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.”
Esëkiyel dafa mel ñi Yàlla jàngal na ci seen kaw jaarale ko ci Gaynde gi cosaanu Yuda, te njàngaleem ju njëkk mooy: “rëdd ci kaw rëdd.”
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.
Ci ñoom la waxoon ne: Lii mooy noflaay bi ngeen man a may ku sonn noflaay; te lii mooy yeesal gi. Waaye bëgguñu woon dégg. Waaye kàddug Boroom bi nekk ci ñoom ndigal ci kaw ndigal, ndigal ci kaw ndigal; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fa tuuti; ngir ñu dem, daldi daanu gannaaw, ba toog, ba jiitu, ba ñu jàpp. Esayi 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.
Léegi nii, Gaynde gi bokk ci giiru Yuda moo ngi ubbi téereb Ezekiel. Ñu xamle nañu ne Ezekiel dafa saraxalekat ci atum ñett-fukk, muy ne “ñett-fukk” day tegtal atam gu misaal ci sasaramu saraxalekat, walla muy atum ñett-fukk ci sàrtu yonent yi tambalee ca Magalu Bésub Jéggi bu mag ba Yosiya defoon. Saraxalekaay bu mujj bu fan yu mujj yi mooy ñaar-fukk ak ñent-junni, te jaar-jaari nettali yu yàgg ya ci seen dëgg-dëgg daan nañu misaalal jaar-jaaru misaal bu fan yu mujj yi.
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.
Waaye yéen, dees na leen wooye Saraxalekat yi Boroom bi; nit ñi dinañu leen wax Ndimbalukati sunu Yàlla; dangeen di lekk alalu xeeti ñi dul Yawut, te ci seen ndam ngeen di caaŋu seen bopp. Esayi 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 both Peter and Ezekiel are located at, is represented as the history Panium.
Esekiyel mooy màndargaalu nit Yàlla yi ci fan yu mujj yi—jaar-jaaru sell jooju la bépp seede bu yonent wone. Jaar-jaaru sell jooju mooy yëngu-yëngu malaaka bu ñetteel bi, te yëngu-yëngu boobu dafa amoon na benn misaal bu gën a leer ci yëngu-yëngu malaaka bu njëkk bi ci atum 1840. Yëngu-yëngu malaaka bu njëkk bi mooy malaaka alfa bi ci ñetti malaaka yi, te bu ñetteel bi mooy malaaka omega bi. Kon nag, Esekiyel dafa ànd ak Piyeer ci jamono ju ràññeeku juroom-ñeent-fukk ak ñeenti junni nit. Jaar-jaaru màndargaal gi Piyeer ak Esekiyel nekk, dañu ko tegtal ni mooy jaar-jaaru Panium.
The Little Book
Téere bu Ndaw bi
Ezekiel takes the little book, as did John in Revelation ten.
Esekiyel daf na téere bu ndaw, ni Yowaana defee ko ci Péeñ mi fukk.
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.
Waaye yaw, doomu nit ki, déggal li ma lay wax; bul nekk ku bañ ni kër ga bañ ga. Ubil sa gémmiñ, te lekk li ma lay jox. Bi ma xoolée nag, gis naa loxo yuñu ma yonni; te xoolal, ab mbind miir nekkoon ci moom. Mu tàllal ko sama kanam; te dañu ko bindoon ci biir ak ci biti; te li ñu ci bindoon mooy jooy, ak naqar, ak musiba. Raatule, mu ne ma: Doomu nit ki, lekkal li nga gis; lekkal mbind mii, te dem wax ak kërug Israayil. Noonu ma ubbi sama gémmiñ, mu tax ma lekk mbind mii. Mu ne ma: Doomu nit ki, may sa biir lekk, te feesal sa ëmb ak mbind mii ma lay jox. Noonu lekk naa ko; te neex na sama gémmiñ ni lemm bu neex. Ezekiel 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.
Ci Kawtéef yi fuk, Yowaana lekk téere bu ndaw ba, te wàll wépp wi diir na ngir feeñal kàttanu Yàlla li dalee 11 Ut 1840 ba 22 Oktoobar 1844.
“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.
