There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Ci téere juróom-ñett ak benn i tudduy bés ci téereb Ezekiel; juróom-benn yi jëm ci Yerusalem, juróom-benn yi jëm ci Misra, te benn bi ci Tir. Bépp tuddu bés boobu nekk na ci biir jumtukaayub wut ndax deñk, li nimero “juróom-ñett ak benn” di misaalal. At mi toppoon gannaaw bi jabaru Ezekiel deewee ndax mbëkk, te loolu di màndargaal njàlbéenu ñetteel wërante gi, Ezekiel amoon ndigal mu wax ci Misra, di wax ne dina nekk réer te desadi diirub ñeent-fukk at.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Te dinaa defar réewum Misra ci biir réew yi neen, te dëkkam yi ci biir dëkk yi yàqu dinañu neen diiru ñeent-fukk at; te dinaa tasaroo Misrawaale yi ci biir xeet yi, te tasaare leen ci réew yi. Waaye noonu la Boroom Bi Yàlla waxe; Bu mujjee ci ñeent-fukk at, dinaa dajale Misrawaale yi ci biir xeet yi fa ñu leen tasaroo woon: Te dinaa delloo njàppug Misra, te dinaleen delloo ci réewum Patros, ci réewum seen kër; te foofa dinañu doon nguur gu suufeel. Ezekiel 29:12–14.
The siege began in 587 BC, when Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Wër gi tàmbali na ci atum 587 laata juddug Kirist, te ci jamono jooju lañu digal Esekiyel mu wax. Ci aaya ‘fukk ak juróom-ñaar’, atum 571 laata juddug Kirist moo wone ne dinañu jox Babilon réewum Misra ngir fey ko liggéey bi mu def. Boroom xam-xam yi di tëral jamonoy xew-xewi Biibël bi dañuy jàpp ne diir bi dale ci atum 567 ba ci atum 527 laata juddug Kirist mooy diiru ñeent-fukki at bi ñu tudd ci aaya yi, te dale ko ci kàddug àtte gu njëkk gi ñu yégle ci atum 587 laata juddug Kirist ba ci yégle bi ñu def ci aaya fukk ak juróom-ñaar ci atum 571 laata juddug Kirist, ne Boroom bi jébbaloon na Misra ci loxol Nebukadnesar, danuy gis diiru ‘fukk ak juróom-ñaari at’.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Xareb Nebukadnesar xeex na jafe-jafe ci Tir; song bi yàgg lool te metti (wër na ñetti at ak fukk ak ñatt, maanaam ci diggante 586 ak 573 lu jiitu Kirist). Xarekat ya sonn nañu lool (bépp bopp dafa dallu, te bépp gàtt wowle ba set ndax yebum yit), waaye jote wuñu benn pey bu am solo walla alal ju ñuy sàkku ci Tir ci boppam. Ndax liggéey boobu amul njariñ, Yàlla dogal na jox Nebukadnesar Misra ngir mu nekk peyam, maanaam “payoor,” ndax liggéey bi ay xarekatam defoon ci Tir.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Te nekk ci kër ga, di lekk ak di naan li ñuy jox; ndaxte liggéeykat bi yeyo na peyam. Buleen dem kër ba kër. Luug 10:7.
Nebuchadnezzar therefore took Tyre first, and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC; then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Kon Nebukadnesar jëkk na nangu Tir, te gannaaw bi mu ko wëree diiru fukki at ak ñett, jox nañu ko Misra. Bala muy nangu Tir, nangu na Yerusalem ci atum 586 laata juddu Kirist; gannaaw loolu, matal na wërug Tir gu yàgg fukki at ak ñett, Misra daldi topp ci. Nangu nañu Yerusalem ci atum 586 laata juddu Kirist, te wërug Tir tàmbali na ci atum 586 laata juddu Kirist, ba ci atum 573 laata juddu Kirist. Limu fukk ak ñett lëkkaloo na ak Réewi Amerig yu Bennoo yi.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Rakku White xibaaral nu ne, Yerusalem ci téere Ezekiel moo taxawal mbooloom Église Adventiste du Septième Jour bu Laodicée, te Nebukadnesar, buur bu bëj-gànnaar, mooy tegu ci dooley papauté ci fan yu mujj yi. Ci misaal gu jaar-jaar gi ci saar ñent-fukk ak juróom-ñeent, sàcc yi ci sa nit ñi ci fan yu mujj, ñiy tegu ci Roomu papale, dañuy noot ñetti mbooloo yi ci saar bi. Njëkk, dafay jël Yerusalem, ba noppi Tir, te mujj ci Misra.