The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death, the rebellion of Jeroboam and the ten northern tribes finishes the line of the first three kings and begins a line of kings in both the northern and southern kingdoms.

Rëddu waxyu bi may wooye ‘wànkaaru Josiah’ tàmbalee na ci fippug Israel gu yàgg ga, bi ñu bañee nangu Yàlla muy seen buur, ci atum 1097 laata Kirist juddu. Ñetti buur yu jëkk yi (Saul, David ak Solomon), ñu ngi leen di jàppe ni ay buur yu nguuru, ku nekk ci ñoom, ñeent-fukki at, dale ko ci atum 1097 laata Kirist juddu ba ci atum 977 laata Kirist juddu. Bi Solomon faatoo, fippug Jeroboam ak fukki giir yi féete bëj-gànnaar mooy jeexal rëddu ñetti buur yu jëkk yi, di tàmbali rëddu ay buur ci nguuru bëj-gànnaar gi ak ci nguuru bëj-saalum gi.

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 536 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Ñetti buur yu jëkk yi da ñuy misaal ci yenn dëgg-dëgg yu bare, waaye benn ci yiw yu dëgg yi ñoo lëkkale ak moom mooy ñetti buur yu mujj yu Yuda—Yowiyaqim, Yowiyaakin ak Sedesiyas, ñoom itam di tegtal Siirus, Daariyus ak Artaserses. Siirus, Daariyus ak Artaserses itam di tegtal seen ñetti ndigal yi, yu yàggë diggante 536 BC ba 457 BC; ñoom itam di tegtal ñetti malaaka yi ci Peeñu 14, yi agsi ci 1798, 19 Awril 1844 ak 22 Oktoobar 1844, ku nekk ci sa bopp. Jaar-jaaru agsiwug ñetti malaaka yi ci Peeñu 14, dañu koy delloo ba ci benn araf bi ci jamono jiirug téj giirug téeméeri ak ñeent fukki junni ak ñeent fukki ñaar, ba tax mu xamle ne sàrtu waxu Yàlla bi tàmbalee ak diwlinug Sawul ngir mu nekk buur, di àgg ba ci mujjam bi kanam, su ko diiñ biu noteeñ diññal ci ndigalu Dimaas bu gaaw a ñëw. Sàrt bi dafa boole yiwu buur Yosiya, bi dellu ba ca rebelu Yeroboam ca Betel ak Dan ci atum 977 BC.

Twenty-two

Ñaar fukki ak ñaar

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which the number twenty-two is a tithe.

Jeroboam yor na màndarga gi ànd ak ñaar-fukk ak ñaar, ndaxte nguuru na ñaar-fukki at ak ñaar, ba lëkkale seedeem ak taariix bi ñaar-fukk ak ñaar di màndargaal, te ñaar-fukk ak ñaar màndarga la ci booloob melog Yàlla ak melog nit, ni ko peeñu marah mi Daniel amoon ca ñaar-fukk ak ñaareelu fan ba ak nimero ñaari téeméer ak ñaar-fukk di wone, te nimero ñaar-fukk ak ñaar mooy benn ci fukki xaaji nimero boobu.

And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

Te fan yi Yarobam nguuru woon, ñaar-fukk ak ñaar at lañu doon; te mu nelaw ak ay baayam, te Nadab doomam doon buur ci wuutoom. 1 Kings 14:20.

The ‘at-One-Ment,’ representing the combination of Divinity and humanity, is the work of Christ that began on October 22, or the tenth month (Gregorian); ten times twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

‘Jubale-ngir-doon-Benn’ gi, buy màndargaal booloo gi ci nekk Yàlla ak nekk nit, mooy liggéeyu Kirist bi tàmbali woon 22 oktoobar, maanaam ci weeru fukkeel wi (ci arminaatu Gregoor); fukk yoon ñaar-fukk ak ñaar mooy ñaari téeméer ak ñaar-fukk. Jeroboam samp na ay saraxalukaay yu ñaawandoo ci Bethel ak ci Dan, moo tax mu nekk màndargay jaamu gu ñaawandoo gi ñuy def bésub dibéer, ci lu aju ci booloo gi am ci diggante mbooloom gëmkat ñi (Bethel: li mu tekki mooy mbooloom gëmkat ñi) ak nguur (Dan: li mu tekki mooy àtte).

Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

Noonu Yerobowam dafa tabax Sekem ci tundu Efrayim, te dëkk fa; gannaaw loolu mu génn fa, tabax Peniyel. Te Yerobowam wax ci xolam ne: Léegi buur gi dina dellu ci kër Daawuda. Bu xeet wii demée jëkk ci kër Aji Sax ji ci Yerusalem ngir sarax, kon xolu xeet wii dina dellu ci seen sang, maanaam ci Rexabowam buur bu Yuda; dinañu ma rey, te dellu jëm ci Rexabowam buur bu Yuda. Moo tax buur bi gëstu, te def ñaari nag yu wurus, ne leen: Dafa metti ngeen yéeg Yerusalem; xoolleen seeni yàlla, yéen Israyil, yi leen génne ci réewum Misra. Mu teg kenn ci Betel, te beneen ba mu ko teg ci Dan. Te loolu nekk bàkkaar; ndaxte nit ñi dem nañu sujjóot benn bi, ba ca Dan. Mu tabax itam kër yu tundu yu kawe, te def saraxkat yu bokkul woon ci askanu Lewi, jële leen ci biir xeet wi, ci ñi gën a suufe. Te Yerobowam sàkk benn màggal ci weeru juróom ñetteel ba, ci bés bu fukki ak juróom-ñeenteelu weer wa, mel ni màggal mi nekk ci Yuda, te mu sarax ci kaw altar bi. Noonu la defe woon ci Betel, di saraxal nag ya mu bind; te mu samp ci Betel saraxkat yi ci tundu yu kawe ya mu defoon. Noonu mu sarax ci kaw altar bi mu defoon ci Betel, ci bés bu fukki ak juróom-ñeenteelu weeru juróom ñetteel ba, maanaam ci weer wi mu sàkkoon ci xolam boppam; te mu sàkkal màggal ay doomi Israyil, te mu yéeg ci kaw altar bi, taal cuuraay. 1 Buur ya 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line,” Aaron, as a high priest, represents the church and Jeroboam, as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

Ci taariixu njàlbéenu fukki giir yi féete bëj-gànnaar, amoon na fippu gu amoon ay màndarga yu ko jiitu ci li Israel bañoon nangu Yàlla muy buuram, ak itam ci fippug Aaron ak sëllu wurus wi. Fippug Aaron amoon na ci taariixu njàlbéenu Israel gu yàgg ga, te fippug Jeroboam amoon na ci taariixu njàlbéenu fukki giir yi féete bëj-gànnaar. “Rëdd ci kaw rëdd,” Aaron, mi nekkoon saraxalekat bu mag, dafay màndargaal mbooloom gëmkat ñi, te Jeroboam, mi nekkoon buur, dafay màndargaal nguur gi. Ñaari fippu yooyu amoon ca njàlbéen ya ñoo di benn rëdd buy ëmb itam fippug askanu Israel ga amoon ca njàlbéen ga, ci seen bëgg a am buur bu nit.

490

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

Ci cosaan gu sell gi ñu wone ci téereb Ezekiel, am na ñetti jamono yu benn bu ci nekk di ñeenti téeméer ak juróom-ñeent-fukki at; benn ci ñoom dafa aju woon ci buur yi, beneen ci bérab bu sell bi, te beneen ci gàngoor gi. Ñooyu ñetti jamono dañoo méngoo ak fippug Aaron (bérab bu sell bi), Saul (gàngoor gi) ak Jeroboam (buur bi). Ci ñetti màndarga yi di yonent, saraxalekat ak buur, buur Saul lañu wone muy wax waxi yonent, te Aaron moo doon saraxalekat bi, Jeroboam moo doon buur bi.

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

Bi mu amee ba xamoon woon bu yàgg ne moom, gis ne, xoolal, muy wax kàddu Yàlla ci biir yonent yi, nit ña nekkante seen bopp naan: “Lii lu jot ci doomu Kish? Ndax Saül itam nekk na ci biir yonent yi?” Kenn ci waa bérëb boobu tontu ne: “Waaye kan mooy seen baay?” Moo tax mu nekk léebu naan: “Ndax Saül itam nekk na ci biir yonent yi?” 1 Samuel 10:11, 12.

