Ezekiel is identified as the “mourning prophet,” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article, Sister White penned, “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.”
Esekiyel lañuy wooye “yónent biy jooytu,” ndaxte mooy màndargaal téeméeri junni ak ñeent-fukki junni ak ñeenti junni ñi, ñiy jooytu (di binni te di jooy) ci juróom-ñeenteelu saaru téereem ndax jëf yu siblu yi ñuy def ci réew mi ak ci mbooloom ñi gëm. Ci dogu bindu Seede yi bi nu tudd woon ci jukki bi weesu, Soxna White dafa bindoon ne: “Yónent bi moom ci boppam doxandéem la woon ci réewum jaambur, fu bëgg-bëggu màgg bu amul àpp ak soxoraay gu tar lool doon yilif lépp. Li mu gis ak li mu dégg ci nootaange gi ak njubadi gi nit ñi doon def dafa tiisloo xolam, te mu di jooytu ak naqar gu metti guddi ak bëccëg.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Ñetti junni ak ñeent fukki junni ñenti ñi mooy “ñi ñu gën a génne ci Israyil,” ñi ñu tasaaroo, ni ko Ezekiel di tektal ci li ñu ko jël ca njaamug toq. Jëf juñu di tëj màndarga ji ñu tektal ci Ezekiel 9 mooy benn ak li nekk ci Peeñu 7, te ñaari aaya yooyu itam ñu leen di wone ne dañuy ame ci fan yu mujj yi.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
«Màndargu jaamu Yàlla yi nii mooy benn mbir mi ñu wonoon Esekiyel ci peeñ mi.» Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand. As inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Ci ngàngune gi la Yàlla di jox kerub yi ndigal, te ñoom, ci seen wàll, ñooy doxal namma yi. Esekiyel waroon na xam ci peeñu mi ne Yàlla moo doon doxal lépp, ba ci jamono ji lépp doon mel ni lu jaxasoo sax. Bi Mbokk mu jigéen White di nettali mbirum Yowaana ci bérab bu sell bi, fa Kirist doon dox ci biir juróom-ñaari mboolooy gëmkat yi, dafay wax “noonu itam” gannaaw bi mu leeralee tëralin wii: Yàlla ci ngàngune gi, di jox kerub yi ndigal, ñuy doxal mbiri àddina. Esekiyel ak Yowaana ñoo di màndargay ñi dund ci jamono ji ñuy màndargaal téeméer ak ñeent-fukk ak ñeenti junni yi. Ni ko mbind mi Yàlla xelal waxe, “Xew-xew yi wara am ci sunu àddina, kenn géntagul leen sax.”
Certainly when Sister White penned those words, those words were true, but in the sealing time, they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation include the migration in nature of the locusts of northern Africa. The migration path of those swarming locusts of Africa aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Wóor na ne bi sunu mbokk mu jigéen White di bind kàddu yooyu, kàddu yooyu dëgg lañu doon, waaye ci jamono ji màndargaal gi di am lañuy sottiku ci lu mat sëkk. Lu tollu ci ñaar-fukki at ci ginnaaw, ndax dangeen foogoon ne li xew tey ci àddina, ànd ak lawug gàngoori njéeréeri Lislaam yi, dina xew dëgg-dëgg? Misaalu Lislaam bi njéeréer yi di doon ci juróom-ñeenteelu saaru Peeñu ma ëmb na toxu gi njéeréeri bëj-gànnaaru Afrig di def ci àddinay mbindeef yi. Yoonu toxu bi gàngoori njéeréer yooyu yu Afrig di jaar dëppoo na ak diiwaan yi Lislaam nangu woon. Lislaam ci Ishmael la askanoo, te Hagar moo doon yaayu Ishmael. Hagar tekki na “gàddaay” walla “daw.” Ci làkk wu araab, Hajar (هاجر) lañuy faral di bind tur wi, te lëkkaloo na ak reenu baat bi ñuy jële itam baatu Hijra (toxug/gàddaayu Muhammad). Reeni Lislaam lëkkaloowuñu rekk ak lawug gàngoori njéeréer yi, waaye ëmb nañu itam tekkig toxu. Ndax am na ku mas a gént ne toxug dugg réew ci lu yoon mayul feeñug njéeréeru Lislaam la woon?
Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? Both Islam and the globalists’ dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth. Hagar was an Egyptian and Ishmael is a symbol of Islam; thus, Hagar and Ishmael are symbols of the modern red and green alliance.
Ndax amoon na ku mës a gént ne kominist yi ci àddina sépp dinañu séq kóllëre ak gàngoori Lislaam, kóllëre gi ñuy xammee léegi ni kóllëre gu xonq te wert? Lislaam ak dooley ninki-nànka ji globalist yi yor, ñoom ñaar dañuy yéeg di génn ci kàmb gu amul suuf gi, ci Peeñu 9/11, ci seen toftale, te kàmb gu amul suuf gi dafay màndargaal feeñug kàttanu Seytaane. Ñaar ñiy séq kóllëre léegi ay jumtukaayu Seytaane lañu, ni ko Mbindi dëgg yi waxe. Hagar waa Misra la woon, te Ishmael màndargay Lislaam la; kon, Hagar ak Ishmael ay màndargay kóllëre gu xonq te wert gi jamono jii lañu.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Bu ñu demee [ngi jeexal] seeni seede.’ Jamono ji ñaari seede yi waroon a wax yonent ci yéréy naqar jeex na ci atum 1798. Bi ñuy jëgësi ci mujju seen liggéey ci kumpa, war a xëccook ñoom jaamu kàttan ga ñuy tekk ci wax ji nekk ‘rab wu yéegëe ci xur wu xottul bi.’ Ci bari réewi Ëroop, ay kàttan yi doon nguuru ci Mbooloom Dine ak ci Réew mi, di nañu leen doon saytu ay téeméeri at ak njiitu Seytaane jaarale ko ci papaas bi. Waaye fii, dañuy wone benn fésal gu bees gu kàttanu Seytaane.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen, and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains: did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the Democratic Party of the United States?
Fii, sunu mbokk mu jigéen White dafay wone ne sosiyalism feeñ na ci jamonoy Rewolisyoŋu Faraas, te di wax itam ne Seytaane mooy yilif itam nguurug paap bi. Nguurug paap bi itam dafay génn ci kàmb gi amul xàdd ci saar fukk ak juróom-ñaar ci Peeñu, te ci saar juróom-ñeent ci Peeñu, Lislaam mooy saxar si génnoon ci kàmb gi amul xàdd. Laaj bi des na fi ba tey: ndax dëgg-dëgg, li kàddu gi Yàlla sol doon tekki mooy lii: “Xew-xew yi nar a am ci sunu àddina, kenn géntagul leen sax ba tey?” Kan moo géntoon ne Lislaam dina tasaaroo léegi ci Tugal gépp, te di wàcc léegi ci kaw Amerig gu Bëj-gànnaar ak gu Bëj-saalum? Ndax géntoon ngeen ne ñi ànd ak politigu bennal àddina si te bokk ci Mbootaayu Xeet yi, Mbootaayu Tugal ak Pàrti Demokaraat bu Réewi Bennoo yu Amerig dinañu tasaare waax yi ci àddina si sépp?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars?
Kan moo mas a gént ne kuréeli njàng yi dinañu tàbbi ci loxoy lëkkatoog kominis yi ak Lislaam, lëkkatoo googu ñuy feyal léegi ci xaalisu galag gi doomi réew yi di joxe, te ñoom masuñu mébbet ne dinañu jëfandikoo seen xaalisu galag ngir yàq réew miy joxe xaalisu galag googu?
Who dreamed Great Britain would promote and uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism as the failure of the system’s economic and political philosophies.
