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.”
Ñu tudde Ezekiyel ne mooy “yonent buy jooy ndax naqar,” ndaxte mooy misaalu ñaar-fukk ak ñeent junni ak téeméer ñeent-fukk ak ñeent, ñi ci saraxal 9 ci téereem di naqar (di xel bu metti te di jooy) ndax yëf yu ñaaw yi ñuy def ci réew mi ak ci kër gu Yàlla gi. Ci xët wi jële ci Testimonies bi nu waxoon ci mbind mi weesu, Sëriñ Bu Jigéen White bindoon ne: “Yonent bi boppamoon doxandéem la woon ci réew wu dul réewam, fa ñaawte gu amul kem ak yërmande gu soxor di nguuru ci kaw. Li mu gisoon ak li mu déggoon ci fitna ak tooñu nit ñi metti na woon lool xolam, ba tax mu doon naqar bu 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 who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Bàyyi ci nguur gi, Yàlla di jox kerub yi ndigal, te ñoom itam di saytu wil yi. Ezekiel war na woon a xam ci peeñ mi ne Yàlla mooy kilifa, sax ci jamono ji lépp daan mel ni mu ngi ci jaxasoo. Rakku jigéen White wax na “ci noonu itam” gannaaw ba mu wane tëralinu Yàlla ci kaw nguur gi, di jox kerub yi ndigal, ñi doon saytu mbir yi ci suuf si, ni mu ko melalé ci yeneen waxam ci Yowaana ci kër Yàlla ga, fa Kirist daan dox ci diggante juróom-ñaari mbooloo yi. Ezekiel ak Yowaana ay misaal lañu ci ñi dund ci waxtu tëj-kàrt bi bu téeméeri ñeent-fukk ak ñeent, ñi, ni waxu wax ju Sell mi bindee ko, “Li nar a am ci sunu àddina bii, ba tey kenn xalaatu ko 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? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path 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?
Ndax ci dëgg, bi Rakku Jigéen White bindee kàddu yooyu, dañoo doon dëgg; waaye ci waxtu màndargaal bi, dañuy jot seen mat gu mat. Ñaari fukki at yi weesu, mbaa lu ni mel, ndax danga woona xalaat ne li léegi di xew addina si dina ànd ak dalug mbind mi bariy njéexital yi ñuy wax lokust yu Islaam? Lokust yi, nik araf ci Islaam ci wet gu ñenteel ci Téereb Peeñ, dañuy ëmb itam tukki ak jógub lokust yi ci tabaxug dund gu dëgg gi, di demug lokust yi dëkk suuf-saalumu Afrig. Yooyu lokust yu di daanu ci mbooloo, seen yoonu tukki ci Afrig dafa jàppandoo ak jëfandikook suuf yi Islaam nangu woon. Islaam mooy askanu Ismaël, te yaayu Ismaël mooy Hajar. Hajar tekki na “daw” walla “dàqoo.” Ci làkku Arab, tur wi dafa faral di ñu bind ko Hajar (هاجر), te dafa booleek benn sapoor bu nu may Hijra (tukki/dawug Muhammad). Xeetu juddugu Islaam jëmoon na ak duññug lokust yi rekk, waaye seen xeet dafa ëmb itam tekkiinu tukki. Ndax kenn mas naa soññ ne dugub nit ñi ci anam gu yoonulul mooy feeñug lokust bu Islaam?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? 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.
Ndax kenn bañoon ne kominis yi ci àddina si dinañu samp benn alliyaaŋs ak mbooloom Islamaam yu bari yi? Islamaam ak doole jiituwaay ajanaa ci àddina si itam, ñoom ñaar, dañuy yéegé ci kàmb gu dul am suuf, ni ko Ndaje 9/11 waxe seen benn-benn; te kàmb gu dul am suuf gi dafa tey màndargaal feeñug dooley Seytaane. Ñaar ñi bokk ci alliyaaŋs bii léegi, ci dëgg-gi Mbind mi, ay jumtukaay lañu yu Seytaane.
“‘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?