“Malaka mi bokk ak yëglebatu ndigalub ñetteelu malaka bi mooy leeral suuf si yépp ak ndam-am. Fii dees na wax ci lu am yàqute bu àdduna bépp ak kàttan gu réy te xewuloon bés bu nekk. Yëngu-yëngu ñëwug Kirist bi ci at yi 1840–44 nekkoon na feeñu gu ndawul gu kàttanu Yàlla; ndigalub njëkk bi ñu yóbbu ko ba ci bépp kër-yonnente ci àdduna si, te ci yenn réew amoon na coono gu réy ci mbirum diine, gu ñu gisuloon ci benn réew li dale ci Yeesalug ñaari-fukki at ak juróom-benn at yi; waaye loolu yépp dees na ko ëppale ci yëngu-yëngu gu màgg gi ci suuf ndigalub artu mujj bu ñetteelu malaka bi.” 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.
Esekiyel and na ak Yowaana ci xaaj 10 bu Peeñu ma, ba tax Piyeer, Yowaana ak Esekiyel taxawandoo ci seen bérab bu ñu leen dogal durante jamono ji ñuy téye ñaari téeméeri junni ak ñeent-fukki ñeent junni.
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 ba 1844 moo ngi teg ci benn jamono ju ñent at, ji tambalee ba yàgg ci saa su waxu yoon waxtu gi tambalee woon ak benn jamono bu téeméeri ak juróom-fukk at ci 27i Sulet 1299. Yooyu “juróomi weer” jeex nañu te booloo ak waxu yoon waxtu bu ñetti téeméeri ak juróom-benn-fukk ak benn at ak fukki fanweeri fan yu jeexee ci 11i Ut 1840, ba ca jamono ja ndaw solo gu màgg gu kàttanu Yàlla feeñee ba 22i Oktoobar 1844. Gannaaw loolu jëfandikoo waxtu yoon waxu ci yonent yi taxaw na.
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.
Tee juróoon na ci Kiy dund ba fàww te ba fàww, moom mi bind asamaan ak li nekk ci biiram, ak suuf ak li nekk ci biiram, ak géej ak li nekk ci biiram, ne waxtu du yàggatul. Peeñu Yàlla 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.
Jamono yonent buy leer ci waxu Yàlla jeex na ci fan wu 22 Oktoobar 1844. Esekiyel, Piyeer ak Yowaana ku nekk ci ñoom di naxariñ yu xelal yi Yàlla ci yëngu-yëngu malaaka bu njëkk ak bu ñaareel bi, te itam ci yëngu-yëngu malaaka bu ñetteel bi.
Visions
Pexe yu nekk gi
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Ñaari “fukki ak benn” yu njëkk ci Esëkiel dañuy wone ab yoonent yu bari, ni ko aar ci aaya bi njëkk ci saar bi 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. Ezekiel 1:1.
Léegi mu xew-xewu ñetti fukki at, ci weeru ñeenteel bi, ci bésu juróomeel bu weer wa, ba ma nekkee ci diggante jaam ñi ca dexu Kebar, asamaan ya ubbeeku nañu, te gis naa ay peeñu Yàlla. Ezekiel 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.
“Peeñ yi” yi ci ñëw-kàddu yu njëkk fukk ak benn yi, joxees na ko njëkk ci saar buy njëkk bi ci wetu dexu Kebar, gannaaw loolu yaatal nañu ko ci peeñu saar bi ëtteel, ci “mbàndi” mi, te ba noppiat ci peeñu saar bi juróom-ñett ci Yerusalem. Ñetti bérab yii di dexu Kebar, mbàndi mi ak Yerusalem da ñuy tegtal ñetti peeñ yu bokk benn peeñ, mooy “peeñ yi” yu waxees ci benn kàddu ak ci ñëw-kàddu yu njëkk “fukk ak benn” yi.
Jubilee
Yowe Jubile
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.
Soo nu jàppe at ñetti-fukk ak benn at mi nekkee woon at bu ñetti-fukk ci wàllu séetlu Jubile bi tàmbalee ca bésu Jéggalu Yàlla bu siiw bu Yosiya, te gannaaw ga mujjee ca 22 Oktoobar, man naa ko fésal bu baax, ndaxte rëddoo boobu ci taariixu sell bi dañu ko wone bu leer, rëddoo ci kaw rëddoo, ak lu ëpp benn seede. Ci misaal; Jéggalu Yàlla dafay tegtal màggalu Noflaay, te bésu njotum jéggal dafay tegtal màggalu Nawet. Kon nag Leewi yiy ñent-fukk ak ñett dafay ànd ak séetlu Jubile bi tàmbalee ak Yosiya. Am na yeneen rëddoo yu ànd ak taariix bi buur Yosiya di ko tegtal ba ca 22 Oktoobar, 573 BC. Matug taariix bi amee ca 22 Oktoobar, 573 BC ci atub Jubile, boroom bindkat yi ci taariix ñoo koy dëggal.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. 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.