Kan moo mas a gént ne Biritani gu Mag dina ñaax te di jàppale Lislaam muy siif ay xale yu jigéen yu weex ci ay mbooloo, di leen jàpp yóbbu ci doole, di leen tëj ci kaso te di leen rey? Ñu bare dañuy leeral ne bépp sistemu kominism bu mas a am ci jaar-jaaru nit ñi dafa lajj ba mat sëkk, waaye meññeefu sosialismu Biritani dafay daan sosialism ni ko lajjug filosofiy sistem bi ci wàllu koom-koom ak politig di daane.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Kan moo xalaat ne dinañu may jaaykat yi ci àddina bi ñu duggale ay poison ngir yeggale reylu mbooloo mu ëpp fukk ak juróom-ñaari milyoŋi nit?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Kan moomoon ne nit ñu mel ni George Soros, Bill Gates ak Anthony Fauci dinañu leen bàyyi mujjal seeni jëf yu bon yu seytane te kenn du leen teg dara ci kaw?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ's warning in Matthew twenty-four where she recorded, “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.”
Bi ndekkandoo Bu White waxee ne, du ñu xelal xew-xew yi ñuy amal, dafa ko waxoon ci wàllu waxtu selloob ñaari téeméeri ñeent fukk ak ñeent junni ñi. Mu doon topp ay kàdduyam ci mbiiram artu Kirist ci Matthew ñaar-fukk ak ñeent, fa mu bindee ne: “Jàngale yii ngir sunu njariñ lañu. War nañu samp sunu ngëm ci Yàlla, ndaxte am na lu nekk ci sunu kanam, lu di waxtu buy nattu xol yi nit ñi. Kirist, ci Tundu Oliw yi, nettalee atte yu ragal ya war a jiitu dikkam ñaareel.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple but also Isaiah, will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Njàngale yi mu doon soga tudd, misaali Esekiyel ak Yowaan lañu woon, ñu nekk ca bérab bu sell ba, di jàng ba xam ne Yàlla moo yor lépp. Ci biir jaxasoo ak fippu gi fi xew léegi, jaxasoo ak fippu gu nar a gëna tar rekk ni jaar-jaari àddina di jëm kanam, ñi di ndawi Yàlla, te du Esekiyel ak Yowaan ca kër Yàlla ga rekk ñoo leen di màndargaal, waaye Esayi itam, duñu man a jaar ci jaar-jaar yooyu ci anam gu màggal Boroom bi, bu ñu xamul ne ba ci mbir yi nu masul a gént sax, Yàlla moo leen yor ba tey.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that benefits from the light is separated from those who fled from the vision.
Namma yooyu di jàllante ak yeneen namma yi ëmb nañu xew-xew yi kenn masul a xalaat, te xew-xew yooyu ñooy am ci jamonoy màndargaal ji tàmbali woon ci 9/11. Njàngale yi ñu war a jàng, ñi ci ngëm dugg ci Bérab bi gën a Sell te gis Almasi ak leeram guy leer di jóge ci Gaalu Kóllëre gi, ñoom rekk ñoo leen di jàng. Bu ñu gisee ndam loolu ni ko Dañeel wone ci saar fukkeel bi, mbooloo miy jariñoo leer gi dañu koy tàqale ak ñi daw woon peeñu mi.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Man maa, Daniel, ma gis ma peeñ ga: nit ñi nekkoon ak man gisuñu peeñ ga; waaye tiit bu réy daldi leen jàpp, ba ñu daw ngir nëbb seen bopp. Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Amna lu ëpp a bari ci màggat gi nekkoon ci mbind mi weesu, waaye bu nuy tàmbalee tëj mbind mii, dinañu jëfandikoo benn wërsëg. Nu xamlewoon ci mbind mi mujj ne limu ñaar-fukk ak juróom benn am na tekkiinu misaal, te lu jiitu loolu nu jël woon waxtu ci limu fanweer. Leer gi jóge ci téereb Ezekiel du rekk lim yu misaal; waaye am na njariñ bu bare ñu njëkk a xam porokaraam yu misaal yooyu, bala ñuy tàmbali a génne leer ci biir jaxasoo gi.