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Àtte bi ci kër Yàlla lay tàmbalee, te béjjénu Porotestaantism bi ci Réewi Amerig yu Bennoo yi, moom lañuy njëkk a daan, bala yoonu Dibéer bi di ñëw. Béjjénu Porotestaantism bu dëddu ngëmam bi ci Réewi Amerig yu Bennoo yi ëmb na mbooloom Adventist yu Bésub Juróom-ñaareel, mi am melokaanu Lawdise te di màndargaal askanu kóllëre wu “jëkk” wi, wi ñuy weesu, ni ñu weesu woon Israyil gu cosaan ga ci atum 34, ak ni ñu weesu woon Porotestaant ya ci 1844. Li ñu weesu askani Yàlla yu jëkk yooyu, yi nekkoon ci kóllëre ga, ci at yi 34 ak 1844, loolu dañu ko màndargaal ci taariix bi waxyu ñaar junni ak ñetti téeméeri at bi ci Dañeel 8:14 wone. Àtte bi ci kër Yàlla lay tàmbalee, te béjjénu Porotestaantism bi, dañu koy àtte bala ñuy àtte béjjénu Repiblikanism bi.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Ndaxte jamono ji jot na ba àtte bi tàmbali ci kër Yàlla; te su tàmbalee ci nun, lan moo di mujjug ñi déggadi xibaaru ndamlu Yàlla? 1 Piyeer 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Ñetteel bu njëkk ci attub Misra nekk na ci saraxu njëkk bu kapitul 29, te bés bu mujj bi Ezekiyel wax ci lu jëm ci Misra nekk na ci ayet “fukk ak juróom-ñaari” bu kapitul boobu. Kapitul bi dafay won ne Room bu tey ji njëkk dafa noot bakkaaru Protestantis, gannaaw loolu Tir, mi tegtal bakkaaru Républicanisme bi ñuy noot ci yoonu Dimas bu bëgg a ñëw. Bu Tir (Etazüni) Nebukadnesar nootee ci yoonu Dimas, Misra itam dees na ko jox ci ay loxoom. Foofa la gaañu rey bi ci papote bi wéraat. Du rekk ne gaañu rey bu papote bi daldi wéraat ca jamono jooju, waaye Ezekiyel xamal na nu ne loolu am na ci diiru tawfekku mu mujj ma.
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 29:21.
Ci bés boobu dina, dina taxawal kaaraangu kërug Israayil mu saxaat, te dinaa la may ubbeeku gémmiñ ci seen biir; te dinañu xam ne man maa di Aji Sax ji. Ezekiel 29:21.
Jacob and Israel
Yakóob ak Israayel
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Esayi wax ne, Israayil dina sax, meññ, te fees suuf sépp ak meññu doom. Taw la di indi ñetti jéego yooyu, di sax, meññ ak jural doom, te ci seen waxin, taw wu mujj mi di ñëw su “ngëlaw gu metti gi” taxawee. Mu yokk ci ne, ci jamono ji ñuy sax, meññ ak jural doom, bàkkaar yu Yàggóob dañuy laabal, te baat bu Ebrë bu ñuy tekki ni “laabal” mooy “defar jàmm ak Yàlla”.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ci natt, bu mu saxee, yow dinaa xalaat ak moom; moo téyyaale ngelawam gu tar ca bésu ngelaw gu penku. Moo tax, noonu lañuy faral bàkkaaru Yàqoob; te lii mooy bépp meññeefu dindi bàkkaaram: bu defee bépp xeeru saraxal bi mel ni ay xeer yu weex yuñu dóor ba tas, kër yi ñuy jaamu ak nataal yi duñu taxawati. Isaiah 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of Republicanism—the state. Just after the end of the thirteen-year siege of Tyre, the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.
Bu ñu téyee ñeenti ngelawi xeex yi (ngelawam lu tar), dañuy tàmbali màndargaal téeméer ak ñeent-fukk ak ñeenti junni yi, te dañuy mujj tàqale ñi am xel ak ñi bon ci mbooloom Adventist yi, te loolu lépp di mat ci “bésu ngelawu penku bi.” Jamono ji ñuy màndargaal tàmbali na ak wis-wis ci 9/11, te day jeex ak sotti bu mat sëkk ci yoonu Dibéer bi, te booba la suuf si di fees ak meññeef. Jamono ji ñuy màndargaal mooy sellal ak laabal yu am ndànk-ndànk, te loolu méngoo ak Malasi ñett. Waaye ci diirub fukki at ak juróom-ñaar gi bésu tàmbali bi ak bésu jeex bi ci Esekiyel ñaar-fukk ak juróom-ñeent di misaal, nangu juróom-benneelu nguur gi ci waxyu Mbind mu sell mi day am, te Yerusalem, misaalu béjjénu njàngalem Protestan yi—mbooloom gëmkat ñi—ak Tir, misaalu béjjénu njàngalem réppiblik—nguur gi—ñoo koy misaal. Bi wër gi ñu wër Tir diirub fukki at ak ñett jeexee rekk, dañuy nangu juróom-ñaareelu nguurug fukki buur gi Misra di misaal. Ñetti nangu yi ñuy nangu Yerusalem, Tir ak Misra dañuy am bu “béjjénu kër Israyil” saxee te ñu may ko mu ubbi gémmiñam.
