga mayug Xel mu Yëgle bi, muy feeñ ci woneb ab yonent bu mujj-jamono, mbaa ci woneb askanu kóllëre gi xam piriñsiiwu “rëdd ci kaw rëdd” gi.
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.
Maa ngi sax ne leeru Ezekiel ci yeneen ñaari téeméeri juróom-benn ak fukk ak benn at ak fukk ak juróom-ñett fan yi, dafa dëppook waajur nit ku yor palaas buy sànni xarala yi ci biir ndab li gën a mag.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Damay wax ne leer gi jóge ci Ezekiel mooy benn pàcc bu am solo lool ci yégleb doxalin bi mujj, bu njëg ëllëg kër Yàlla gi.
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.
Esekiyel nekk na ci 22 Oktobar ci benn waajur gi ci saar ñent-fukk, te foofa lañu maye Esekiyel peeñu kër Yàlla gu ëllëg. Kër gi mooy kër gi ñeel ñaar-fukk ak ñeent junni nit, te ci loolu Esekiyel mooy màndarga boobu lim. Kuréelu boobu dinañu weesu ñaari nattu balaa ñuy agsi ci ñetteelu nattu bi ak nattu bu leerale dëgg. Nataal bi dafay wone ne Esekiyel jot na leeram ci biir kër Yàlla ga, ba tax na leer gi mu jur, ni mu nekk màndarga, di tegtal leer gi jóge bu ñu duggee ci Barab bu Gëna Sell, ci jàppale ak Daniel saar fukk.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Leeru Njàngatug Yeesu Kirist bi ñu ubbi, dañu ko ubbi ci lu jiitu ndax seetlu jeex.
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.
Mu ne ma: “Bulul waxi yeneen ci téere bii ci kàddug waxu Yàlla bi; ndaxte waxtu wi jege na. Ku jubulul, na sax ci jubadiam; te ku sobe, na sax ci sobeem; te ku jub, na sax ci njubam; te ku sell, na sax ci selleem.” Peeñu 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.”
“jamono ji si kanam” ci wetu ndaw laata xarnu yoon bi tëj ci saraxalekat fukki ak benn, te noonu nag Palanteeru Yeesu Kirist mi dafa ubbeeku ci jamono jooju, ndaxte “jamono ji si kanam.”
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.
Wàccug Yeesu Kirist bi, bi Yàlla ko jox ngir won ay jaamam yi li war a gaaw a am; te yónnee ko, te xamale ko ci ay màndarga, jaarale ko ci malaakam, jox ko jaamam Yowaana: moom mi seede kàddug Yàlla, ak seedeel Yeesu Kirist, ak lépp lu mu gis. Ku koy jàng barkeel nga; te ñi dégg baat yi ci waxu wax ji, te sàmm yi ci bind, barkeel nañu: ndaxte waxtu wi jege na. Wàccug Yowaana 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.
Jëfandikook bu Laodise bu Àddinaas yi di Sabat bu Juróom-ñeent bi jeex na ci yoonu Dibeer, te ci saraxal gi nekk ci saar ñentelu Ezekiyel, Àddinaas gi di Sabat bu Juróom-ñeent bi feeñal nañu ko ni Yerusalem. Foofa, ñi di jooy te di wattoo ndax ñaawtéef yi ñuy def ci réew mi ak ci kërgëm gi, ñoom lañu jox màndarga. Màndargaal gi am na ba ngelaw yi jóge penku, di Islaam, di merloo xeeti àddina yi, tuuti laata jëfandikook bi jeex. Ci juróom-ñetteelu saar bi nekk ci Ezekiyel, ñenti maas yu Àddinaas gi di Sabat bu Juróom-ñeent bi àgg nañu ci jeexital, te maas wu ñenteel wi sax feeñ na ci ñaar-fukk ak juróom ñaar ñi jiite, ñiy sujjóotal jant bi.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Gis-gis boobu joxe na ko ci misaal benn bés bala yoonu Dibeer digg, walla bu jege jege ci tëj gëstu mayug mucc, ni ko juróom-benn, juróom-benn, juróom-benn di tektale.