Seventeen
Fukk ak juróom-ñaar
The three two-hundred-and-fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Ñetti waxyu yi, bu ci nekk ëmb diirub ñaari téeméer ak juróom-fukki at, dañuy wone ab diirub fukk ak juróom-ñaari at buy tàmbali ci mujug jaar-jaaru mbooloom ñi gëm ca Smyrna. Ci diggante atum 313 ak atum 330, fukk ak juróom-ñaari at yooyu dañuy màndargaal taxawal nataalu rab wi.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Ñaari at ak juróom-fukk ak juróom-fukki at yi tambalee ci 457 BC jeex nañu ci 207 BC, fukk at gannaaw xareb Raphia te juróom-ñett at bala xareb Panium. Dale ci Raphia ba Panium am na fukk ak juróom-ñaar at, te loolu mooy tey yiñub jaar-jaareb bu nëbbu bi ci aayañaar-fukk, ni ko aaya yi fukk ak benn ba fukk ak juróom benn tëral ci Daniel benn-fukk ak benn.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC; thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (ñu xam ko itam ci turu Ptolemy IV) moo doon njiit ki am ndam ci xareb Raphia ci atum 217 laata Kirist di juddu. Nguuru na ci Misra gu waa kër Ptolemy jiite, di fa buur (ak firawna), dale ko ci atum 221 ba ci atum 204 laata Kirist di juddu; kon nag, nguuru na diiru fukki at ak juróom-ñaar. Dafa tàmbali nguuram laata xareb Raphia, waaye dee na laata xareb Panium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south, typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identify the period Putin reigns, and he does so during the sealing time.
Xareb Raphia, bi di misaalu xareb Ukraine, tàmbali na ci atum 2014, bi Etasini sababee ab réwolusiyoŋu melo ci Ukraine. Ptolemy IV, buuru bëj-saalum bi, mooy misaalu Vladimir Putin, mi tàmbali nguuru ci atum 2000, at mi jiitu 2001, mi ñu tàmbalee màndargaal ñi tollu ci téeméeri junni ak ñeent-fukki junni ak ñeenti junni. Ni mu amee ak Ptolemy, Putin tàmbali na nguuru laata xareb Ukraine, bi xareb Raphia biy tàmbali ci atum 2014 di misaale. Laata Panium, Putin, ni ko Ptolemy di misaale, dees koy dindi. Putin tàmbali na nguuru ci atum 2000, loolu di dëppoo ak tàmbalib jamonoy màndargaal ji tàmbali at mi ci topp, ci atum 2001. Fukki at ak juróom-ñaari at yu nekk màndarga, ni leen Ptolemy di misaale, ñoo xamle jamono ji Putin di nguuru, te ci jamonoy màndargaal ji la koy def.
Trump, represented by the conclusion of the two hundred and fifty years that began in 457 BC, is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power, is located at the end of the seventeen years from Raphia to Panium.
Trump, mi njeextalu ñaari téeméer ak juróom-fukki at yi tàmbalee woon ci atum 457 bala juddug Kirist di misaal, ak Putin ñoo bokk ci benn taariix bu nëbbu, taariix bu mat fukk ak juróom-ñaari at te tàmbalee ca xareb Raphia. Ninki-nànka bi (Putin) ak yonentu caaxaan bi (Trump) ñoo nekk ci taariix bu nëbbu boobu. Ci taariix boobu, rabu àll bi, mi ñu misaale ci “sàcckat yi bokk ci sa askan”, te muy màndargaal nguurug paap bi, nekk na ca njeextalu fukk ak juróom-ñaari at yi dale ko Raphia ba Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