The dumbness of both the priest Ezekiel and the priest Zacharias ends at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob’s sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Ñàkkug kàddu gi am ci saraxalekat Ezekiel ak saraxalekat Zacharias ñoom ñaar day jeex ci jamonoy yoonu Dibéer, te booba la Réewi Amerig yu Bennoo ak mbaamu Balaam di wax ñoom ñaar. Boroom bi day may waa kër Israel “ubbeeku gémmiñ gi” ci jamonoy yoonu Dibéer. Booba, far nañu bàkkaari Jacob yi, te dañuy soppi turam, mu nekk kër Israel. Ñetteelu seede bi ci ñàkkug kàddu ci waxyu, bi Daniel di màndargaal, mooy màndargaal bataaxal bi ñuy yégle; booba lañuy jox Daniel bataaxal bi ci saar fukk ak benn ci téereb Daniel, te bataaxal boobu mooy itam peeñub Habakkuk, bi ci jamono jooju di ‘wax te du fen.’ Ezekiel, Zacharias ak Daniel dañuy dëppoo ak yégleb yuux gu kawe gu ñetteelu malaaka mi, te Jeremiah it noonu la ci saar fukk ak juróom, fa ñu ko dige ne dina nekk gémmiñu Yàlla su siggiwaatee gannaaw yàqug yaakaar gu njëkk ga.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Lu taxaw sama metti ba du jeex, te sama gaañu du wéral, di bañ a wér? Ndax dangay nekk ci man mel ni kuy fen, mel ni ndox muy wow, te kenn manul koo wóolu? Moo tax Boroom bi waxe naan: Bu nga dellu, dinaa la delloo, te dinga taxaw ci sama kanam; te bu nga génne lu tedd ci lu ñaaw, dinga nekk ni sama gémmiñ. Na ñoom dellu ci yaw; waaye yaw, bul dellu ci ñoom. Jérémie 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Yeesu dafay wone mujj gi ak tàmbali gi, te ci 9/11, wis gi jur na yoon yi, te garabug Yàqub tàmbalee sax; te ci mujje, bu ñu setalee tooñu Yàqub, kërug Israyil dina wax. Sax gi ci 9/11 bi taw bi jur, mooy misaalal beneen sax ci mujjug waxtuw sello gi, ba “wàll”u kërug Israyil saxee, fekk fa la ñu daane wàlli Protestaŋ bu sàq ak Républicanismu, Nebukadnesar daan leen.
At that point the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Foofu nag, dañuy wone wuute bi nekk diggante béjjénu diiney Protestaan bu dëggul ak béjjénu diiney Protestaan bu dëgg, bi yetu Aaron wi jebbi doon màndargaal, ci ni yet woowu wuute woon ak yeneen yeti giiri Israel. Ñaari bés yi ñu tudd ci saar ñaar-fukk ak juróom-ñeent ci téereb Ezekiel dañuy xamle jaar-jaaru yékkati raayay téeméeri junni ak ñeent-fukki junni ak ñeenti junni ñi ci jamonoy yoonu Dibéer bi nar a ñëw léegi.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time, typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Doxinu sax gi, tóor gi ak feesal àddina si meññeef tàmbali na bi ñu wisee taw bu mujj ba ca 9/11, ni jamonoy Pàntakot tàmbalee woon noonu bi Kirist ëfee ay toq yu néew ci kaw taalibeem, loolu yóbbe ba ca Pàntakot, ba tuur gu mat sëkk ga amee. Sax ga am ca 9/11, ca njàlbéenu laabalu Yanqóoba (ki nangoo bérabu keneen), maanaam jamonoy teg tayu, nekkoon na misaalu saxu njabootu Israyil (ki daan) ca jamonoy yoonu Dibéer. Sax ga ca mujj ga dafay wone wuute gi nekk ci diggante nit ñi bokkoon ci kóllëre ga ak téeméeri junni ak ñeent fukki junni ak ñeenti junni ñi, ni tuuru safara ga ca tundu Karmel wonee woon noonu wuute gi nekk ci diggante yónent Iliyas ak yónenti Baal yi. Wuute googu dafa feeñ ci menn mbooloo mu, ni ko waxyu bi misaalee, di rus ndax yégle bu ñu def ni bu dëgg te du dëgg, buy wax ci jàmm ak kaaraange, te meneen mbooloo mi nag, ni ko waxyu bi misaalee, dafay bég, te ñoom duñu rus mukk.
The Six Dates of Egypt
Juroomi Egypt juróom-benn yi
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.
Esekiyel tudd na ñeenti yeneen bés yu aju ci Misra, te ñaar ci bés yooyu ñu ngi ci fukk ak benneelu atum njaam gi, te ñaari bés yi ci des nekk ci fukk ak ñaareelu atum njaam gi.
The Siege of the Eleventh Year
Wërgu-yoon wa Ñaareel-fukk ak Benn Atmiit bi
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Te mu am ca at ak fukk, ci weeru jëkk ba, ci bés bu juróom-ñaareelu weer wa, kàddug Boroom bi ñëw ci man ne: «Yaw, doomu nit ki, maa damm loxo Firawna, buur bu Misra; te xoolal, deesuko laxas ngir mu wér, deesuko def mbind ngir muñ ci laxasu ko, ngir ko dooleel ba mu man a téye saafara.» Esekiyel 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Te mu am ca at ak juróom benn atett weer, ci ñetteelu weer, ci bés bu njëkk bu weer ba, kàddug Boroom bi dikk na ci man, ne: Doom nit ki, waxal Firawna, buur bu Misra, ak mbooloom; kan nga mel ci sa màggat? Esékiel 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one, the fall of Egypt and its impact upon the world are identified.
