Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Esekiel mooy saraxalekat bu nekk ci jamono jiñu dëjje téerey benn téeméer ak ñeent-fukk ak ñeent-junni. Ci xaaj bu njëkk, yóbbu nañu Esekiel ba ci kër Yàlla ga.

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.

Noonu amoon na ci at ak ñett-fukk, ci weer wu ñenteel bi, ca juróomeelu bésu weer wa, bi ma nekkee ak ñiñu jaamle woon ci wetu dexu Kebar, asamaan yi ubbeeku, te gis naa ay peeñu Yàlla. Ca juróomeelu bésu weer wa, moom mi doon at wu juróomeel wi ginnaaw njaamug buur Yeoyakin, kàddug Boroom bi dikkal ci anam wu leer seet Yexeskeel, saraxalekat bi, doomu Buusi, ca réewum Kalde yi, ci wetu dexu Kebar; te loxob Boroom bi nekk fa ci kawam.

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

Noonu ma xool, te gis naa ngelaw lu dëgër gu jóge bëj-gànnaar, ak niir gu mag, ak safara suy mel ni muy tëmbalikoo ci boppam, ak leer gu ko wër; te ca biiram mel ni rànk bu mel ni amber, di jóge ci biir safara ba. Te itam ca biiram génn na ni melow ñeenti mbindeef yu dund. Te seen mel moo doon lii: ñu amoon melow nit. Ku nekk ci ñoom amoon ñeenti kanam, te ku nekk amoon ñeenti laaf. Te seen tànk yu jub la woon; te suufu seen tànk mel ni suufu tànku nag wu ndaw; te ñuy werante mel ni xànjar wu ñu sellal ba muy tàggat. Te ñu amoon loxo nit ci suuf seen laaf ci seen ñeenti wet; te ñoom ñépp ñent amoon seen kanam ak seen laaf. Seen laaf takkooku woon benn ak benn; duñu soppiku woon su ñuy dox; ku nekk dafa doon dem jublu ci kanam. Te ci mbirum melow seen kanam, ñoom ñépp ñent amoon kanamu nit, ak kanamu gaynde ci ndeyjooram; te ñoom ñépp ñent amoon kanamu nag ci càmmoñam; ñoom ñépp ñent it amoon kanamu picc miir. Noonu la seen kanam meloon; te seen laaf yu yiw woon ca kaw; ñaari laafu ku nekk takkooku woon benn ak benn, te ñaari laaf yu des daan nañu muur seen yaram.

And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

Ñu dem jëm kanam rekk, kenn ku nekk ci njubteem; fu ruuh bi bëggoon dem, fa lañu dem, te duñu dellu ginnaaw bi ñuy dem. Naka noonu it, melokaanu mbindéef yu dund ya dafa mel ni ay xonq yu safara buy lakk, te mel ni leer yi; safara ba di yéeg di wàcc ci diggante mbindéef yu dund ya; te safara ba leer na lool, te melax génn ci safara ba. Mbindéef yu dund ya di daw, di dellusi, ni melokaanu melax buy tàkk. Ba ma doon xool mbindéef yu dund ya, gis naa ab wërsëg ci suuf, wet ci mbindéef yu dund ya, bu ànd ak ñenti kanam yi. Melokaanu wërsëg ya ak seen tabax dafa mel ni doxalin bu beril; te ñoom ñépp ñenti amoon benn melokaan; te seen melokaan ak seen tabax mel ni ab wërsëg ci biir beneen wërsëg. Bi ñuy dem, ci seen ñenti wet lañuy jaar; te duñu soppiku bi ñuy dem. Naka noonu it ci seen gàngune yi, kawees ga taxoon a ragal; te seen gàngune ya fees nañu ak bët yu wër lépp ci ñoom ñépp ñenti. Bi mbindéef yu dund ya demee, wërsëg ya it dem ak ñoom; te bi ñu yékkatee suuf, wërsëg ya it yékkatiwaat nañu. Fu ruuh bi bëggoon dem, fa lañuy dem, ndax seen ruuh dafa jëm fa; te wërsëg ya yékkatiwaat nañu, ba ànd ak ñoom; ndax ruuhu mbindéef yu dund ya nekkoon na ci wërsëg ya.