At mi 321 moo taxaw bi Sunday law ci Réewum Ini Setaa, te 321 nekk na ci biir ab jamono bu fukk ak juróom-ñaari at, dale ci Edict of Milan ci 313 ba ci seddoo gi amoon ci nguur ga ci 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Jaar-jaar gi ñu tektal dale ci Màggal Bésub Jéggi wa Bu Magu Yosiya, ni ñu koy woowe, mooy tàmbalee ñaareel-fukk ak juróom-ñaareel wàllu Jubile bi ci Yawut yi. Li dale ci Bésub Jéggi wa Yosiya, mi doon yeesal gu gëna mag ci Kàddug Kóllëre gu Yàgg ba ci 22 Oktoobar, dafay tektal jaar-jaari Millerite bi dale 11 Ut 1840 ba ci 22 Oktoobar 1844, waaye li gëna am solo mooy ne dafay tektal itam jaar-jaaru 9/11 ba ci yoonu Dibéeri. Waxtu sellalug téeméeri ak ñeent-fukk ak ñeent-junni ñi, ñu ngi koy tektale ci ñaareel-fukk ak juróom-ñaareel wàllu Jubile bi, dale ci Yosiya ba ci 22 Oktoobar. Fukk ak juróom-ñaari mooy misaal bu ñu boole ak xew-xewi mag yi ci waxtu sellal gi, te lim wu fukk ak juróom-ñaari mooy bérab bu wëli Esekiel yi daje.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Panium is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the 17th Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Ci taariix bu nëbbu bi nekk ci aaya ñeent-fukk ci téereb Daniel, ni ñu ko misaalee ci aaya fukk ba aaya fukk ak juróom ci saar woowu, lëkkale nañu ninki-nànka ji ak limu “17” jaarale ko ci nguuru Ptolemy. Taariix bi dale ci xareb Raphia, bi nekk ci aaya fukk ak benn, ba ci xareb Panium, bi nekk ci aaya fukk ak juróom, mat na “17” at. Taariix boobu day teg Donald Trump ci diggu fukk ak juróom-ñaari at yi ñaari xare yooyu di misaale. Nataalu rab wi Trump di sàkk te taxawal ci Réewi Amerig yu Bennoo yi, “17” at yi dale ko 313 ba 330 ñoo koy misaale. Ci aaya bu jëkk ci saar wu jëkk, Ezekiel mu ngi ci fanweereelu atum wërug Jubile gu 17. Ndax mas nga gént ne limu fukk ak juróom-ñaar dafa doon misaale benn ci nammeel yi Ezekiel gisoon ca Bérab ba Gën a Sell?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Esekiyel mooy misaalu ñi ci jamonoy mbind mi, ñi duggee ci kaw ga gën a sell ci ngëm. Ñoom ñoo di saraxalekat yi Piyeer wax.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Yéen itam, ni ay doj yu dund, dañu leen tabax ngir ngeen doon kër gu xel, saraxalekat yu sell, ngir jébbal sarax yu xel, yu Yàlla nangoo jaarale ko ci Yeesu Kirist. 1 Piyeer 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by; though they are forewarned, God’s former covenant people will not see or hear.
Sas nañu leen ñu jottali ab bataaxal ñi nekkoon askanu kóllëreg Yàlla, te booba ñu ngi leen di romb; doonte artu nañu leen lu jiitu, ñi nekkoon askanu kóllëreg Yàlla duñu gis te duñu dégg.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Noonu ma ne ma: “Doomu nit ki, lekkal sa biir, feesal sa bëñ ak téere bii may la.” Noonu ma ko lekk; te mu nekk ci sama gémmiñ ni lewul ci neex. Mu ne ma: “Doomu nit ki, demal ca kërug Israayil, wax leen sama wax yi. Ndaxte yónnee wuñu la ca xeet wu wax waxu doxandéem ak làkk wu metti, waaye ca kërug Israayil; du ca xeet yu bare yu wax waxu doxandéem ak làkk wu metti, ñi nga dul man a xam seen wax. Ndax bu ma la yónnee woon ca ñoom, dinañu la déglu woon. Waaye kërug Israayil du la déglu, ndaxte dañu ma bëggul a déglu; ndaxte kërug Israayil gépp ñooy nit ñu dëgër ci kanam te dëgër ci xol. Xoolal, def naa sa kanam mu dëgër ci seen kanam, te sa jë ci seen jë. Ni diamànd bu gën a dëgër doj, noonu laa defee sa jë; bul leen ragal, te bul tiit seen melokaan, doonte ñu nekk kër gu béey.” Ezekiel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message, the blood of those left unwarned will be upon him.