Ci bi, Sœur White tudde ne, ñëwug soosiyaalisam bi am na ci jamono Révolution française bi, te itam mu fësal ne Seytaane moom itam dafa yor kàttanu pap bi. Kàttanu pap bi itam génn na ci kàmb gu amul pënd gu nekk ci Apokalips 17, te ci Apokalips 9, Lislaam mooy saxaar si jóge ci kàmb gu amul pënd ga. Waaye mbir mi sax nekk na: ndax waxu xel mu sell mi dafa bëgg a wax dëgg-dëgg ne, “Xew-xew yi ñuy àndal ci sunu àddina, ba tey kenn sax xalaatu leenagul”? Kan moo xalaat woon ne Lislaam dina leeral léegi ci seen bopp ci réewi Europe te léegi muy wàccsi ci réewi Amerika yi? Ndax yow nga xalaat woon ne njaxlaayi bañ bi dinañu tas ci kow suuf si yépp, ci loxoy globalist yi ci Mbooloom Xeeti Àddina yi, Mbooloom Europea bi, ak pati démocratique bu États-Unis?
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 mooñ ne kër yëngu-yëngu yi dinañu leen daan ndax booloo gu komuniste ak islaamik, gi nit ñi fay ci xaalisu wareef bu askan wi, te ñoom doonuñu woon ne seen xaalisu wareef dinañu ko jëfandikoo ngir yàq réew mi di joxe xaalis woowu.
Who dreamed Great Britain would promote an 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 xalaat ne Great Britain dina yàgglu ci yokk ak taxawal ne jigéen yu weex yi ñu leen di jëfandikoo ci ay mbooloo ngir saaga leen, dëj leen, téj leen, te rey leen ci turu Islam? Ñu bare di fésal ne bépp sistemu kominis bu masa am ci jaar-jaaru nit ñi dafa doon kuy aji yàqu bu mat sëkk; waaye meññeefu sosialisimu Britain itam, noonu la doon ab àtteb daan ci sosialisim, ni ñàkka-jarinu xalaat yu ekonomig ak yu politig yi sistem bi di taxawale.
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 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 Bëñu Rak White waxee ne duñu soññiku ci xew-xew yi ñuy def, moo ko waxee ci dalub waxtu bi ñu di tëj mi ak ñeent fukki junni ak ñeent téeméer ñi. Mu doon topp ay kàdduyam ci waareb Kirist ci Macë 24, fa mu bind ne: “Jàngale yii ngir sunu njariñ lañu. War nañu samp sunu ngëm ci Yàlla, ndaxte am na lu nekk ci sunu kanam bu yàggul, di waxtu bu di jéem xelu nit ñi. Kirist, ci Tundu Oliw ya, nettalee àtte yu tiit ya yi war a jiitu delluseem 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.
Jàngoro yi mu doon a wax ci léegi, mooy misaalu Esecceel ak Yowaana ñoom ñaar ci kër Yàlla ga, di jàng ngir xam ne Yàlla mooy kilifte lépp. Ci jaaxle ak weddi gu tàmbalee léegi, jaaxle ak weddi gu dul dara lu moy yokkiku bi jaar yi di dem kanam, ñi di ndaw yi Yàlla, ni ko misaalal Esecceel ak Yowaana rekkul ci kër Yàlla ga waaye itam Esayi, duñu man a jaar ci jaar-jaar ba ni mu yelloo ngir màggal Boroom bi, suñu xamul ne sax mbir yi nu masul a xalaat benn yoon itam nekk nañu ci kilifte Yàlla.
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 is benefitted from the light is separated from those who fled from the vision.
Benni wili yu taqook ak yeneen wili yi dajale, dañuy boole xew-xew yi kenn masul leen xeel, te ñoom lañu di xew ci waxtu tëj bi tambalee ci 9/11. Jàngoro yi war a jàngees, ñi leen di jàng rekk mooy ñi, ci ngëm, dugg ci Bérab bu Gëna Sell bi, te gis Kirist ak leeram di leer ci Kaw Kër gu njëkkal bi. Bu ndam loolu gisees ni ko Daniyel wone ci saar fukki, kureel gi leer gi jariñal day weesu ak ñi dawoon ginnaaw peeñ 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 wax ak ñaar téeméer ak juróom-fukk at yi ñetti, dañuy wone ab diirub fukk ak juróom-ñaar at, te mu tambalee ci mujju jaar-jaaru kërceg Smurna. Li dale ci 313 ba 330, fukk ak juróom-ñaar at yi dañuy misaal sampug nataalu rab wu rëy 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.