When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

Bi ñu demoon, ñoom itam dañu dem; te bu ñu taxawoon, ñoom itam dañu taxaw; te bu ñu leen yékkatee woon suuf, wil yi itam dañu yéeg ànd ak ñoom; ndax ruuhu mbind mi dundoon nekk na woon ci wil ya. Te melokaanu tàkkus gi ca kaw bopp yi mbind mi dund yi, mel na woon ni leeru kristal bu tiitlu, ñu tàllal ko ca kaw seen bopp. Te ci suufu tàkkus ga la seen laaf ya nekkoon yu jub, kenn ku nekk jublu ci moroomam; ku nekk am na ñaari laaf yu mu muuralee wii wet, te ku nekk am na ñaari yu mu muuralee wale wet, seen yaram. Te bi ñuy dem, ma dégg riirlu seen laaf ya, ni riirlu ndox mu bare, ni baatu Aji-Kàttan gi, baatu wax, ni riirlu mbooloo mu bare; bu ñu taxawee, dañuy wàcce seen laaf ya. Te amoon na baat bu jóge ca tàkkus ga nekkoon ca kaw seen bopp, bi ñu taxawee, te wàcce seen laaf ya. Te ca kaw tàkkus ga nekkoon ca kaw seen bopp, amoon na lu mel ni gànguna, lu niru doj safir; te ca kaw lu mel ni gànguna ga, amoon na lu mel ni melokaanu nit ku nekk ca kawam. Te gis naa lu mel ni leeru xànjar, ni melokaanu safara wu ko wër ci biiram, dale ca melokaanu ay ndiggam yéeg ba ca kaw; te dale ca melokaanu ay ndiggam wàcc ba ca suuf, gis naa lu mel ni safara, te leer gu wër ko. Ni melokaanu arc-en-ciel bi nekk ci niir ci bésu taw, noonu la melokaanu leer ga wër ko meloon. Loolu mooy melokaanu niroogu ndamu Aji Sax ji. Bi ma ko gisee, ma daanu ci sama kanam, te ma dégg baatu kenn kuy wax. Ezekiel 1:1–28.

“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

“Esekiyel, yonent bu metti, yonent yónnee ci suufug Kalde yi, am na peeñ gu muy jàngale benn njàng mi ci ngëm ci Yàlla ju mag ju Israyil. Bi mu nekkoon ci wetu dexu Kebar, meloon na ne mbëx mu réy dañëwoon bawoo bëj-gànnaar, ‘niir gu réy, ak safara suy tëbb ci boppam, ak leer gu ko wër, te ci diggam mel ni xonqub amber.’ Ay wërsëg yu bari, yu am melow yu yéeme, di jaxasoo ci seen biir, ñoo doon yëngu ndax ñeenti mbindeef yu dund yi. Kawe loolu lépp amoon na fa ‘melow gàngune gu mel ni doj-u safir: te ci kaw melow gàngune ga amoon na melow bu ni melow nit ku nekk ci kawam.’ ‘Te ci lu jëm ci melow mbindeef yu dund yi, seen melow dafa ni xemberu safara buy lakk, ak ni melow làmp yi: muy dem te dikk ci diggante mbindeef yu dund yi; te safara si leer na, te ci safara sa la melax génne woon.’ ‘Te feeñoon na ci diggante serub yi melow loxob nit ci suuf seeni laaf.’”