Santees na Ezekiel mu yégle ab xibaar askan wi bokkoon ci kóllëre gi, te Porotestaan yi ci jaar-jaaru yëngu-yëngu Millerite ak mbootaayu Adventist bu Bésub Juróom-ñaareel bi, bu Laodise, ñoo koy teewal ci jamonoy mujj yi. Su bañee yégle xibaar bi, deretu ñi ñu bàyyi te artuwu leen dina dal ci kawam.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Doomu nit, maa ngi la def ñu doon wottukat ci kërug Israyil; moo tax déggal wax ji ci sama gémmiñ, te nga yégal leen artu gu jóge ci man. Bu ma waxee ku bon ne, “Faw nga dee”; te yégaloo ko, mbaa waxoo ngir artu ku bon ci yoonam ju bon, ngir musal bakkanam; kooku ku bon dina dee ci ay bàkkaaram, waaye deretam maa koy laaj ci sa loxo. Waaye su fekkee ne yégal nga ku bon, te waccuwul ci soppikoom gu bon, mbaa ci yoonam ju bon, dina dee ci ay bàkkaaram; waaye yaw musal nga sa bopp. Te itam, bu fekkee ne nit ku jub dafa dëddu ci njubteem, ba def lu bon, te maa teg ci kanamam lu ko feyxal, dina dee; ndaxte yégaloo ko, dina dee ci bàkkaaram, te duñu faatlikku njubte yi mu defoon; waaye deretam maa koy laaj ci sa loxo. Naka noonu, su fekkee ne yégal nga nit ku jub ngir ku jub bañ a bàkkaar, te du bàkkaar, faw dina dund, ndaxte artu nañu ko; te itam yaw musal nga sa bopp. Ezekiel 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Ci njëkk “fukk ak benn” yu njëkk ci buku Ezekiel, Yàlla won na ko yàqug Yerusalem, te misaal bi feeñ ci ay gis-gis yi ca dexu Kebar, ca mbedd ma, ak ci Yerusalem. Dees na ko sant mu yégle ndigalu waare ngir àtte biy ñëw ci Yerusalem. Baatu waare jooju ci mbirum àtte biy ñëw ci Yerusalem mooy waare bi ñu jëkk a jox kërgëstu Bésu Noppalu gu juróom-ñaareel gu Laodise. Waare woowu day xamle àtte ak bañug nit ñi Yàlla ci Yerusalem, ñi amul ràññeeku Yàlla. Waare bi Ezekiel doon misaalal mooy waare bi ci sañ-sañu Dibbër biy ñëw léegi.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Ciiru njëkk fukki aaya yooyu, fa féetale yi dañu leen di wone, Esékiel nekk na ku gémm, te du wax dara ludul su Yàlla ubbee ko bëggam ndax mu wax; te loolu sax na ba keru Yérusalem sànku, ba noppi mu manaat a wax.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Noonu Xel mi dugg ci man, tax ma taxaw sama tànk, wax ak man ne ma: Demal, téjoo sa bopp ci sa kër. Waaye yow, yaw doomu nit ki, xoolal, dinañu la yeew ak ay buum, te dinañu la lëjje ak ñoom, ba du nga génn seeti leen. Te dinaa tax sa làkk taq ci kaw sa gémmiñ, ba nga nekk ku luu, te doo leen yeddkat: ndaxte ñoom kër gu ñuy fippu lañu. Waaye bu ma waxee ak yaw, dinaa ubbi sa gémmiñ, te dinga leen wax ne: Nii la Boroom bi Yàlla wax; ku dégg, na dégg; ku bañ, na bañ: ndaxte ñoom kër gu ñuy fippu lañu. Esekiyel 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Bi Yerusalem daanee, Esekiel man naatatiwaat.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ba mu amoon ci atum njaari fukk ak ñaar ci sunu njaam, ci weeru fukk ba, ci bésu juróom ci weer wa, amoon na ne kenn ku rëccu woon Génuusalem dikk ci man, ne: «Dëkk ba dafa daanu.» Te loxob Boroom bi nekkoon na ci sama kaw ngoon ga, bala ki rëccu woon dikk; te mu ubbil sama gémmiñ, ba kera mu agsi ci man ci suba si; sama gémmiñ ubbi, te nekku maati nelawati. Ezekiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodiceans within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary, are about the purification of God’s church as His people change from the church militant, which is defined as being made up of wheat and tares, into the church triumphant, which is made up of the wheat offering of Pentecost.