The church triumphant consists of a thirty-year-old prophet, a thirty-year-old priest and a thirty-year-old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Mbooloom ñi gëm mi am ndam dafa ëmb yonent bu am fanweeri at, saraxalekat bu am fanweeri at ak buur bu am fanweeri at, ñu leen misaale ci Esekiyel mi tàmbali ca atum fanweereel ma, Yuusufa mi tàmbali liggéeyam ca atum fanweereel ma ak buur Daawuda mi tàmbali di nguuru ca atam mu fanweereel. Ci juróom-ñetti saar yi mujj ci téereb Esekiyel, dees na misaale mbooloom ñi gëm mi am ndam ci kër Yàlla gi feesal suuf si, te mbooloom ñi gëm mi am ndam mooy Filadelfi, miy mbooloom ñi gëm mu juróom-ñetteel mi bokk ci juróom-ñaar yi.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

Rëddub waxyu bi jëm ci Josiah, bi tàmbali woon ci atum 977 laata juddug Kirist, dina jeex ci yoonu Dibéer bi nar a dikk ci lu yàggul. Sellal gi ak màndargaal gi ñu tàmbali woon ci téeméer ak ñeent-fukk ak ñeenti junni ñi bésub 31 Desàmbar 2023, tàmbali nañu ba Michael wàccee ngir dekkal seede ñaar ñi ci Peeñu ma fukk ak benn. Atum 2023 dikk na ñaar-fukki at ak ñaar gannaaw 11 Sàttumbar 2001, ni Yooni Doxandéem yi ak Fippu gi yu atum 1798 dikk ñaar-fukki at ak ñaar gannaaw Yégleb Moom-sa-bopp bi ci atum 1776 noonu. Nguuru Jeroboam gu ñaar-fukki at ak ñaar tàmbali woon na ci atum 977 laata juddug Kirist, ba ñu yégalee waxyu bi jëm ci Josiah. Ca jamono jooju, yonent bu déggadi bi ci 1 Buur ya saar fukk ak ñett jànkoonte woon na ak wéddikug Jeroboam, ni Moses jànkoonte woon ak wéddikug Aaron, te Samuel jànkoonte woon ak mbooloo ma bëggoon am buur noonu. Jànkoonte yooyu ak wéddiku yi amoon ca cosaan, yi xibaarub yonent bu déggadi bi, Moses ak Samuel di misaal, dañuy misaal woote gi malaaka ñatteel bi di def ak baat bu kawe ca jamonoy yoonu Dibéer. Mooy xibaarub artu bi raaya bi di yégle, bi ñu misaal ci jaar-jaaru Jeroboam ci melow yégle bu jiitu bi jëm ci Josiah te ànd ak “firnde.”

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

Te xool, nit ku Bàyyi Yàlla njëwee dëkk Yuda ngir Betel ci kàddug Aji Sax ji; Yeroboam taxawoon na wetu sarxalukaay ba ngir taal cuuraay. Mu wax ci sarxalukaay ba ci turu kàddug Aji Sax ji, ne: Yaw sarxalukaay, sarxalukaay, lii la Aji Sax ji wax: Xool, ab xale dina juddu ci kër Daawuda, te dina tudd Yosiya; te ci yaw laay rendi sarax sarxalkati bérab yu kawe yi, ñiy taal cuuraay ci yaw, te yaxu nit ñi dees na leen lakk ci yaw. Te bés booba itam mu joxe ab kéemaan, ne: Lii mooy kéemaan bi Aji Sax ji wax: xool, sarxalukaay bi dina xar, te dóomu sarax yi nekk ci kawam dinañu tuuru. Bi buur Yeroboam déggee wax ji nit ku Bàyyi Yàlla jaaree ci sarxalukaay bi nekk Betel, mu jox loxoom ca sarxalukaay ba, ne: Jàppleen ko. Te loxoom loo xippiwoon ci moom wow, wow na ba mënatul woon ko delloo ci moom.