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

“Am na ay rueda yi nekk ci biir yeneen rueda ci njël wu yombul woon a xam ba, ci njëkk gis-gis, mu mel ni Yexeskeel gis na lépp a ngi ci jaxasoo. Waaye bi ñu doon dëy, dafa doon ak seetaan bu rafet, ak jub gu mat te ci àndandoo gu mat. Bindeef yu asamaan yi moo doon jëfandikoo rueda yooyu, te, fu ko gën a mag, ca kaw gàngune safir bu ndam li, Moom miy Ba Fàww mi moo fa nekk; te wër-gaaru gàngune ga amoon na xoncob mel ni tawfeex, te loolu mooy màndarga yiw ak mbëggeel. Bi ndamu xew-xew ba diisoon ko lool, Yexeskeel dafa suul ci kanamam, ba keroog baat bu ko santoon mu jóg, mu dégg kàddug Boroom bi. Noonu ñu jox ko benn yéglebu artu ngir Israayil.” Testimonies, 751.

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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

Atum buur Usiya deewee, gis naa Boroom bi mu toog ci kaw gàngune gu kawe te yékkati, te xoolam feesal kër Yàlla ga. Kawam taxawoon serafiin yi; ku nekk amoon juróom-benn laaf: ñaari laaf la sàmm ci kanamam, ñaari laaf la sàmm ci tànkam, te ñaari laaf la wey. Kenn di wootee kenn naan: Sell, sell, sell mooy Boroom mbooloom yi: suuf sépp fees na ci ndamam. Te banqaasi bunt bi yéngu ci baat bu ka wootee, te kër ga fees ak saxaar. Noonu ma ne: Yàlla baaxul ci man! ndax sànku naa; ndax nit ku ay tuñ yu setul laa, te dëkk naa ci diggante xeet wu ay tuñam setul; ndax seetaan naa Buur bi, Boroom mbooloom yi. Noonu kenn ci serafiin yi neewal ci man, yor doj wu tàng ci loxoom, bi mu jële ak pakkat ci saraxalukaay ba; te mu teg ko ci sama gémmiñ, naan: Xool, lii laal na sa tuñ; te sa tooñ tegg nañu ko, te sa bàkkaar setees nañu ko. Te itam dég naa baatu Boroom bi mu naan: Kan laay yónni, te kan moo nu demeel? Noonu ma ne: Maa ngi fii; yónni ma. Esayi 6:1–8.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“Gis-gis bi ñu waxoon dafa ñëw ci Yexeceel ba xelam fees ak xalaat yu lëndëm te di ko jébbal ay ñàkk yaakaar yu tar. Mu gis suuf si ay maamam dëkk woon ne dafa nekk lu yàqu te neen. Dëkk ba nekkoon woon fees ak nit ñi deesul ko dëkkeeati. Baatub mbégte ak woyug cant deesul leen déggati ci biiram miiramam. Yonent bi ci boppam nekkoon doxandéem ci réew mu dulam, fa namm gu amul kemtale ak soxor gu bonoon di buurloo. Li mu gis ak li mu dégg ci nootug nit ak njubadi nit ñi dafa sonal ay ruuam, ba tax mu di jooy jooy bu metti guddi ak bëccëg. Waaye misaal yu yéeme yi ñu ko won woon ci kanamam ca wetu dexu Kebar, yees nañu ko ne am na kàttan gu jiitu te ëpp kàttanu buur yu àddina. Kaw buur yu réy yu reyréylu te soxor yu Asiri ak Babilon, Yàlla ju yërmande te di dëgg moo toogoon ci gànguneem.”

The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

“Jafe-jafe yu mel ni ay wërul te seetaan ba sëq ci yëngut yu xumb, yi nga gisoon ci yonent bi ni dañoo dugg ci noonu njaxlaf, dañoo nekkoon ci ngëmug loxo gu dul jeex. Xelum Yàlla, mi mu ko won ni muy yëngu di jiite jafe-jafe yooyu, moo génne harmony ci biir njaxlaf; noonu itam àddina bépp nekkoon ci suufam. Milyoŋ yu barey mbind mu sell te yékkatiwoon dañoo doon waajal ci kàddugëm ngir daan dooley ak pexe yu nit ñu bon yi, te indi lu baax ñi koy takku.”