Ci fukk ak benneelu atu ngàllo ga, ci saar bu fanweer, loxoy Misra ak yu Firawna dañu leen damm, te loxoy Babilon dañu leen dëgëral. Ci fukk ak benneelu at mi, ci saar bu fanweer ak benn, dañuy wone daanug Misra ak li mu jur ci àddina si.
The Twelfth Year & Jerusalem’s Fall
At mi ak këraleek ak wàllu Yerusalem
The two dates in the twelfth year are located in Ezekiel thirty-two.
Ñaari bes yi nekk ci atum fukk ak ñaar bi am nañu ci Ezekiel ñetti fukk ak ñaar.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Ci atoon ci at fukki at ñaar, ci weer wa fukki ak ñaar, ci bés bu jëkk bu weer wa, kàddug Aji Sax ji dikk ci man ne ma: “Yow, doomu nit ki, yëkkal jooy wuy naax ngir Firawon buur bu Misra, te wax ko ne: ‘Yaa mel ni ndawub gaynde ci xeeti réew yi, te yaa mel it ni jën wu mag ci géej yi; nga génn ak say dex, nga xurbal ndox yi ak sa tànk, te nga tuxal seeni dex.’” Nii la Boroom bi Yàlla waxe: “Kon nag dinaa tàllal sama mbaal ci sa kaw ak mboolem nit ñu bare, te dinañu la yéeggal ci sama mbaal.” Esekiel 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Noonu ci xew ci at naari fukkiit ñaar-fukk ak ñaar ba, ci fanweer-fukkiit juróom-ñettal bisu weer wi, baatub Boroom bi ñëw ci man ne: Doom-aadama, jooyal mbooloom Misra, te sànni leen suuf, moom ak doom-jiigéeni xeeti réy yi, ba ca suuf su gën a xóot ci suuf si, ak ñi descendu ci bàmmeel ba. Ezekiel 32:17, 18.
Pharaoh and His Multitude
Farawo ak mbooloomam
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Ci yenn genn aari fan ak benn ci kàddu àtte bi ci Misra, ay aaya yu mujj yi wax nañu ne:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Damaa yëngu xeeti xeet yi yëkk ci baatub ngelawam, ba ma ko sànni ca safara ga ak ñiy wàcc ca biir xur wa; te garabi Eden yépp, yi gën a tànn te gën a baax ci Liban, ñépp ñiy naan ndox, dinañu ame nguute ca suuf sa gën a suufe. Ñoom itam wàcc nañu ak moom ca safara ga, fekkeek ñi ñu rey ak sabar; ak ñi doon ay dooleem, ñi dëkk woon ci keroom ca biir xeeti xeet yi. Kan nga mel ni moom noonu ci ndam ak ci magg ci biir garabi Eden yi? Waaye dees na la wàcce ak garabi Eden yi ca suuf sa gën a suufe; dinga nelaw ci diggante ñi ñu xarafalul ak ñi ñu rey ak sabar. Lii mooy Firawna ak mbooloom mépp, wax na Boroom bi Yàlla. Ezekiel 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.
Ci yégleb àtte bi jëm ci Misra ci saar fanweer ak ñaar, aaya yi mujj dañuy baamtu li nekk ci saar fanweer ak benn, gën koo yaatal, te ñu ëmb itam kàddug tëj gu nirook ga fa nekk.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Ndaxte man maa yàggal sama tiit ci suuf si ñuy dund; te dees na ko tëral ci biir ñi xarafaalul ak ñi ñu rey ak sabar, mooy Faraon ak mbooloom mépp, — loolu la Boroom bi Yàlla wax. Ezekiel 32:32.
The Seventeen years of Chapter Twenty-nine
Fukk ak Juróom-ñaaru At yu Saar ñent-fukk ak Juróom-ñaar ci Sarax 29
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Bés yi nekk ci diirub fukk ak juróom-ñaar at, bi ñu wone ci saar ñaar-fukk ak juróom-ñent, dañuy màndargaal ne Nebukadnecar dafa noot Misra, te nekk na itam am diirub ñeent-fukk at yu réy ci yàquute Misra. Ñeent-fukk dafay tekki màndiŋ, te loolu mooy misaal mi di firndeel junni at yi suuf si di nekk yàqu.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Xool naa suuf si, te gis naa ne amul mel, amul dara; xool naa it asamaan si, te amul woon leer. Xool naa tundi ya, te gis naa ne dañuy yëngu lool, te tund yu ndaw yépp di sàccantu. Xool naa, te gis naa ne nit kenn amul, te picci asamaan yépp daw nañu. Xool naa, te gis naa ne bérab bu meññoon meññ doxandéem neex ba noppi doon màndiŋ, te dëkk yépp yu nekk fa tas nañu ci kanam Aji Sax ji, ak ci mërëm-mërëmam mu tar. Ndaxte nii la Aji Sax ji waxe: Réew mi bépp dina ne yàqu gu metti; waaye duma ko def ba mu noppi yàgg. Yeremi 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction are set forth.