Daanug Yerusalem day misaal daanug mbooloom Adventist yu Bésub Juróom-ñaareel, muy mbooloom Lawodise mi, ci jamonoy mujj yi. Daanu googu day am ci jamono ji ñuy yékkati nag ñi ñu màndargaaloon ca Yerusalem ca saar bu juróom-ñeent ba, ni mbooloom ñi gëm mi daan. Waa Lawodise yi nekk ci Yerusalem, dañu leen di génne, te téeméer ak ñeent-fukk ak ñeenti junni yi, dañu leen di yékkati bi ñuy taxawal nguurug ndam gi. Nguurug ndam googu, taxawalug nguurug yiw ga ca bantub coono ba moo ko misaaloon. Nguurug yiw gi ca bantub coono ba day dëppoo ak nguurug ndam gi ca yoonu bésub dibéer ba, te ñaari nguur yooyu dañu leen di teg ci toftalug jaar-jaaru waxyuy yonent yi nekk ci téereb Esekiyel. Bu ñu xoolee téereb Esekiyel ci wàllu bérab bu sell ba, fukki saar ak benn yu njëkk yi setalug mbooloom Yàlla lañuy wax, bi askanam di soppeeku, jóge ci mbooloom ñi gëm miy xeex, maanaam mbooloo mi bele ak ñax mu bon defar, dem ci mbooloom ñi gëm mi daan, mi saraxu bele bu Pentakot gi defar.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Yow itam, bu bonkil buurub Israyil, ki sa bés jege na, ba ñàkk njub jeex, nii la Boroom bi Yàlla waxe: Nangal kaala bi, te summb boppu buur bi; loolu du des ni mu nekkoon: yékkal ki suufe, te suufeel ki kawe. Dinaa ko daanu, daanu, daanu; te du desati, ba keroog ki ko yelloo dikk, te dinaa ko ko jox. Ezekiel 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Sedekiyaa mooy buur bu mujj bu Yuda, te mooy “kilifa bu bon bu Israyil, ku bésam agsi” ci kàddu yi. Nebukadnesar doon na jël Yerusalem, te kaalag Sedekiyaa waroon nañu ko teqale Babilon, te Babilon dinañu ko daaneel Med ak Perse yi, ñoom itam dinañu leen daaneel Girig yi, te Girig yi dinañu leen daaneel Room. Ñetteelu daaneel gi agsi na ca Room, te loolu mooy jaar-jaaru nettali bi buur bi “ki ko yoon a moom” di jote kaalag nguurug yiw gi, ba nguur googu taxawee ci bant ba.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Ca buur bu bon bu ñaaw mi” bésub àtteb mujj bi àggoon na. “Dindi sa kalaŋ,” Boroom bi santaane, “te rocci kaalaŋ gi.” Ba kerse Yeesu Kirist moom ci boppam taxawal nguuram la Yudaat di manaat a am buur. “Dinaa ko daaneel, daaneel, daaneel,” loolu mooy dogalu Yàlla ci mbuurug kër Daawuda; “te du fi neexati dara, ba kera mu ñëw ki moom ndigalam; te dinaa ko ko jox.” Ezekiel 21:25–27.” Yonent yi ak Buur yi, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11, Christ sets up His kingdom of glory.
Ci jamonoy taw bu mujj bi, bi tàmbalee bi àtteb ñiy dund tàmbalee ci 9/11, Kirist dafay samp nguuram gu ndam.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
«Bi ñetti malaaka yi bàyyéee, Kirist dina sampu nguuram.» Spalding and Magan, 3.
A period of preparation begins at 9/11, and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Ab diirub waajtaay tàmbali na ci 9/11, te ci jamonoy yoonu dibéer bi, dees na yékkati tund wu sell te fees ak ndam wi, ba mu gën a kawe tund yu ndaw yi ak tund yu mag yi yépp.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Kàddu gi Esayi doomu Amos gis ci mbirum Yuda ak Yerusalem. Te dina am ca fan yu mujj ya, tundu kër Boroom bi dina taxaw bu wóor ci kaw tundu yi, te dees na ko yékkati bàyyi ko mu gën a kawe tundu ndool yi; te xeet yépp dinañu daw jëm ci moom. Te nit ñu bare dinañu dem naan: Ñëwleen, na nuy yéeg jëm ci tundu Boroom bi, ci kër Yàlla Yàqoob; te moom dina nu jàngal ay yoonam, te dinanu dox ci ay xàllam: ndaxte yoonu ndigël dina génn ci Siyon, te kàddu Boroom bi dina génn Yerusalem. Esayi 2:1–3.