In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Ci ni mel noonu, ba Yàlla nekkoon ci jamono ju Mu bëggee ubbi ci Yowaana mi Mu soppe njàngum mbooloom gëmkat yi ci jamono yi di ñëw, Mu jox ko xel mu dalal ci mbëggeel ak sàmmuug Musalkat bi ci wàllu xeeti askanam, dafa ko feeñal ‘Kenn ku mel ni Doomu nit ki,’ di dox ci diggante cantelaab yi, yi doon misaal juróom-ñaar yiir yi. Bi Yowaana gisoon ko jàppandi yu mag yu mujj yi mbooloom gëmkat yi di am ak dooley suuf, joxees na ko itam mu gis ndam li mujj ak musalug ñi takku ci ngëm. Mu gis mbooloom gëmkat yi nekk ci xeex bu bon buy rey ak rab wi ak nataalam, te jamono ja nekk di daldi gaawloo jaamu rab woowu ci njaaxle dee. Waaye bi mu xoolee weesu ndiixtal ak riirub xare ba, mu gis mbooloo ci tundu Siyon, ànd ak Xar-mi, te fu ñu wara am màndargay rab wi, am nañu ‘tur wu Baay bi bindees ci seen jë.’ Te dellu na gis ‘ñi daan rab wi, ak nataalam, ak màndargaam, ak limub turam, taxaw ci géeju verre gi, yor armbul Yàlla yi,’ di woy woyug Muusaa ak Xar-mi.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Jàngale yii ñu ngi ñu jariñal. War nañu saxal sunu ngëm ci Yàlla, ndaxte am na jamono ju nekk ci sunu kanam te dina nattu xol yi. Kirist, bi mu nekkoon ci tundu Oliw yi, waxaat na att yu tiit yi waroon jiitu dikkam ñaareel bi: ‘Dingeen dégg xibaaru xare ak yégleyu xare.’ ‘Xeet dina jóg ci kaw xeet, nguur ci kaw nguur: te dina am xiif, ak mbas, ak yëngu-yëngu suuf yu bari ci bérab yu bare. Loolu lépp mooy ndoorte metit yi.’ Naka la yonent yii jot a am wérante bu ci des ci yàqug Yerusalem, noonu itam dañoo gën a jëm ci bés yu mujj yi.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Nungi taxawunu ci bunt ba ngëna xam ne mbir yu mag te am solo lool di ñëw. Yonent yi mu ngi gaaw a mat. Boroom bi mungi ci bunt bi. Dinaa ag lu yàggul ñu ubbi ci sunu kanam jamono ju fees ak njàqare ci ñépp ñi dund. Werante yi weesu woon dinañu leen delloo; werante yu bees dinañu am. Li war a xew ci sunu àddina am na lu kenn xalaatagul sax. Seexaan bi mu ngi liggéey jaarale ko ci nit ñi. Ñi di jéem a soppi Dastuur bi ngir am yoon wu di gañe nit ñi ngir sàmm Dibéer, xamuñu bu baax li muy jur. Jafe-jafe ju mag jege na nu.”

“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

“Waaye jaam Yàlla yi waruñu wéeru seen bopp ci jafe-jafe gu mag guii. Ci peeñ yi ñu waxoon Esayi, Esekiel ak Yowaana, gis nañu ni asamaan lëkkale lool ak xew-xew yi di am ci kaw suuf, ak ni yërmandey Yàlla di mag ci ñi ko dëggal. Àddina amul ku nekkul Boroom. Pexe bu xew-xew yi di ñëw nekk na ci loxo Boroom bi. Màggug asamaan gi yor na cérug xeeti àddina, itam ak mbirum mbooloom, ci ay loxoom.”

“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

“Nuy maye sunu bopp lool ci xel ngir yëngu, metit ak jàq-jëf ci liggéeyu Boroom bi. Nit ñu yemul duñu bàyyi leen ñu yëngal ñoom rekk sëriñu yëngu ak njub. War nañu wóolu Yàlla, gëm ko, te dem kanam. Wottu bu sonnul dara gi ci yooni ndaw yi ci asamaan, ak seen liggéey bu dul noppi ci séen ministeer ak nit ñi nekk ci suuf, day won ne loxob Yàlla moo di jiite wilum bi nekk ci biir beneen wil. Jàngalekat bu Sell bi mi ngi wax bépp kuy defar ci liggéeyam, ni Mu ko waxee Siris ca jamono ju yàgg ja: ‘Maa la takkal woon ngànnaay, doonte xamoo Ma.’”