Ptolemee IV Filopator (itam ñu xam ko ni Ptolemee IV) mooy buur bi amoon ndam ci xareb Rafia bi ci atum 217 bala Kirist. Moom moo nguuruwoon, ci ni mu doon buur (ak farao), ci Misra gu Ptoleme yi dale ca atum 221 bala Kirist ba 204 bala Kirist; kon nag mu nguuru na fukk ak juróom-ñar at. Tambali na nguuruam lu jiitu xareb Rafia, waaye dee na lu jiitu 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 identifies the period Putin reigns, and he does so during the sealing time.
Xareb Rafiya, mi mel ni mu waru Ukreen, tambalee na atum 2014 bi États-Unis jurale ab yoonu benn soppiku melo ci Ukreen. Ptolémée IV, buur bu bëj-gànnaar bi, mooy misaal Vladimir Putin, mi tambalee nguuram ci atum 2000, mooy at mi jiitu tàmpeb tëj biir ñent fukk ak ñeent junni nit ñi ci atum 2001. Ni ko deme woon ak Ptolémée, noonu itam Putin tambalee nguuru balaa xareb Ukreen bi, mi xareb Rafiya di misaal, tambalee ci atum 2014. Balaa Paniyum, Putin, ni ko Ptolémée di misaal, dees na ko dindi. Putin tambalee nguuru ci atum 2000, ba tax mu ànd ak tàmpeb waxtu tëj bi mi tambalee at mi ca topp, maanaam ci 2001. Fukk ak juróom-ñaar at yu misaal, yi Ptolémée di tektal, dañuy waxal diggante jamono ji Putin di nguuru, te moom daf koy defe ci biir waxtu tëj bi.
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 miñ nañu ko ci jeexital ñaari téeméeri ak juróom-fukk at yi tàmbalee ci 457 BC, nekk na ci benn jaar-jaaru mbootaay bu nëbbu, mooy jaar-jaaru mbootaay bu Putin nekk, te mooy jaar-jaaru mbootaay bu am fukk ak juróom-ñar at, di tàmbalee ca xareb Raphia. Naga gi (Putin) ak yonent bu dëggul bi (Trump) nekk nañu ci jaar-jaaru mbootaay bu nëbbu boobu. Ci jaar-jaaru mbootaay boobu, rab wi, mi ñu tekk ni “sàcc yi ci sa askan wi,” te muy misaal kàttanu paap ba, nekk na ci mujj ga fukk ak juróom-ñar at yi, dale ca Raphia ba ca 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 Raphia 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 biir bu ñu nëbb ci saraxu benn-fukk ak ñeentelu Daniel, ni ko ay sarax yu fukki ak benn ba fukki ak juróom-benn ci benn saar boobu tektalee, njàngat mi ñuy wax “dragon” dafa bokk ak limu “17” ci nguurug Ptolemy. Jaar-jaaru nettali bu saraxu fukki ak benn di xarebu Raphia ba ci saraxu fukki ak juróom-benn di xarebu Raphia mooy “17” at. Jaar-jaaru nettali boobu moo teg Donald Trump ci diggante juróom-ñaari xare yooyu tektal “17” at. Nataalu rab wi ñu sos te taxawal ko Trump ci États-Unis, “17” at la ko tektal, dale ko ci 313 ba 330. Ci saraxu benn ci saar bu benn, Ezekiel nekk na ci atum ñetti-fukk ba ci juróom-ñeentel yokkute “17” bi. Ndax mas nga gis gént ne limu fukk ak juróom-ñaar moo tektal benn ci wëliis yi Ezekiel gisoon ci Barab bu Gën a Sell bi?
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.