On 9/11, the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Ci bésu 9/11, ngélaw yi ñu bàyyi woon, te gannaaw ga ñu tëj leen, noonu lañu màndargaal ndoorte sos nguuru Daniel ñaareel bi, moomu mi ñu tegtal ne ab doj lañu dagge ci tundu bi, te mu feesal suuf sépp.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ñu may gis gis bii joxe na ko ci atum 1847 ba Adent yi bokk yu néew te sax ciy sàkku Bésub Noflaay, te ci ñoom itam ay néew a doon xalaat ne sàmm Bésub Noflaay am na solo bu doy ngir xàjjale askanu Yàlla ak ñi gëmul. Léegi, matug gis-gis boobu tàmbali na feeñ. ‘Njàlbéenug waxtu jafe-jafe boobu,’ bi ñu fii wax, du jëme ci waxtu bi mbugal yi di tàmbali ñuuy tuur, waaye ci ab waxtu wu gàtt bu jiitu lañu leen di tuur, fekk Kirist nekk na ci kër Yàlla ga sell ga. Ci waxtu boobu, bi liggéeyu mucc di jeex, jafe-jafe dina dikk ci suuf si, te xeet yi dinañu mer; waaye dees na leen téye ba duñu tere liggéeyu malaaka bu ñetteel bi. Ci waxtu boobu, ‘taw bi mujj,’ walla yeesal gu jóge ci kanamu Boroom bi, dina ñëw ngir jox doole baat bu réy bu malaaka bu ñetteel bi, te waajal gaayi Yàlla yu sell yi ngir ñu taxaw ci jamono ji ñuy tuure juróom-ñaar yi mbugal yu mujj yi.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon--5th kingdom), unto the United States (spiritual Medo-Persia--6th kingdom), unto the United Nations (spiritual Greece--7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome--8th kingdom that is of the seven).
Kirist mooy tàmbali nguuram gu sax ba fàww ci jamonoy taw bu mujj bi, te nguuram day boole nguurug yiw wi ñu tabaxoon ci bant ba, ak itam nguurug ndamam ci yoonu Dibeer bi. Sedeciyas ba Babilon (nguur gu njëkk), ba Medo-Peres (ñaaréelu nguur), ba Gerees (ñetteelu nguur), te ba noppi ba Room gu way-xërëm ya (ñeenteelu nguur), loolu day firndeel jaar-jaaru taariix bi jiite ba nguurug yiw wi. Taariix boobu day xamle itam ab jaar-jaaru taariix bu mengoo, muy tàmbalee ci Room gu Paap si (Babilon bu xel mu sell—juróomeelu nguur), ba ca États-Unis (Medo-Peres bu xel mu sell—juróom-benéelu nguur), ba ca Nations Unies (Gerees gu xel mu sell—juróom-ñaareelu nguur), te ba noppi ba ca booloo bu ñett bi: njiit, rab wi ak yonent bu dëggul bi, yi bokk ci benn ngir defar Room gu jamono jii (Room bu xel mu sell—juróom-ñetteelu nguur, gi bokk ci juróom-ñaareel yi).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ndamu nguur gu buur gu nguur ga ci Daniel ñaar dañu ko tegtal ci ab doj, te ñi dëggu Yàlla ay doj lañu ci kër Yàlla ga.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Yéen itam, ni ay doj yu dund, ñu ngi leen tabax ngir ngeen nekk kër gu xel, bu saraxalekat yu sell, ngir jébbale sarax yu xel yu Yàlla nangu jaarale ko ci Yeesu Kirist. 1 Piyeer 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Guur gu sax di sax ba fàww mooy daan nguur-nguuri àddina, te moo feesal suuf sépp. Ci Séqeel saar ñent-fukk ba ñatt ñaar ak li des ba ci mujju téereem, boobu benn nguur feeñ na ni kër Yàlla gu feesal àddina si ak ndoxum dund.
We will continue these things in the next article.
Dañuy war yi ci bind bi ci topp.