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

«Ci peeñu Esekiyeel, Yàlla amoon na loxoom ci suuf laaf yiiru kerub yi. Loolu ngir jàngal ay jaamam ne, dooley Yàlla mooy jox ñoom ndam. Dina liggéey ak ñoom bu ñu wacc bàkkaar te sell ci xol ak ci dund.»

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

“Leer gu nekk ci diggante mbindeef yu dund yi te di daw ni melax, mooy firndeel gaaw-gaaw gi liggéey bii di dem ba mu mat. Kooku du nelaw, te mu ngi sax ci liggéey ngir am ndam ci matal ay xalaatam, man na yóbbu liggéeyam bu mag bi ak jub, te lépp di ànd ak yoonu jàmm. Li mel ni lu jaxasoo te lëjël ci xel yu néew yi, loxob Boroom bi man naa koo denc ci tëral gu mat. Moom man naa sàkku ay yoon ak ay jumtukaay ngir yàq mébetu nit ñaaw ñi, te dina jaxaseb xel yi ak pexe yi ñiy fexe lor askanam.”

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

“Bokk yi, léegi du jamono jooju ngir jooy ak xel bu metti, du jamono ngir joxe sa bopp ci sikki-sàkki ak gëmadi. Kirist du léegi Musalkat buy nekk ci bàmmeelu bees bu Yuusufa, bu ñu tëj ak doj wu réy te taxawal ci móom màndargay Room; nun am nanu Musalkat bu dekkiwaat. Moom mooy Buur bi, Boroom mbooloom asamaan yi; toog na ci diggante kerube yi; te ci biir xeex ak riib-ràbbiy xeeti àddina yi, moom dafa sàmm ay doomam ba léegi. Ki ngiy nguuru ci asamaan yi mooy sunu Musalkat. Moom day natt nattoo wu nekk. Moom day xool safara ju metti ji war a nattu bépp bakkan. Bu dëkk yu dëgër yu buur yi daanee, bu bant yuy meram Yàlla jam ci xolu noonam yi, askanam dinañu nekk ci kaaraange ci ay loxoom.” Testimonies, volim 5, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Esekiyel dafay ñi doon ñi war a bokk ci ñi téeméeri junni ak ñeent fukk ak ñeent, te ndimbal ci ndimbal, ay jaar-jaaram ci kër Yàlla ga ànd na ak jaar-jaari Isayas ak Yowaana ci biir kër Yàlla ga. Léegi nu ngi nekk ci nattu kër Yàlla ga, mooy ñaareelu nattu ci ñetti nattu yi di tëj ñi téeméeri junni ak ñeent fukk ak ñeent. Jamono jooju mooy sellal gi Yonnent Biir Kóllëre gi matale ngir amal Malasi ñett. Jéego sellal gu ñetti nattu, mooy “furno” bu safara bu Malasi wax, bi “war a nattu baken bu nekk.” Bi malaaka bu ñetteel bi agsee ci 22 Oktoobar 1844, Yonnent Biir Kóllëre gi gaaw na ñëw ci sa kër Yàlla, te mu yóbbu janq yi xam-xam ci nettali boobu dugg ca Barab Bu Gën a Sell ba, ngir tëj ay way-jàmmam; waaye janq yi ci nettali boobu dafañu rebel, te ci 1856 yëngu-yëngu Millerite bu Filadelfiya soppikoo na ba muy yëngu-yëngu Millerite bu Laodise, te ci 1863 mu nekk mbooloom Adventist bu Bésub Juróom-ñaar bu Laodise.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