The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

Sarax bi itam itamoon na it, te pënd ba saxee ci kaw sarax ba, ni kooku nit ku Yàlla ba joxe woon mandarga ga ci kàddug Boroom bi. Noonu buur ba tontu ne nit ku Yàlla ga: “Ñaanal ma léegi kanamu Boroom sa Yàlla, te nga ñaanal ma, ngir sama loxo dellusi maat.” Nit ku Yàlla ga nag ñaan Boroom bi, te loxob buur ba dellu ci moomaat, nekk ni mu nekkoon bu jëkk. Buur ba neeti nit ku Yàlla ga: “Ànd ak man sama kër, nga daldi féexal sa bopp, te dinaa la may pey.” Waaye nit ku Yàlla ga ne buur ba: “Bu ma laa mayoon genn-wàllug sa kër, duma dugg ak yaw, te duma lekk mburu mbaa naan ndox fii: ndaxte noonu la ma santoon ci kàddug Boroom bi, naan: ‘Bul lekk mburu, bul naan ndox, te bul dellu jaaraat ci benn yoon wi nga jaaroon ngir ñëw.’ ” Noonu mu dem yeneen yoon, te delluwul ci yoon wi mu jaaroon ngir ñëw Betel. 1 Buur 13:1–10.

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Bañug Yàlla bañ na lekk ak Yeroboam doonte sax mu ko jox ndigalug “genn-wàll ci sa kër,” te loolu méngoo na ak diggébu Erodd mu wax Salome ne dina ko jox genn-wàll ci ay nguuram.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

Ba beneen bés bu yomb agsi, Erodd ca bésub juddu dajale reeram ngir ay sangam, ay kilifay xare yu mag, ak ñi gën a màgg ci Galile; te bi doom ju jigéen ju Erodiya boobu duggée, fecc, neexal Erodd ak ña toogoon ak moom, buur bi ne waxambaane bi: Ñaan ma loo bëgg, te dinaa la ko jox. Mu giñal ko ne: Loo ma ñaan, dinaa la ko jox, ba ci genn waajur gu nekk ci sama nguur. Mu génn, ne ndeyam: Lan laa war a ñaan? Mu ne ko: Boppu Yaxya miy Sóob. Mark 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

Dige Herod mi defe ci gennam. Herod mooy misaalu Room, te fukki buur yi ci Peeñu Yowaana fukk ak juróom-ñaar ñu ngi leen misaale ak jaaxleem Room bi ci fukk ci Danyeel saar ñaareel ak fukk baaraami tànk yi ci saar ñaareel. Gennamam mi dañu koy màndargaale bu nguur gu juróomeel gi wuutuwoon ak nguur gu juróom-ñaareel gi ci yoonu Dibeer, te ci lii la nekk gennam Mbootaayu Xeeti Àddina bi ni mooy nguur gu juróom-ñaareel gi ci waxi bàyyi-Biibël. Ci yoonu Dibéer wu léegi di ñëw, fukki buur yi, ñi Jerobowam di misaale ak fukki giiru bëj-gànnaar, dañuy déggoo jox rabam seeni nguur benn waxtu ci Peeñu Yowaana «fukk ak juróom-ñaar».

For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

Ndax Yàlla def na ci seen xol ngir ñu matal coobareem, te bokk benn xalaat, jébbal buur-guur gi ñu am ci rab wa, ba kera waxi Yàlla di mat. Peeñu 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

Bala ñuy jël ci kanam waxu Yekeskel ci saar ñeenti ba noppi, dinañu xamle “fukk ak ñett” yoon yi Yekeskel di waxe boppam jant bi ci yoon wu jub. Fukk ak ñett yooyu waymark dafay tasu ci anam gu mag diggante àddina ak askanu Yàlla. Àddina, bi Misra di teewal, ñu ko teg ci jant bu jub juróom-benn yoon, te Tir itam ñu ko wax benn yoon; te ci juróom-benn yoon yeneen yi Yerusalem mooy mbir mi ciif. Téere bi tambalee na ci atum 592 BC, te loolu mooy atum fanweeri fukki jubili bu ñaareel fukk ak juróom-ñaareel; te saar ñent-fukk, kàddu gu njëkk gi, dafay xamle 22 Oktoobar 573 BC ni mu doon jeexitalu surga gu jubili ga. Surga gu jubili gi moo di teewal waxtu muure jiir gi ñetti fukki junni ak ñent-fukki junni ñaar ci 9/11 ba ca yoonu Dibeer bu bëgg-a-ñëw, te loolu it mooñu ko teewal ci benn fractal bu nettali taarix boobu sax, tambalee ci 31 Desàmbar 2023 ba ca yoonu Dibeer bu bëgg-a-ñëw. Ñaari jamono yooyu ñoom ñaar ñu ngi amoon seeni misaal ci diggante 11 Ut 1840 ba 22 Oktoobar 1844.