Ab way-jàngat yi ci mbirum waxtu yi ci téerey Sell yi, ñoom ñépp daan nañoo àgg ci ne bésub njot aji jéggal gi mooy 22 Oktoobar, 573 baatax ci kanam Kirist, te Màggal Bésub Màggalu Josias itam ci atum 622 baatax ci kanam Kirist, mooy bés bu ñu nangoo ci seen biir. Bésub Màggal gi, miy màndarga ci màggalu noor, moo tàmbalee benn seetu Jubile bu ñaar-fukki ak juróom-ñent at, te mu jeex ci màndarga màggalu bëj-gànnaar ci bésub njot aji jéggal gi. Juróom-ñaari ayu at yi, yu dajale juróom-ñent-fukki ak juróom-ñent at, ñoo doon màndarga Sabbaatu suuf si.
“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.
“Ci bépp xët, muy jaar-jóge, walla ndigal, walla waxu yonent yi, Mbind mi ci Kóllëre gu Yàgg gi leer na ak ndamalu Doomu Yàlla ji. Ci li mu nekkoon sampug Yàlla, sistemu Yudeeg mépp dafa doon yégle bu dëgër, bu tëjoo, ci mbirum xebaaru xam-xam bu baax bi. Ci Kirist, «yonent yépp seedeel nañu ko.» Jëf ya 10:43. Dale ci dig bi ñu joxoon Aadama, ba jaar ci sëtug baay ya mag ya, ak ci wareefu yoon wi, leeru ndamalu asamaan wone na bu leer tànki Musalkat bi. Gis-gis-kat ya gis nañu Biddéewu Betleyem, ak Silo buy ñëw, bi mbiri ëllëg yi di jaaxle seen kanam ci toppandoo gu kumpa. Ci bépp sarax, dee-gu Kirist wonees na ko. Ci bépp niirug cuuraay, njubteem yéeg na. Ci bépp trompetu jubilee, turam deñcees na ko. Ci kumpa gu tiis, gu bérab bu gëna sell bi, ndamalam dëkk na fa.” The Desire of Ages, 211.
Seventeen
Fukk ak juróom-ñaar
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.
Sedecias jàppoon na ko Babilon ba Yerusalem daanoo, fukki at ak ñeent laata 573 BC. Tariikukat yi Yawut yi di tàkkoo waxtu Joobli bi tambalee ci Yosiya ci atum 622 ba 22 Oktoobar 573, ne mooy ñaareel-fukk ak juróom-ñaareel waxtu Joobli bi. Diir bi nekk diggante xarebu Raphia ak xarebu Panium, fukki at ak juróom-ñaari la woon. Ptolemee mo moo daanoon ci xarebu Raphia, te moom moo nguuruwoon ni buur bu bëj-gànnaar bi diirub fukki at ak juróom-ñaari. Dale ci Yoonu Milan ba keroog Konstantin seddoo nguuram ci atum 330, fukki at ak juróom-ñaari la woon. Ci ñaareel-fukk ak juróom-ñaareel waxtu Joobli boobu la Nebukadnesar yàqee Yerusalem.
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.
Ndax yawut yi Israayil dinañu yàgg fan yu bare te amul buur, amul it boroom nguur, amul sarax, amul xam-xamukaay, amul efod, amul teraafim. Gannaaw loolu, yawut yi Israayil dinañu dellusi, seet Aji Sax ji seen Yàlla, ak Daawuda seen buur; te dinañu ragal Aji Sax ji ak yiwam ci fan yu mujj yi. Ose 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.
Ose mooytu na benn mbir buy jëfandikoo ci njàppute Sedecias, waaye itam moo tegtal ndoorte njàppute nguur gu bëj-gànnaar gi ci atum 723 ba noppi Kirist. Li tax xibaaru Ose bi lëkkal ak seede Ezekiel mooy bañ Yàlla bi Israayil defoon ba mu sax ci laaj buur bu nit. Bëgg-bëggu Israayil ngir ñu nguuru ko ak buur bu nit, te du Buur bu Yàlla, mooñu ko wone ni mooy “rëy-rëyu sa kàttan” ci àtteb “juróom-ñaari yoon” bi nekk ci Levitik 26.
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.