Ñoo leen ko dénk ngir ñu jottali benn yëgle ci nit ñi nekk woon askanu kóllëre Yàlla bu njëkk, ñi Yàlla di weesu ca jamono jooju; doonte dees na leen artu lu jiitu, askanu kóllëre Yàlla bu njëkk boobu du gis mbaa 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.
Yàlla jox na Ezekiel ndigal mu yégle benn bataaxal ci nit ñi nekkoon ci këllgóob gu jëkk gi, ñi Protestan yi ci jaar-jaaru Millerite di tegtal, ak mbooloom Eglise Adventiste du Septième Jour bu Laodicée ci fan yu mujj yi. Su fekkee ne mu bañ a yégle bataaxal bi, deretu ña ñu artul dina nekk 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 Laodicean’s 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 is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Daanug Yerusalem dafay tektal ngir daanug kërgëgu Adventiste ñaareelu fan yi gu juróom-ñaari bés, bu Laodise. Daanug boobu am na ci bi ñiñu seeloon ci Yerusalem ci saar bi juróom-ñetteel, ñuy noppi yékkati leen ni kërgëg bi dafa not. Ñi bokk ci Laodise yi nekk ci biir Yerusalem, génneef nañu leen, te ñaar-fukk ak ñeent junni nit ñi, yékkati nañu leen bi nguurug ndam saxee. Nguurug ndam googu, dafa amoon misaal ci taxawalug nguurug yiw fa ci bant ba. Nguurug yiw fa ci bant ba, dafa méngoo ak nguurug ndam gi ci yoonu Dibeer, te ñaari nguur yooyu ñu ngi leen teg ci jëfandikoo yeneen jamono yi ci waxu yonent, bi nekk ci téereb Esekiyel. Fukk ak benn saar yu njëkk yi, bu ñu teggee Esekiyel ci mbirum bérab bu sell bi, ñu ngi wax ci sellalug kërgëgu Yàlla, ba tax ñoñam di soppeeku ñu jóge ci kërgëg gu bëre ba noppi ci kërgëg gu not; gi ñuy firndeel ne mooy gi ñu tabax ak dugub ak gax, ba noppi ci gi ñu tabax ak saraxu dugub bu Pentekot.
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 jamono yu mujju mu njeexital, mi tàmbalee baatte bi ñuy àtte ñi dund ci 9/11, Kirist samp ay nguuru ndamuam.
“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 jamono waajaloo tambali ci 9/11, te ci yoonu dibeer bi tundu sell bu ndam li yékkati nañu ko, mu kawe jéll mboolem tund yi ak doj yi.
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.
Ca bés bu 9/11, bàyyi nañu ngélaw yi, gannaaw loolu teggat nañu leen; noonu lañu màndargaal tambali taxawal nguuru bi nekk ci Daniel ñaareel bi, maanaam bi ñu feeñal ni doj wu ñu gorée ci tund wa, te mu fees suuf si bépp.
“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 day taxawalam nguuram gu dul jeex ci jamonoy taw bu mujj bi, te nguuram moom dafay boole nguurug yiw wi ñu sampoon ci bant ba ak itam nguuram ndam la ci yoonu Dibéer bi. Sedecias ba Babilon (nguur gu jëkk), ba Medo-Persi (ñaaréelu nguur), ba Gres (ñetteelu nguur), te ba Roma ju bokkoon ci xëtu ñaareel yi (ñeenteelu nguur), loolu mooy màndargaal jaar-jaaru taarix bi jëm ci nguurug yiw wi. Taarix boobu mooy xamle it yeneen jaar-jaari taarix yu mel ni moom, muy Roma bu Pap bi (Babilon bu xel mu sell 5eelu nguur), ba États-Unis (Medo-Persi bu xel mu sell 6eelu nguur), ba Nations Unies (Gres bu xel mu sell 7eelu nguur), te ba ci booloo bi ñetteel bu jiitu na ci njàngum njiit, rab wi, mala bu ñaaw mi ak yonent bu dëggul bi, yi bokk ci benn ngir def Roma bu jamono jii (Roma bu xel mu sell 8eelu nguur bi 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.