Ñetteelu ñetteelu, mi agsi ka ñëw ci lu gaaw ci 22 Oktoobar 1844, dëddu na faam nekkam ci 1863, te gannaaw loolu dellusi na ci 11 Sàttumbar 2001. Ñaari fukk ak juróom-ñent at gannaaw loolu, nattu kër Yàlla gi 22 Oktoobar 1844 doon misaalal, léegi dañu koy delloo. Juróom-ñent ak ñaar-fukk ci misaal mooy asaka gu yonent buy tekki ñaari téeméer ak juróom-fukk, te ñaari téeméer ak juróom-fukk mooy misaal bu ñu di jëfandikoo ngir jaar-jaar gi wàcce ci aaya fukk ak benn ba fukk ak juróom ci Daniel fukk ak benn. Ñaari téeméer ak juróom-fukk, ak it juróom-ñent ak ñaar-fukk, ay misaal lañu ci benn wilu bi nekk ci biir visionu kër sell gi ci Ezekiel. Juróom-ñent ak ñaar-fukk mooy misaal bu mel ni xeetu ñi xam ak ñi bon ci matug jëf-jëf gu nattu gu am ñetti jéego, gi ñu tektalee ci liggéeyu laabal gi Yonnente Kóllëre gi matal.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

Macë 25 am naññ ñetti léebu, te léebu bu nekk di xamle beeñu diggante ñi xelal ak ñi bon ci waxtu sëllalug ñaar-fukk ak ñeent junni. Yaakaaru askanu Yàlla, ni ko xëññee ci bàññ bi, mooy ne ñoom dañuy nekk janq bu xelal, te yor diwlinu yëgle gu yulet bi ci guddi digg. Seen yaakaar mooy it ne dañuy leen àtte ni surga yu takku yu dëggu ci seen saytu, ci jëfandikoo kàttan yu gaaraaw yi ñu leen dénk ngir saytu ci seen jamono ngir màggat seen nattu bopp. Seen yaakaar mooy ne dañuy leen àtte ni xar yu tënd Yàlla, toog ci ndijooram, te duñu bëy ci càmmoñam. Juróom-ñeent ak juróom mooy màndarga beeñu diggante ñi xelal ak ñi bon ci waxtu sëllalug ñaar-fukk ak ñeent junni. Juróom-ñeent ak juróom benn la ci rotiy Esékiel.

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 juróom-ñeent-fukki at juróom-ñaaru atum sunu njaamug nàkk, ca tàmbaliwaatu at ma, ca fukki fan waxtu weer wa, ca ñent-fukki at ak ñeent gannaaw bi dëkk ba ñu dóor ko, ca bés boobu sax loxob Boroom bi nekk na ci man, te yóbbu ma foofa. Ezekiel 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

At ak juróom-ñenteel ci jaar-jaare njaam gaa moom la 22 Oktoobar di wone, te mooy itam tëjug bunt bu njëkk ci jàmmu yoon wu Yàlla. Ci 22 Oktoobar 1844, ab bunt ubbiku na te beneen bunt tëju, ba ñaari xeet yu nit ñi séddoo.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Te bind ci malaakam mbooloom Filadelfi, bindal lii: Nii la wax ka sell ki, ka dëgg ki, kiy yor caabi Daawuda, mooy ubbi te kenn mënu ko tëj, te mooy tëj te kenn mënu ko ubbi. Xam naa say jëf. Xoolal, tek naa sa kanam bunt bu ubbeeku, te kenn mënu ko tëj, ndaxte am nga doole ju tuuti, te sàmm nga sama kàddu, te weddiwuloo sama tur. Peeñu Yuhanna 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Kirist jàngalekat Filadelfi ne mu ne xam seeni jëf, te moo ubbi ci kanamu mbooloom Filadelfi bunt bu ubbiku. Bunt boobu, “ca caabi Daawuda” la ubbiku, mooy caabi gi ñu teg ci Eliyaakim.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