Ci njeextalu ñeent-fukki at yi Misra di nekk réew mu gental, yi ñu wax ci Esekiyel saar 29, lañu wone ndekkite gu mujj gi ñi bon di am ak seen sànkute gu mujj gi.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Raggal, ak pax, ak fiir, nekk na ci sa kaw, yaw dëkkkat bu suuf si. Te dina am ne ku daw ci riirug raggal gi dina daanu ci pax bi; te ki génn ci diggu pax bi, dees na ko jàpp ci fiir bi; ndaxte palanteeri asamaan yu kawe yi ubbeeku nañu, te fondemaŋi suuf si yëngëtu nañu. Suuf si dafa yàqu ba noppi, suuf si seey na ba tas, suuf si yëngu na lool. Suuf si dina di wëccëku wet ak wet ni nit ku màndi, te dees na ko yóbbu ni njël gu ndaw; te tooñam dina diis ci moom; te dina daanu, te du tëbbiatiati. Te dina am ci bés boobu ne Boroom bi dina mbugal mbooloom kaweñ yu nekk ci kaw, ak buur yi ci suuf si. Te dees na leen dajale, ni ñuy dajale kaso-kat yi ci pax bi, te dees na leen tëj ci kaso bi, te gannaaw ay fan yu bari dees na leen seet. Esayi 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Bataaxalu Esekiyel bi juróom-benni bés yi aju ci Misra dajale dafay wone sànk gu mujj gi ñuy sànk kàttanu ninki-nànka bi ci kaw suuf, sànk googu di tàmbalee ci yoonu dibéer bi nar a ñëw ci lu yàggul, te di wéy ba ci sànk gu mujj gi ñuy sànk waa Misra ñu bon ñi ci njeexitalu junniy at yi.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Ci seede gu yonent bi, rab wi ak yeneen waxkat bu dëggul bi ñuy jot seen mujj ci dexu safara bi, te mooyu melal Ñëw gu Ñaareel gu Kirist; waaye alkande doolebu njaay mi ci dexu safara bi am na ci mujju junni at yi.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Rabu ga jàpp nañu ko, ak moom yonent bu dëggul boobu mi doon def kéemaan yi ci kanamam, yu mu naxee ñi nangu woon màndarga rab ba, ak ñi doon sujjóotal ay melokaanam. Ñoom ñaar ñépp sànni nañu leen, ci luuy dund, ci dexu safara su tàkk ak xons. Waaye ña ca des ñi, rey nañu leen ak saafaraam ka nekk ci gémmiñam, muy saafara guy génn ci gémmiñam, moom mi toogoon ci kaw fas wa; te picc yi yépp suur nañu ci seen yàpp. Peeñu Yowaana 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Rab gu bon ak yonkilif-kat bi jeex ci anam gu yàggal ci ñaareelu dellusi Kirist, waaye njaay mi dafa dajeek ay peegam junni at ginnaaw ca ñetteelu dellusi Kirist.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Noonu ma, gis naa benn malaaka buy wàcc jógé asamaan, yor ca loxoom caabi biir xott bu xàwwul ak jéngat bu réy. Mu jàpp nag njaay mi, jaan ja yàgg ja, moomu di Seytaane bi ak Iblis, daldi ko yeewal junni at, te sànni ko ca xott bu xàwwul ba, tëj ko fa, teg ci moom rakk, ngir bañat nax xeeti àddinaati yi, ba keroog bi junni at ya matal; te gannaaw loolu, war nañu koo yiwi ab diir bu gàtt. Peeñu Yowaana 20:1–3.
The Eleventh and Twelfth Years
At mi ak at ñaar fukki at yi ngir tabax gi
The ‘seventeen’-year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapters thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began in the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586 BC.
Diiru ‘fukki at ak juróom-ñaar’ bi ñaari bés yi ñu tudd ci Esekiyel saar ñaar-fukk ak juróom-ñeent wone tàmbali na ci fukkeelu atu gàddaay gi, te jeex ci ñaar-fukk ak juróom-ñaareelu at mi. Kàddu yi ci saar fanweer ak saar fanweer ak benn, joxe nañu leen ci fukk ak benneelu at mi, te ñaari bés yi ñu tudd ci saar fanweer ak ñaar, joxe nañu leen ci fukk ak ñaareelu atu gàddaay gi. Diiru fukki at ak juróom-ñaar bi tàmbali ci fukkeelu at mi, ci lu tollook jamono ji ñu tàmbalee gaw Yerusalem, ñaari kàddu yi jëm ci Misra te ñu joxe leen ci fukk ak benneelu at mi, ci saar fanweer ak saar fanweer ak benn, ñoo ko topp. Bu ñu leen boolee, ñaari kàddu yu fukk ak benneelu at mi dañuy màndargaal kàddu gu jiitu tuuti yoonu dibéer. Yeneen ñaari kàddu yi jëm ci Misra, yu fukk ak ñaareelu at mi, am nañu ci jamono ji ñu tas Yerusalem ci atum 586 bala juddug Kirist, walla lu ko topp te yàggul.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law. The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typifies the second angel’s message, where there is always a doubling.