On August 11, 1840, no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023, to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023, unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

Ca 11 ut 1840, Yeesu Almasi ci boppam moo wàcc, di malaaka mu bare doole mi ñuy wax ci Peeñu 10, mi indi téere bu ndaw bi askanu Yàlla waroon a jël te lekk. Malaaka moomu moo wàccaat ca 9/11, ngir màndargaal ndoortel jamonoy teg xaatim gi. Malaaka moomu wàcc na ca 31 desàmbar 2023, ngir dekkal ñaari seede yi ñu reyoon ca mbeddum dëkk bu mag boobu di Sodom ak Misra, fa ñu daajoon itam Boroom bi ci bant. Wàcc googu moo màndargaaloon diiru mujj gi ci jamonoy teg xaatim gi. Ci biir diiru fraktaal bi dale ko ca 31 desàmbar 2023 ba ca yoonu bésub dibéer bi, Esekiyel, saraxalekat bi, dañu koy may peeñu buy wone kër Yàlla ga ca asamaan. Ca jamono jooju, dañu koy def mu luu, te su ko Yàlla digalee mu wax rekk lay wax. Nekkinam woowu day wéy ba ca yoonu bésub dibéer bi nar a dikk ci lu yàggul, yoon wi tasug Yerusalem di màndargaal.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Ni mu mel ni ak Yowaan, Esekiel itammbalee ngir mu jël téere bi nekkoon ci loxob malaaka mi wàcce woon ci Peeñu 10, te itam ñu wax ko mu lekk téereb jooy, naqar ak alkande.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.

Waaye yaw doomu nit ki, déggal li ma lay wax; bul ñëw ci say bopp ni kër ga réy ci ñàkk dégg. Ubbi sa gémmiñ, te lekk li ma lay jox. Bi ma xoolé, gis naa loxo bu ñëw ci man; te xoolal, téere bu wëróor nekk ca biir. Mu daldi tàllal ko ci samay kanam; te bindoon na ci biir ak ci bitiit; te li ñu ci bindoon mooy jooy, ak naqar, ak musiba. Ezekiel 2:8–10.

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

Bataaxal bi dañu ko tegtal ni ab bataaxal bu ñetti wàll, noonu mu nekk misaal bu bataaxalu ñetti malaaka yi ci Peeñu Yowaana fukki ñeent. Kon nag, mooy bataaxalu tëj gi ci ñetteelu malaaka bi, miy tëj ñi nekk ci biir Yerusalem te di jooy ak naqar ndax bàkkaaru kërgëm gi ak réew mi, ni ñu ko tegtalee ci Saaru Ezekiyel juróom-ñeent ak ci Peeñu Yowaana juróom-ñaareel.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Te ndamu Yàlla Israyil jóg na ci kaw kerub ba fa mu nekkoon, dem ba ci buntuk kër gi. Noonu mu woo góor ga sol yére wu lino, mi nga xam ne dafa yor bëtu bindkat ba ca wetam; te Boroom bi wax ko ne: “Jaaral ci biir dëkk ba, ci biir Yerusalem, te nga def màndarga ci jë ci kanamu góor ñi di naqar tey yuux ndax yépp njubadi yi ñuy def ci biiram.” Ezekiel 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Ñi nuy jot kañ ñiir yi, dañuy jooy ndax bàkkaaru kerk bi ak bàkkaaru réew mi, te seede Esekiel dafay lëmmoo ci tariixu Yerusalem ak Ejipt, te ñoom ñooy misaalu kerk bi ak àddina si.