Te bés na ci bés boobu, dinaa woo sama jaam Eliyaakim doomu Hilkiya: dinaa ko sol sa mbubb, dëgëral ko ak sa takkukaay, te dinaa dénk sa nguur ci ay loxoom; te dina doon baay bu waa Yerusalem, ak kër gi Yuda. Te caabi kërug Daawuda dinaa ko teg ci xtamam; kon dina ubbii, kenn du téj; te dina tëj, kenn du ubbii. Esayi 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

Bés bi Eliakim woowee, ñu tàgg ko ak Shebna bu bon.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

Noonu la Boroom bi, Yàlla Aji Mbooloom yi, waxe: Demal, jëgëlu ci kiirkat bii, ci seetukaay bii di Shebna, mi nekk ci kaw kër ga, te nga ne ko: Lan nga fi am? te kan nga fi am, ba nga xaralal sa bopp ab bàmmeel fii, ni kuy xaralal ab bàmmeel ca kaw, te di xëcc boppam kër dëkkukaay ci doj? Xoolal, Boroom bi dina la yóbbu ak ngàllug njaam bu réy, te dina la muur dëgg. Dinaa la wëlbëtal bu metti, sànni la mel ni bool ci suuf su yaatu: foofa ngay dee, te foofa la wota yi ngay tudde sa ndam di neesal kër sa sang. Esaayi 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Tasale ñaari janq yi ak janq yu ñakk xel, gi matale woon misaalu Shebna ak Eliakim, am na ci 22 Oktoobar 1844, te itam ci juróom-ñeenti at ak ñaar-fukk baññug Yowoyakin, mooy 22 Oktoobar 573 bala Krist. Ci Ezekiel saar 8, ñi bon bi nekk ci biir Adventism, ñi Yerusalem di tegtal, ñoom lañuy tegtale ci juróom-ñaari nit ñuy sujjóotal jant bi. Yàqute Yerusalem di tegtal yoonu Dibeer bi, te loolu itam mooy màndarga bi jeexal jamono jëllug téereb juróom-ñeenti-fukk ak ñeenti junni nit. Jamonoy jëll woowu tambalee na ci 11 Sàntambar 2001, te Yeesu mooy Alfa ak Omega, ba tax 11 Sàntambar 2001, ni mu doon njalbeenug jëll gi, di wone jeexital gi ci yoonu Dibeer bi.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