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.
Te xew ci juróom-ben at mi, ci weeru juróom-ben bi, ci juróomel fan bi, bi ma toogee sama kër, te magi Yuda ya toog fa sama kanam, loxo Boroom bi Yàlla dikk na foofa ci man. Noonu ma gis, te xoolal, am na benn melokaan bu mel ni safara: dale ci melokaanu ndamam ba suuf, safara; te dale ci ndamam ba kaw, melokaanu leer, ni melokaanu xànjar. Mu joxe melokaanu loxo, jàpp ma ci yenn bu sama bopp; te Xel mi yékkati ma diggante suuf ak asamaan, yóbbu ma ci peeñu Yàlla yi Yerusalem, ba ca bunt bu biir bi jublu ca bëj-gànnaar, fa nekkoon toogu nataalu kiiñaan gi, giy tax mu am kiiñaan. Te xoolal, ndamu Yàllay Israyil nekk na fa, ni peeñ ga ma gisoon ca xuru ba. Ezekiel 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.
Peeñu atum juroomeelu atum weer ak bés bu juroomeel bi ñëw na lu jiitu “666,” te loolu mooy misaal bu yoonu Dibéer, bi jamono ji ñuy jox nit ñi ngir seetlugee deewee ci Adventisme bu Laodise. Peeñu boobu dafa nekkoon “ni mu mel ci peeñu” bi Esekiyel “gisoon ca xàll ba.” Peeñu bi mu gisoon ca xàll ba, am na ci kanam, ci saar bi ñetteel.
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.
Ba noppi ma, demsi jëm ci xàndor ga; te xool, ndamug Boroom bi taxawoon fa, ni ndam ga ma gisoon ca dexu Kebar; ba noppi ma daanu ci sama kanam. Ezekiyel 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.
Pexe gu “plain”, maanaam gu atum juróom-benni at, weer wu juróom-benni, ak bés wu juróom, mooy pexe bi Esekiyel gisoon bu njëkk ca dexu Kebar.
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.
Léegi am nax, ci atum ñetti fukk, ci weeru ñeenteel bi, ci bésu juróomeelu weer wa, bi ma nekkee ci biir jaam ña ca wetu dexu Kebar, asamaan yi ubiku, te gis naa ay peeñu Yàlla. Ezekiyel 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.
“Pexe yu Yàlla” yi Esëkiyel “gis” ca wetu dexu Kebar, mooy pexe bu yam bi, te moom itam mooy pexe bi nekk ci Esëkiyel tereb juróom-ñett ba juróom-benn. Pexe yooyu dañu leen wone ci nekkinu Esëkiyel muy xool biir kër Yàlla ga, foofa la pexe bu xoolukaay “marah” bi ci tereb fukk di mat. Esëkiyel dafay tegtal ñi bokk ci leerug waxi Yàlla gu génn ci Barab bu Gën a Sell bi, bi Yeesu Kirist buy feeñal ci Kanam gu Sell gi di génneeku, just bu njëkku laata waxtu jébbale gi tëj.
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.
Bu nu xamne yoonu Jubile bi bu buur Yoosiya, bi tàmbalee ci Bësu Weccu gi ba mu àggee 22 Oktoobar, da nuy xamale misaalu màggalu njiitu nawete gi ak màggalu nooru at gi, ni ñu ko tëral ci Lewe 23. Foofa, ñaari mboolooy màggal yooyu, gu nawete gi ak gu nooru at gi, ñu leen tëral ak ñaar-fukk ak ñaar ay aaya bu nekk, ni liggéeyu Esekiel itam nekkoon ñaar-fukk ak ñaar at. Su ñuy jàppale Esekiel ci atum fanweeri bi ci yoonu Jubile bi, loolu di may ndimbal ngir juddug Esekiel méngoo ak yeesalug Yoosiya. Su dee ne am na fanweer at ci atum fanweeri bi ci wër-giiru Jubile bi, kon Esekiel dina juddu ci waxtu soppiteg Yoosiya.