Bu ngeen dégglu maul sax ci lii lépp, kon dinaa leen mbugal juróom-ñaari yoon gën ci seen bàkkaar. Te dinaa damm seen réy-réylu kàttan; te dinaa def seen asamaan mu mel ni weñ, seen suuf mu mel ni xànjar. Lawiik 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 king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents 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.
“Jomug seen yi” mooy xalaatu Israyil ngir mel ni àddina te am seen buur bu seen bopp. Njàqare buur bi ci nguur gu bëj-gànnaar ci atum 723 BC, te gannaaw loolu, jaamug buur Sédékiyas ci nguur gu bëj-saalum ci 586 BC, moo tekki tasug “jom” ju Israyil ju yàgg ji, te jom dafa jiitu mboolem daanu. Ci kàddu yonent yi ci Biibël, “kàttan” mooy buur walla nguur, te jomu Israyil ci wóoral am buur bu nit mooy màndargañ bañ nguurug Yàlla ak Buur bi Yàlla.
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.
Ba mu amee, bi Samuel maggee, mu tegge doomam ay àtteykat ci kaw Israyil. Turu doomam bu góor bi jëkk doon Yowel, te turu ñaareel bi doon Abiya; ñoom ñaar ñoo doon àtteykat ya ca Beer-Seba. Waaye doomam yi doxul woon ci yoonam, waaye dañoo wengoo topp alal ju ñu bon a bëgg, di jël njegalu, tey jengal àtte. Noonu magi Israyil yépp dajaloo, ñëw ca Samuel ca Rama, ne ko: Seetal, yaa ngi mag, te sa doom yi doxul ci say yoon; léegi nag falal nu buur buy nu àtte, ni xeeti mbokk yépp. Waaye Samuel neexul ko dara ci li ñu waxoon ne: “Jox nu buur buy nu àtte.” Noonu Samuel ñaan Boroom bi. Te Boroom bi ne Samuel: “Déggal baatu xeet wi ci lépp li ñuy la wax; ndaxte du yaw lañu bañ, waaye man lañu bañ, ba ma bañ a nguuru ci seen kaw. Ni ñu daan defe mboolem jëf yi, laata bés ba ma leen génne Misra ba tey, ba ñu ma dëddu, di jaamu yeneen yàlla, noonu it lañuy la def. Kon nag déggal seen baat; waaye artul leen bu baax, te won leen melow buur bi di leen nguuru.” 1 Samuel 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.”
War na seet ne, ci jamono jooju Israyil dañoo bañul Yàlla rekk ngir mu nekk seen buur, waaye itam dañoo bañ Xelum Kàddug Yonent bi, ni ko Samuweel di tegtal, ndaxte Mbind mi nee na: “Dañoo ma bayi, di jaamu yeneen yàlla, noonu lañuy def itam ci yaw.”
“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.
«Seytaane mooy... di taxaw ba noppi di dugal lu dul dëgg ngir yóbbu nit yi sore dëgg gi. Naxte nax njiital bu mujj bi Seytaane di def, mooy tax ba seedeelu Xelmu Yàlla nekk lu amul njariñ. “Fu gis-gis amul, nit ñi dañuy rey” (Kàddu yu xel 29:18). Seytaane dina liggéey ak pexe yu xereñ, ci yeneen yoon ak jaarale ko ci yeneen jumtukaay, ngir yëngal kóolutey nit ñi des ci Yàlla ci seen seedeel bu dëgg bi.»
“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.
“Dina am nañu jur bañ bu tàq ci Seede yi, te loolu bu Seytaane la. Jëf yi Seytaane di def mooy yëngal ngëmug mboolooy gëmkat yi ci seeni wàll; ndaxte, Seytaane manul am yoon wu leer nii ngir dugal ay naxam, te boole xol yi ci ay réeram, su fekkee artu yi, yedd yi ak ndigal yi Xelmu Yàlla di joxe déggal nañu leen.” Selected Messages, book 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.”
Nax nax bu mujj ci nguurug Yàlla gu Israayil gu yàgg ga mooy bañ du Yàlla rekk, waaye itam Ruuhu Kàddug Wax ci kanam. Bañ boobu ci atum 1097 BC dafay melal nax nax bu mujj bu Laodise gu Adventiste fanweeri-bés yi ci atum 1863. “Juróom-ñaari yoon” yi ci Léwítik ñeent-fukk ak juróom-benn mooy Kàddug Yàlla, te Ruuhu Kàddug Wax wax na ci “juróom-ñaari yoon” yi ne, “waruñu koo soppali.”