11 Septambar 2001, am na ko doon ci mboolooji Minneapolis yu 1888, ndaxte Sœur White wax na ne ba kër yu mag yi nekk New York daanoo ci 9/11, Apokalips 18:1–3 amoon na yeggëg. Ca jamono jooju, ni ci 1888, mu wax ne malaaka bi nekk ci Apokalips fukk ak juróom-ñaar wàcci na ngir leeral suuf si ak ndamam. Buntug 1888, moom mi dafa ko méngale ak buntug Koré, Datan ak Abiram, ñoom itam amoon nañu ñaari téeméeri ak juróom-fukk nit ñu ràññee ci seen ngànt, te bokkoon ci seen réerug gëm-gëm. Ñaari téeméeri ak juróom-fukk way-bunt yi ci buntug Koré ak ñi bokk ak moom ci taarixu njàlbéenu Israayil gu yàgg, dañoo doon misaal buy tegtal ñaar-fukk ak juróom nit ña nga xam ne dañoo sukkandiku woon jant bi ci mujju Israayil gu yàgg.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Ñaar-fukk ak juróom ñaari njiiti Adventisme bu Laodise bi, di sujjóot ci yoonu Dibeer, ak ñaar téeméer ak juróom-fukk ci 9/11, dañuy wone jamonoy lakk bi ak misaalu ñaar-fukk ak juróom, (te mooy misaalu xeexale diggante ñi xam ak ñi bon) ngir màndarga tàmbali ak jeexitalu jamonoy lakk bi. Muy ñaar téeméer ak juróom-fukki ñu fippu woon ci jamonoy Muusaa, walla ñaar-fukk ak juróomi góor ña ci Esekiyel saar 8, walla ñetti seede yi ci Mata saar 25 yu aju ci xeexale bi, walla atum ñaar-fukk ak juróom bu ñépp jaamoon ci Esekiyel 40; gis-gisi misaalu ñaar-fukk ak juróom yépp, dañuy ànd ak ñetti diir yu ñaar téeméer ak juróom-fukk at, yu àgg seen muj ci 207 BC, 313 ak 2026, ci seen séen.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Ñaar-fukk ak juróom mooy, ni ñuy waxe, benn mbubb mu ànd ak ñaar-fukk ak juróom, buy yóbbu mboolem rëdd yu ñaar-fukk ak juróom ci matug yépp. Mu nekk benn ci buntu-yon yi ci waxu yonent yi nguur gi, yi ñu jox Piyeer, ngir indi leer ci jaar-jaaru nettali bu nëbb bi ci aaya ñeent-fukk. Ñu telah faral di teg ko ci kaw lu ëpp ñetti seede ne aaya fukk ba juróom-ñeent yi ci Daniel fukki benn dañuy tegtal benn rëdd buy boole jaar-jaaru mboolem jamono li dale 1989 ba ci yoonu Dibeer, moomu di jaar-jaaru bu nëbb bi ci aaya ñeent-fukk. Gaynde gi cosaanu Yuda mi ngi léegi di ubbiwaat wëli Esëkieel yi, bi Mu jaglee jaar-jaaru bu nëbb bi di ubbi, ngir matale xebaaru Yuuxu Digg-bi ci fan yu mujj yi.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Ci ay mbind yi, nuy wéyal di wax ji ngir xamale baat yu Ezekiel, yi di misaal jëfandikoo yu ñu bare ci jamono yu mujj yi. Sareetu Ezekiel benn, ci njëlbéenu mbind mi, ak wàll wi ko àndal ci *Testimonies*, téeré wureel juróom, dinañu nekk sunu cosaanu màggat gu sax bi nuy dox ci mbind yi. Bu ñu teg baat yi ci seen bérab bu baax, te ci seen diggante yu jub ak yeneen baat yi ci jaar-jaari waxi Yonent yi, dinañu wone ne at yi ñetti téeméeri ak juróom-benn ak fanweer ak juróom-ñett yi, yi joxoon doole malaaka bu njëkk bi ci 11 ut 1840, Ezekiel itam daf leen di misaal ni ñetti téeméeri ak juróom-fukk at, yu lëkkalook at ak genn ak genn-wàll ci wërgi-yaram Yerusalem; te jotug leer gu yonent gii di xamale yékkati alama bi ci téeméeri ak ñeent-fukk ak ñeent ñaar-fukk ñaar-fukk.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

27i Sulet 1299 ba 1337 dafay firi fanweer ak juróom-ñaari at ci njàlbéenu téeméeri ak juróom-fukk at yi (juróom-ñetti weer) ci Peeñu Yowaana 9:10. Téeméeri ak juróom-fukk at yooyu jokkoo na ak ñetti téeméeri ak juróom-benn-fukk ak benn at ak fukk ak juróom-ñett fan yi ci aaya 15. Noonu, njàlbéenu ñaari jamono yi dafa defar benn rëdd wuy wax ci kàddug yonent, te mu yegg ci matug wax-jàngatub 1838 ak 1840, bi Josiah Litch waxoon, te muy màndargaal yéeg ak ame dooley yëngu-yëngu Millerite bi. Jaar-jaaruwoowu ci njàlbéenu Adventism mooy màndargaal yéegug téeméeri ak ñeent-fukk ak ñeent ñaari junni ñi ngir nekk màndarga bu njëkk laata yoonu Dimaas bi. Noonu, ñetti téeméeri ak juróom-benn-fukk at yi ci Ezekiel, ak benn at ak genn-wàll ak genn-ñar (1.5) ci wër-gëddug Yerusalem, dañuy màndargaal mujjug rëdd wuy wax ci kàddug yonent wi tàmbalee woon ci 1299.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Lii ñu wara xalaat bu baax mooy wax ji nekk ci *Testimonies*, wàll wu juróomeel bi, lu jiitu mbind mi ci topp.