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.
Esekiel mooy misaalu ñi ci ngëm dugg ci Bu Sell Bi gën a Sell. Bi ñu fa aggee, dañuy gis roda yi nekk ci biir roda yi, te yooyu di tegtal xeet bu jaxasoo ci jokkoo nit ñi. Ni ko deme ak Yowaana ci Peeñu gi, saar 10, Esekiel dafa teewal Millerite yi, waaye gën a jub ci ñaar-fukk ak ñeent junni nit ñi. Kàddug waxtuëm wu tolloo ci ñetti téeméeri at ak juróom-benn fan ak juróom-ñett benn fanam, muy xamle àtte bu mujj gi ci Adventisme bu Laodise, bokk ak alag Yérusalem, te mu ëmb jumtukaayu ñett-fukk ak juróom-ñaar ak ñeent-fukk.
It includes the symbolism of four hundred and thirty years.
Moo am na misaalu at ñent téeméeri at fanweer.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Mu ëmbale diiru ñenti at yiw 1333 ba 1337, 1449 ba 1453 ak 1840 ba 1844.
We will begin our considerations of this most important subject in the next article.
Dina tàmbali sunuy xalaat ci mbir mii gën a am solo bii ci artikel bi ci topp.
“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.
“Ci peeñ yi ñu joxoon Esayi, Esekiyel ak Yowaana, gis nanu ni asamaan lëkkale bu baax ak xew-xew yi di am ci suuf, ak ni yéene Yàlla ëpp solo ci ñi takku ci moom.” 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.
“Kirist moom ci boppam moo nekkoon Boroom kër Yàlla ga. Bu ko dee bàyyi, ndamam dina dem—moom ndam la woon bu feeñoon ci Kóolute gu Sell gi gën a Sell, ca kaw jàmmuwaay ba, fa nga xam ne sarxalkat bu mag ba rekk moo fa doon dugg benn yoon ci at mi, ca bés bu mag bu njotul, ak deretu sarax ba ñu reyoon (mi doon misaal deretu Doomu Yàlla bi ñu tuur ngir bàkkaar yi àddina), te mu wësu ko ci sarxaluwaay ba. Loolu mooyoon Shekinah, kër-gu-feeñ gu Yexowa.”
“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.
“Dafa ne doon ndamam lañu feeñaloon Esayi, ba mu waxee ne: ‘Ci at mi buur Ujja deewee, gis naa it Boroom bi mu toog ci gàngune gu kawe te yéeg, te mbubbam feesal kër Yàlla ga’ [Esayi 6:1–8 quoted].” 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.
“Peeñ gi Yàlla joxoon Esayi moo wone nekkinu askanu Yàlla ci mujjug fan yi. Ñoom am nañu ndam lii, di gis ci ngëm liggéey bi di dox ci kër Yàlla ga nekk ci asamaan. ‘Te ubbis nañu kër Yàlla ga nekk ci asamaan, te gis nañu ci biiram kër ga sarxal baayimaam.’ Bi ñuy xool ci ngëm dencukaay bu sell ba gën a sell, te gis liggéeyu Almasi bi ci kër Yàlla ga nekk ci asamaan, dañuy xam ne ñoom ay nit ñu am tuuti wax yu sellul,—askanu nit ñu seen làmmiñ waxoon yéeféer yu bare, te seen may yi sellalewuñu leen, jëfandikoo wuñu leen ngir ndamu Yàlla. Te sax yaakaarwëñ nañu bu baax, bu ñu di méngale seen néew doole ak seen yàqute ak sellug ak taaru jikko ju màgg ju Almasi. Waaye su ñoom, ni Esayi, nangu nañu xel mi Boroom bi bëgg a def ci xol, su ñu toroxal seen bakan fa kanam Yàlla, yaakaar am na ci ñoom. Gànnaayu digeb gi nekk na ci kaw gàngune ga, te liggéey bi ñu defaloon Esayi dees na ko def ci ñoom. Yàlla dina tontu ñaani yi jóge ci xol wu réccu.”