Xebaaru ñëwug Kirist, dees koy yégle ni ab wàll ci xebaaru Yuuxu Digg-guddi, biy soppiku nekk xebaaru yuuxu bu kawe ci jamonoy yoonu Dibéer. Ñaari xebaaru Misra lañuy yégle bala yoonu Dibéer di jot, te ñaari xebaaru Misra lañuy yégle ci jamonoy yoonu Dibéer walla ci lu tuuti gannaaw loolu. Li xebaar yi ñuy joxe ci benn at, ci jamonoy wër gi mujje ci alagug Yerusalem, di ànd ñaar-ñaar, ak ñaari yeneen xebaar yi ci jamonoy yoonu Dibéer, day misaal xebaaru ñaareelu malaaka mi, te ci xebaar boobu, saa su ne, xebaar yi dañuy ànd ñaar-ñaar.
A second message is always followed by the third message.
Ab ñaareelu wax ji, ñetteelu wax ji moo koy topp saa su ne.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Ci bind ak baat, nuy waxe xibaar bi bu xamle, di won toftaleem, ak jëfandikoo yëgle yi di nu yóbbu ba ci yëgle malaaka bi ñetteel. Mënul am ñetteel bu amul njëkk bi ak ñaareel bi. Yëgle yii, war nanu leen jox àddina si ci mbind, ci waxtaan yi, di won ci xëtu jaar-jaaru yëgle, mbir yi xeex nañu ak mbir yi di ñëw.” Selected Messages, téere 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.
Ci yégle bu ñetteel bi, buntu diiru tuub bi day tëju. Diiru tuub bi day jeex ci Réewi Amerig yu Bennoo yi ci jamonoy yoonu Dibéer ji, te diiru tuub bi day jeex ci àddina si bu Michael jógée taxaw. Ñaari bunt yu tëju yooyu dañuy màndargaal yégle bu ñetteel, bu yégle bu ñaareel bi jiitu saa su ne, te yégle bu ñaareel boobu, saa su ne, yégle la bu am ñaari xaaj.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapters thirty and thirty-one, identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Jox ñaareelu malaaka mi kàttan day sottiku bu bataaxalu Yuuxu Digg-guddi bi àndee ak moom. Ñaari bataaxal yi ñu yégle ci kaw doomi Aadama, ni leen yégle yi Esekiyel def ci kaw Misra ci saar fanweer ak saar fanweer ak benn misaale, ñoo wone kañ la bataaxalu Yuuxu Digg-guddi bi ànd ak ñaareelu malaaka mi, te ñaari bataaxali saar fanweer ak ñaar ñooy wone jox ñetteelu malaaka mi kàttan ci yuux bu kawe bi.
Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Wànteeri Esekiyel yi, yuy màndargaal lëkkaloo gu jaxasoo gi ci xew-xewi doom-aadama, ñoo xàmmale artu bu mujj bi ñeel doom-aadama, te mooy artub ñetteelu malaaka mi; te ñetteelu malaaka mi, artub malaaka mu jëkk mi ak artub ñaareelu malaaka mi lañu ko sose. Woote gu Digg-guddi gi jiitu yoonu Dibéer bi ak woote gu kawe gi topp yoonu Dibéer bi, ñeenti bési Esekiyel yi ñoo leen di màndargaal, te bés yooyu dañuy nekk ci biir ‘fukk ak juróom-ñaari’ at yi diggante bési alfa ak omega yi ci saar ñaar-fukk ak juróom-ñeent, bés yu méngoo ak taariix bu nëbbu bi ci Dañeel saar fukk ak benn, aaya ñeent-fukk, ni ñu ko màndargaale ci aaya fukk ak benn ba fukk ak juróom-benn yi ci saar boobu.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Ci téereb Daniel sar fukk, Daniel, ni mu deme ak Ézéchiel, ñu def ko mu nekk ku luuñ. Lii mu doon luuñ, am na ci diggante ñetti laal; laal bu njëkk ak bu mujj bi, malaaka Gabriel moo ko def, te laal bu ci digg bi mooy laalug Almasi bi. Daniel, ni mu deme ak Piyeer ci diggante Césarée-Philippi ak bant ba, mi ngi nekk ci biir digg bi. Ci digg bi, Piyeer gis na Almasi bi ci ndam, ni ko Daniel itam gisé ci sar fukk. Diggante ñetti malaaka yi mooy yégleb ñaareel bi, te mooy benn yégleb buy boole ñaari yégleb.
5th Day of the 4th Month & 1844
Bésub 5eelu fanweeru 4 bi ak 1844
In Ezekiel chapter one, verses one and two, Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19 and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19 and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844, midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten.