“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.
«Gis naa ne, tablo bu 1843 bi loxo Boroom bi doon jiite ko, te waruñu ko soppi; lim yi nekkoon ni Mu ko bëggoon; te loxoom nekkoon na ci kawam, ba Mu nëbb benn njuumte ci yenn lim yi, ngir kenn bañ a man koo gis, ba keraak ba loxoom dindiwoon.» 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.
Xelal yi ci Kàddug Yonent bi leer na ne mu nanguwoon “juróom-ñaari yoon yi,” te nanguam boobu dafa doon waare bu ñuy wax ne duñu soppi lim yi ci taabal baa, gi “juróom-ñaari yoon yi” nekk ab kolóon bu digg ak ci xóot bu kawe bu ndeyjoor. Ak taabal gu fenkat gi Uriah Smith indi woon ci 1863, bañ bu yokkuteek ci dëgg yu njëkk yi, yi Israayil bu yàgg ji melaloon ci seen bañ Yàlla, te Xelal yi ci Kàddug Yonent bi wonoon na ñaawteefu 1863. Atum ñaawteefu 1863 méngoo na ak rëddo yonent yi tënk ci téereb Ezekiel. Ci rëddo jamono jooju, jeexital ba moo doon alag Yerusalem, gi doon misaal bu Sunday law bi. 1863 ba ci Sunday law bi di ñëw lu gaaw, dafa mel ni jaar-jaaru buur Saul ci 1097 BC ba ci Sedecias ci 586 BC.
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 591 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.
Sedeciya jàpp na ko njaam ci Babilon fukki at ak ñeent laata Jubile 573 BC. Ñaar-fukk ak juróom-ñaareel waxtu Jubile bi tàmbalee na ci 622 BC, te ci atum fanweeri bi Yexeskel feeñ nañu ko ni saraxalekat ci 591 BC; gannaaw loolu juróom at, Yerusalem sànku na ci 586 BC. Dañu ko yàqoon ci benn bésub at bi ñu ko yàqaat ci ñaareelu yoon ba ci AD 70, jaarale ko ci Titu. Aaya bu jëkk bi nekk ci Yexeskel benn mooy juróom at laata sànkug Yerusalem ak fukk ak juróom-ñent at laata visionu kër Yàlla bi nekk ci saar 40.
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 ñaar-fukki at ak juróomi at ci sunu ngir yóbbu nu njaam, ca ndoorte at ma, ci bésub fukki fan ci weer wa, ci ñentéelu at gannaaw ba dëkk ba daanoo, ca bés boobu sax loxo Boroom bi nekkoon na ci sama kaw, te yóbbu ma fa. Ezekiel 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.
Ndax ñu déggadi woon kóllëre bésub noppalu suuf si, Yàlla wax na ne “juróom-ñaar yoon” moo doon musiba gi ñuy tëj ngir déggadi atum juróom-ñaareel bi, moom mi di bésub noppalu suuf si. “Waxtu” mooy at, te “at” mooy ñetti téeméer ak juróom-benn-fukk fan, te juróom-ñaar yoon ñetti téeméer ak juróom-benn-fukk mooy ñaari junni ak juróom téeméeri at. Millerite yi mënuloon a jëfandikoo wax ji di “ñaari junni ak juróom téeméer ak ñaar-fukk bi,” waaye seen kart yu sell yi ñoom ñaar ñépp di wone ci limu at yi di ñaari junni ak juróom téeméeri at.
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.
Yégle mbuggël gu ñu waxe ci juróom-ñaari yoon ci kaw nguur gu bëj-gànnaar gu Israyil ak nguur gu bëj-saalum gu Yuda mooy njàngum njëkk, mbaa nga wax ne mooy njàngum “sas wi,” mbaa sax nga man a wax ne mooy xam-xamu “alpha” bi ci William Miller. Ci atum 1863, kërceenug Laodise bu Seventh-day Adventist dëddu na njàngum sas wi ci gis-gisi Miller yi; “gis-gis” yooyu tegu woon ci wàll wu mat sëkkug yëngu-yënguu Millerite bi. Waxu xel mu Sell mi artu na bu baax ne loolu man naa am, te am na, te amoon na yàgg lool.
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.