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

“Lawu ragal Yàlla sànkuwu ko kàttanam yépp. Ca jamono ji muccug kërceen ak nàqarsam gëna réy, ndaw mbooloo mi taxaw ci leer gi dinañu di jooy te jàmbat ndax yàqute yi ñuy def ci réew mi. Waaye gëna ci lu ëpp, seeni ñaan dinañu yéeg ngir kërceen gi, ndaxte ay cëram di roy doxalin àddina si. …”

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

“Sant bi mooy lii: ‘Jàll ci biir dëkk bi, ci biir Yerusalem, te nga def màndarga ci kanamu góor ñi di ñaawlu te di jooy ndax mboolem yëf yu ñaaw yi ñuy def ci biiram.’ Ñi di ñaawlu te di jooy yooyu daan nañu yégle ay waxi dund; daan nañu yedd, xelal, te ñaan ak woot. Am ñenn ñi daan toroxal Yàlla tuub nañu te toroxal seen xol fa kanamam. Waaye ndamlu Boroom bi jógewoon na ci Israayil; doonte ñu bare daan nañu sax ci yëngu-yënguy diine, dooleem ak nekkinam dañoo feeñul woon.” Testimonies, volume 5, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

Ciir téerey jooy yi, jooy ak naqari gi muy misaal ñetti malaaka yi nekk ci Peeñu 14, jooy yi ak naqar yi mooy malaaka bu njëkk ak ñaareel bi, te ñetteel bi mooy yëgleb naqari gi, muy misaalu ngelaw lu bëj-gànnaar gi ñuy téye ci dooleem ndax ñenti malaaka yu téye yi nekk ci Peeñu 7.

Egypt

Esipt

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

Ci téereb Esékiel, amna fukki fanweeri bés yuñu tudde. Njëkk ci bés yi jëm ci Misra moo di Esékiel 29:1, te moo tekki atum 587 bala Kirist.

In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

Ci ñeenteel at, ci weeru fukki ba, ci bésu fukki ak ñaaru weer wa, kàddug Boroom bi dikkal na ma ne: “Doomu nit ki, jublu sa kanam ci Firawna, buurub Misra, te nga wax ci turu Yàlla ci sa kaw, moom ak Misra mépp. Waxal te nga ne: Nii la Boroom bi Yàlla waxe: Xool, maa ngi ci sa kaw, yow Firawna, buurub Misra, mbind mu mag mi nekk ci biir dexam yi, mi wax ne: ‘Sama dex moom sama bopp la, te man laa ko defal sama bopp.’” Esekiyel 29:1–3.

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

Aat 587 BC mooy atum xeeti bi, mi tàmbalee woon atum ak genn-wàll lu jiitu yàqug Yerusalem. Ca jamono jooju Esekiel yégle ne Yàlla dina daanu Misra, te daanug boobu dina won askanu Yàlla seen dofug kóolute gi ñu defoon ci nàga Misra. Ci mujjum xët wi ñu wax ne dinañu jox Misra Babylona, noonu di leeral kañ la fukki buur yi jox seen juróom-ñaareelu nguur gu ci waxi yonent yi ci Biibël ci Babylona bu tey ji—juróom-ñetteelu nguur ga bokk ci juróom-ñaari nguur yi. Yonent boobu mat na “fukk ak juróom-ñaari” at gannaaw ga, maanaam ci atum 571 BC, ni ñu ko tekke ci mujjum xët wi. Kon nag, xët 29 am na bu njëkk ak bu mujj ci ay màndargay waxtu yu jëm ci Misra.