Ci téereb Ezekiel, saar bu njëkk bi, aaya bu njëkk bi ak bu ñaareel bi, Ezekiel mu ngi tollu ci juróomeelu bésu ñeenteelu weer wi, te loolu yemook diggub yëngu-yëngub juróom-ñaareelu weer wi ci atum 1844. Ezekiel mu ngi ci digg-dóomu diggante 19 awril ak 22 oktoobar 1844, ni Samuel Snow, ndawu Woote gu Digg-guddi gi ci atum 1844, nekke woon ba mu biralee ca Boston gis-gisam bu njëkk bu leer ci xebaar bi, 93 bés gannaaw 19 awril ak 93 bés laata bunt bi di tëju ca 22 oktoobar 1844. Samuel Snow nekkoon na ca Boston ca 21 sulet 1844, ca diggub yëngu-yëngub juróom-ñaareelu weer wi, te xamul woon ne, ci wàllu waxyu, mu nga woon di taxaw ak Peter ca Tundu Soppiku wa, ak Ezekiel ca fanweereelu atum wëru Yubile gu fukk ak juróom-ñaareel ga, ak Daniel ca ñaareelu yoon wa ñu ko laal ca peeñub seetu ba ci saar fukk bi.
Tyre
Tiir
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Bala nu nu dellusi ci juroomi taariix yu Yexeskel wax ci Yerusalem, war na nu njëkk a xam benn taariix bi ñu yégle woon ci kaw Tir.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Te it am ci atumé ñettéelu fukki at, ca bés bu jëkk bu weer wa, baatub Boroom bi dikk ci man, ne: Yow, doom aadama, ndax Tir wax na ci kaw Yerusalem ne: “Aha! Dañu yàq ki doon bunt yi yu xeeti nit ñi; mu wërsiw na ci man; man dinaa fees, gannaaw ba mu neen.” Moo tax ni Boroom bi Yàlla waxe: “Xoolal, maa ngi ci sa contra, yaw Tir, te dinaa yéegël ci sa kaw xeet yu bare, ni géej di yéegëli ay duumam. Ñoom dinañu daaneel miiri Tir, tey tas ay torreem; te it dinaa xar ndoxam ci kawam, ba def ko mu mel ni kaw doj. Dina doon bérab bu ñuy lal ca mbaal yi ci biir géej gi; ndax man wax naa ko, wax na Boroom bi Yàlla; te dina nekk alal lu xeeti yi di sàkk. Te doom-ju jigéenam yi nekk ci tool yi, dinañu leen rey ak sabar; te dinañu xam ne man maa di Aji Sax ji. Ndax ni Boroom bi Yàlla waxe: ‘Xoolal, dinaa indi ci Tir Nebukadresar buurub Babilon, buur buy buur yi, jóge ca bëj-gànnaar, ànd ak fas yi, ak woto yi, ak ñi war fas, ak mbooloo yi, ak nit ñu bare lool.’”
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Moom dina rey sa doom sa doom ci tool yi; dina tabax tata gu xar ci sa kaw, di yëkkati tund gu xare ci sa kaw, te dina yékkati pakkaay gu xare ci sa kaw. Dina taxawal jumtukaayi xare ci sa tata yi, te ak ay jëlam dina daan sa kër yu kawe yi. Ndax bariw ay fasam, seen pënd meer na la; sa tata yi dinañu yëngal ndax riirug way-ride yi, ak wheel yi, ak sarweet yi, bu duggee ci sa bunt yi, ni nit ñuy dugge ci dëkk bu ñu ubbi ay xott. Ak tànku ay fasam dina daldi dox ci yoon yépp yi nekk ci sa biir; dina rey sa nit ñi ak sabgàt, te sa ay dal yu dëgër dinañu daanu ba ci suuf. Dinañu saqueel sa alal, te jël sa njulaay ni alal ju ñuy nangu; dinañu daan sa tata yi, te yàq sa kër yu rafet yi; te dinañu sànni sa ay doj, sa ay bant, ak sa pënd ci biir ndox mi. Te dinaa tax ba riirug sa ay woy dëggootu, te baatub sa ay arfa déggatootu. Dinaa la def ni kaw doj; ngay nekk bérab bu ñuy lalëe mbaal; duñu la tabaxaat; ndax man, Boroom bi, wax naa ko, képp ku ne Boroom Yàlla.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Noonu boroom bi wax Tiru: ndax du dunu réew yi yëngu ci sa daanu, bi ñi gaañu di yuuxu, bi rey-rey gi amee ci sa biir? Bu ko defee, mboolem buur yi ci géej gi dinañu wàcc seen gangune, bàyyi seen yére yu yaatu, te summi seen yére yu ràbbkat; dinañu sol ragal, toog ci suuf, di waaru saa yu nekk, te jaaxle ci yaw. Dinañu jël ci sa kaw woy wu naqarlu, ne la: naka nga nexe, yaw mi ay nit ñuy dox ci géej dëkkaloon, dëkk bu siiw, bi amoon doole ci géej, moom ak waa këram, ñi doon teg seen tiit ci mboolem ñi ko dëkk! Léegi dunu réew yi dinañu waaru ci bésu sa daanu; waaw, dunu réew yi nekk ci géej dinañu jàq ci sa dem. Ndaxte noonu la Boroom bi Yàlla wax: bu ma la defee dëkk bu yàqu, mel ni dëkk yi kenn dëkkul; bu ma yékkatee ndox mu xóot mi