“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.
“Li Yàlla bind ci jëf ju mag te tedd jii mooy dajale garab yi ñu góob ngir denc leen ci sàkk bu asamaan; ndaxte suuf si war naa fees ak ndamu Boroom bi. Kon bu kenn bañ a tiit bu ñuy gis ay ñaawtéef yu di noot te ñuy dégg wax yu jóge ci gémmiñ yu sobe. Bu kàttani lëndëm yi taxaw ci xare ngir di weddi askanu Yàlla; bu Seytaane dajale ay mbooloom ngir mujj gu mag gu xare bi, te kàttanam mel ni mu réy lool te di bëgg a noot lépp, gis-gis gu leer gu ndamu Yàlla, gangune ga kawe te yékkati, te ñu wër ko ak xaaranu digeb, dina jox dëfar, wóor, ak jàmm.” 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.
«Ci wetu dexu Kebar, Esekiyel gis na mbëx mu mel ni mu ngi jóge bëj-gànnaar, “niir gu mag, ak safara su di déndoo boppam, te leer gi wër ko, te ci biiram mel ni melo xonq buy neex.” Ay rota yu bare, yu dajale seen bopp, dañoo doon yëngu ndax ñeenti mbind mu dund. Fu kawe lool ci yépp “amoon na fa melokaanu gàngune, ni melokaanu doj-u safir; te ci kaw melokaanu gàngune ga amoon na melokaan ni melokaanu nit ku nekk ci kawam.” “Te feeñoon na ci kerub yi melokaanu loxou nit ci suuf seeni laaf.” Esekiyel 1:4, 26; 10:8. Rota yaa ngi woon lale ci yamale bu jafe, ba ci njàlbéen ñu mel ni ñu nekk ci jaxasoo; waaye dañoo doon yëngu ci jàmm gu mat sëkk. Mbindey asamaan yu loxou bi nekk ci suuf laafi kerub ya di dooleel te di leen jiite, ñoo doon taxawal rota yooyu; te ci seen kaw, ci kaw gàngune gu safir ga, Mu Fàww mi moo fa nekkoon; te wër gàngune ga amoon na xarcin, muy màndargay yërmande Yàlla.»
“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.
“Naka la ëmb yu melni komplikasioŋ yi nekkoon ci biir njubalu loxo wi nekk ci suufu laaf yi cherubim yi, noonu itam, njaxlaf bu kompliké bu xew-xewu nit ñi nekk na ci suufu saytu Yàlla. Ci biir xeex ak riibum xeet yi, Ki toog ci kaw cherubim yi mu ngi ba tey jiite mbir yi ci suuf.”
“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.
“Jàmmi réew yi, yi benn ci ginnaaw benn jël seen waxtu ak seen berab yu ñu leen séddale, te ci seen xelul di seede ci dëgg gi ñoom ci seen bopp xamunuñu li mu tekki, wax na nu. Yàlla may na bépp réew ak bépp nit ci jamono jii ab berab ci planam bu mag ba. Tey, nit ñi ak réew yi dañuy nattale ak fil à plomb bi nekk ci loxo Ki dul juum. Ñépp, ci seen tànn bopp, dañuy dogal seen peet, te Yàlla mooy jiite lépp ngir matal ay mébetam.
“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.
“Jaar-jaariñ bi I AM bu màgg bi tëral ci Kàdduam, di boole lëkk ak lëkk ci jéemantu yónent gi, dale ci ba fàww lu weesu ba noppi ci ba fàww lu ñëw, moo nu di wax fan lañu tollu tey ci doxalin jamono yi, ak li ñu man a xaar ci jamono jiy ñëw. Lépp lu yónent waxoon ne dina am, ba ci jamono bii nu toll tey, bindees na ko ci xëti jaar-jaar; te mën nanu wóolu ne lépp lu des a ñëw dina am mataliku ci njëgëlam.” Education, 178.