Fondemaaŋ bu kër gu Yàlla ga ñu tabaxaat gannaaw njaamug Babilon jeex na ci jaar-jaaru ndigal bu njëkk bi, te balaa ndigal bu ñaareel bi. Kër gu Yàlla ga tabaxees na ba mat ci jaar-jaaru ndigal bu ñaareel bi. Ci ñetteel ndigal bi lañu delloo nguurug réew mi Israayil bu yàgg ya. William Miller moo doon melokaanu malaaka bu njëkk bi, bi agsee ci 1798 te am doole ci 11 Nowàmbar 1840. Malaaka bu ñaareel bi agsi na gannaaw biñu sampée fondemaaŋ yi, ni ko 1843 chart bi tektalee, biñu siiwaloon ci weeru Mee 1842. Ci njàqare bu njëkk ba ci 1844, alfa njàqare ba ci 1844, malaaka bu ñaareel bi ak itam waxtu wa ñu xaaroon ci léeboonu janq yi agsi na, te bi yégleb malaaka bu ñaareel bi ame doole ca ndaje kaŋ Exeter ba, kër gu Yàlla ga mat na. Gannaaw loolu ci mag njàqare ba, walla omega njàqare ba, ci 1844, Yonnent bi ci Kóllëre gi agsi na ci mbir mu gaaw ci këram gu sell gi, ngir matal ñaari junni ak ñetti téeméeri at yi, yi tàmbalee ca ñetteel ndigal ba te jeex ca agsigu malaaka bu ñetteel bi.
Josiah, means ‘the foundation of God.’ Whether its 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.
Yosiya, mooy “fondasiyoŋu Yàlla.” Muy buuram Yosiya mbaa Josiah Litch; ñoom ñépp ay misaal lañu ci fondasiyoŋ yi, ni ko wonee ci jaar-jaaru njëkk baat bi ak ni ko fésalee ci màggalu bëgg-bët gu noor gi yiñ tàmbalee ci ñaar-fukk ak ñaar aaya yu njëkk yi ci Leviticus ñett-fukk ak ñett. Fondasiyoŋ yi, màggalu bëgg-bët gu noor gi ak njëkk baat bi, ñoom ñépp ay misaal lañu ci atum 1840 ak may-kàttanu malaaka bu njëkk bi. 22 Oktoobar 573 BC, ni ko tektalee ci Ezekiel saar 40 aaya 1, misaalu 22 Oktoobar 1844 la ak ubbi àtteb ñi dee ba, te itam misaalu 11 Sàttumbar 2001 la ci ubbi àtteb ñi dund ba. Képp ku toppoon mbind yii war na xam jëfandikoo yi may def.
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.
Esekiyel mooy misaal ci biir jaar-jaari waxu yonent yi, ni ko ay bindam teewale. Esekiyel dafa nekkoon fa ba ca fanweer ak juróom-ñetti góor ya sujjóotee jant bi ci mujje ay xaaj yi ci sarax 8. Te itam dafa nekkoon fa ci ay xaaj yi topp, bi “tàmpeel gi toppandikook rey ga” wàccee ci Yerusalem, gi Ellen White santalee ni mooy kërgëm-boppu fanweer ak juróom-ñaar ci Almasi bi. Ci njëkk fukki benn ay xaaj yi, yóbbu nañu Esekiyel ca kër-yàlla asamaan ngir jot ndigalam, ni ko Millerite yi woo woon ngir def ci atum 1844, te ni itam ñuy woowee léegi yëngu-yëngoo bii ngir def ko.
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.
Noonu Esekiyel dafa melokaan ci yéen: li mu def lépp, yéen it ngeen ko def. Te bu loolu amee, dingeen xam ne man maa di Boroom bi Yàlla. Esekiyel 24:24.
When This Cometh
Bi Muy Jógsi
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.”
Bu nu jot ci bés yu mujj yi ba fa mbir yi Esekiel woney ci nataalam di dellu ci askanu Yàlla, kon jot nanu ci misaalu Esekiel. Su ngeen xam ne Esekiel dafay tegtal ñaari fukki junni ak ñeent fukki junni, te ngeen xam ko ci tolluwaay gu bokk ak ngëm ak xam-xam bu yor yaakaar wu sell wi ne lépp lu Esekiel wone ci ay bindam dafay melal toftalu xew-xew yu sell yu taxaw ci bés yu mujj yi te jëm ci ñaari fukki junni ak ñeent fukki junni—su ngeen xam loolu, kon “dangeen xam” ne “Boroom bi” mooy “Yàlla.”
We will continue these thoughts in the next article.
Dina yokkute xalaat yii ci mbind mi di ñëw.