And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

Ba te amoon ci at mu ñaar-fukk ak juróom-ñaareel, ci weer wu njëkk, ci bés bu njëkk bu weer wa, kàddu Boroom bi ñëw ci man ne ma: Yow, doomu nit ki, Nebukadnesar buurub Babilon dafa taxawal ay xarekatam ci liggéey bu réy ngir Tirus; bopp bu nekk mu daldi wex, te gët bu nekk mu daldi xañu; waaye amul pey, moom ak ay xarekatam, ci Tirus, ndax liggéey bi mu ko liggéeyal. Moo tax noonu la Boroom bi Yàlla waxe: Seetal, dinaa jox suuf si, dëkku Misra, Nebukadnesar buurub Babilon; dina yóbbu mbooloom, dina jël ay alal yu ñu sàcc, dina jël ay nangu; te loolu mooy doon peyam ngir ay xarekatam. Jox naa ko suuf si, dëkku Misra, ngir liggéey bi mu liggéey, ndax ñoom da ñu liggéeyaloon man, ki la Boroom bi Yàlla wax. Ci bés boobu dinaa tax ba kàttanu kër gi Israayil saxaat, te dinaa la may ubbeeku gémmiñ ci seen biir; te dinañu xam ne man maa di Boroom bi. Esekiyel 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Atum fukki atum weer ci benn ci ñaareel fan ak juróom-ñett ci téereb Ezekiel mooy bes bu mujj ci ñetti fan yu ëpp ci bés yi, te moom rekk moo dal gannaaw 22 Oktoobar 573 BC. Mu ngi tektal waxtu wi buur bu bëj-gànnaar bi ci Daniel 11:42–43 di jot Misra, te itam di fësal bérab ba fukki buur yi di jox seen juróomeel nguur nguur gu juróom-ñaareel gi, gi bokk ci juróom-ñaareel yi. Loolu mat na waxtu wi “wàllug kër gi Israeel” di saxsi. Ci Isaaya, Israeel saxsi na ci bés bu ngelawlu penku bi.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

Ñi bokk yi jóge ci Yàqub dinañu sàmpu ccam; Israyil dina sax, dina meññ, te feesal kanamu àddina ak doom. Esayi 27:8.

When Ezekiel 29:17 is fulfilled and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law, the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Bu kàddug Esekiyel 29:17 matee te ñu joxee rab wu nguurug paap bi jaanu Misra ju rëy ji ci jamonoy yoonu dibéer bi nar a ñëw léegi, dees na sotti tawub mujj gi ci kaw Israyil te du am dayo. Taw boobu tàmbali na ca 9/11, di taw bu sew, ni ko Kirist màndargale woon bi mu ëfee ci kaw ay taalibeem gannaaw bi mu wàccee ci suuf, gannaaw bi mu yégee woon ca Baayam gannaaw bi mu dekkee.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Jëf ji Almasi defoon ci bi mu xeeñee ci kaw ay taalibeem Xelum Mu Sell mi, te mu jox leen jàmmam, mel na ni ay tuut-tuut ndox la woon lu jiitu ndox mu bare mi war a ñëw ca bésu Pentekot ba.” Spirit of Prophecy, volume 3, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

Yoon Eliisé yeeg ci mbëggeel Misra, te ñu wax ko ci atum 587 BK, mooy at mi ñu doon ëmb dëkk ba, te gannaaw “fukk ak juróom-ñaari” at, yoon wi mat na. Mu mat ci jamono ji limu “fukk ak juróom-ñaari” di tekki, noonu muy tegtal jaar-jaaru nettali bu nëbbu bu ayu benneel-fukk ci Danyeel juroom-benn. War na a mat ci jamonoy tëj bi ñuy tëj téeméer ak ñeent-fukk ak ñeent-junni ñaar-fukk ak ñeent, ni ko wone ci saar bi juróomeelu ci Ezekiel. Ci jamonoy tëj bi, taw bu mujj gi ñu sotti ko, njëkk ni wuccu ndox ci 9/11, te gannaaw loolu muy sotti gu mat ci yoonu Dibeer. Mu mat, ni Esayi waxe ko, ci “bësu ngelawu penku,” te Islaam mooy ngelawu penku, te Islaam mooy ñetteelu “alku.” Ndaw yi Ezekiel wara lekk doon na yégle bu ñett yaxa, te xaaj bu ñetteel ba mooy yégleb alku.

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Fukki 13 yëgle yi Esekiyel tëraloon na ñëwoon ci mbaatug Yerusalem, Misra ak Tir. Yépp dañuy wax ci nduggal, ni ko limu “13” di tegtal.

We will continue to consider the dating of Ezekiel in the next article.

Nunuy xoolaat ci waxtu-bindu Ezekiel ci beneen maqaal bi di ñëw.