ci sa kaw, te ndox mu bari muur la; bu ma la wàcce ak ñiy xuống ca bàmmeel ba, ak nit ña réy ca jamono yu njëkk ya, te ma teg la ci suufu suuf si, ci béreb yu yàqu tey yàgg, ak ñiy xuống ca bàmmeel ba, ngir nga bañ a dëkkat; te dinaa teg ndam ci suufu ñiy dund; dinaa la def lu tiitlu, te dootul nekk; doonte dees na la seet, waaye dootoo gisaat mukk, kàddug Boroom bi Yàlla. Esekiyel 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Bataaxalu Tir waas nañu ko ci at mi Yerusalem yàqee, te muy melokaanu daanu buur gu juróom-bennu ci waxi yonent yi ci Biibël bi, bu ànd ak yoonu Dibéer bu dikk lu gaaw. Ci yoonu Dibéer ba, États-Unis (Tir) ci wàllu yonent yi dafa bég, ndaxte dafa daanuël Yerusalem, gi Sœur White wax ne mooy kanam njël Laodise, di mbooloom fanweeri-ñaaru bés yi, gi Esekiel wooye “bunt yi ñeel askan wi.” Tir day wone ne Yerusalem “woon na” bunt yi ñeel askan wi, ci jamono ju weesu. “Bunt” ci waxi yonent yi, mbooloom gëm-gëm la.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Mu ragal, ne wax ne: “Ana tiit la bëgg-bëggu barab bii! Du lenn lud kër Yàlla, te mooy bunt asamaan.” Noonu Yàqub jóg ca suba teel, jël doj wi mu defoon ngir lalukaayam, taxawal ko muy ken, daldi tuul diwlin ci kawam. Mu tuddee turu barab ba Béthel; waaye turu dëkk ba ca njàlbéen mooyoon Luz. Génesis 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that it has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Baatu “Bethel” tekki na kër Yàlla, te Tir dafay bég ndax xat-xatal na jàngub Adventist bu bésub juróom-ñaar ju Lawodise, ba mu nangu ñu di digle ci doole ñu jaamu jant bi. Waaye doonte ñiy digle ci doole ñu jaamu jant bi dañuy bég ci seen njuumte, Yàlla wax na jaarale ko ci Esekiyel, ne: “Yaw Tir, maa ngi ci sa kaw, te dinaa yékkati ay xeet yu bare ci sa kaw, ni géej di yékkati ay gannaxam. Te dinañu yàq miiri Tir, te toj ay taaxam yu kawe.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Miiri Tiris” yi teggaayu Tiris la tegtal. “Miir” mooy mandarga Fukk-yi Santaane yi.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Yonent bi fii dajale nit ñi, ñi nekk ci jamono ju ñépp di dëddu dëgg ak njub, te ñuy wut a delloo doxalini yi di fondamaa nguurug Yàlla. Ñoom nag ñooy ñiy tabaxaat xàll wiñ def ci yoonug Yàlla—miir mi Mu samp wër tànneefam yi ngir seen aar, te sàmm njubteem, dëggam, ak sellug xel ci ndigali njub, mooy seen aar gu dul jeex.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Yoonu Yàlla ab miiru kaaraange la, waaye miir yi, ci limu bare, dañuy màndargaal ñaari ponk yi ‘aaroon’ Tyrus te jur naataangeem ak ndamam, Tyrus miy màndarga béjjénu doxalinu repiblik bu Etaasini.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Te amoon naari ñaar yu mel ni xar.’ Baat yi naan naari amoon yu mel ni xar dañuy firndeel ndawte, set-setal ak lewet, te ñu bennoo bu baax ak xaritér bu États-Unis moomoon bi ñu ko won yonent bi muy ‘yéegsi’ ci atum 1798. Ci biir gaayi gëstu yu kiristaan yi jëkk a daw ba Amerika, te seet fa njëg laquukaay ngir mucc ci sonalug buur ak muñutulug saraxalekat, am na ñu bare ñi dogaloon sos nguur gu sampu ci yaatalug fondama bu yaatu bu mooy sañ-sañu gor-gorlu ak bu diine. Seeni xalaat am nañu bérab ci Déclaration of Independence, bi fésal dëgg gu mag gi ne ‘nit ñépp ñoo bindoo yam’ te ñu jagleel leen sañ-sañ yu ñu mënul jëlati, mooy ‘dund, sañ-sañu goreel, ak wut bànneex.’ Te Constitution bi dafa gwaranti askan wi sañ-sañu nguurloo boppam, ndaxte dafa tëral ne ndaw yi askan wi fal ci baatam ñooy def ay yoon te saytu leen. Mayoon nañu itam sañ-sañu goreel ci ngëmug diine, te ñépp may na ko jamu Yàlla ni ko seen xel ak seen pas-pas santaane. Republicanism ak Protestantism nekk nañu doxalini fondama yi réew mi taxaw ci seen kaw. Doxalin yii la nekk kumpaasu dooley réew mi ak njariñam. Ñi ñu sonal ak ñi ñu toroxal fépp ci biir réew yi di Kiristaan, dañoo voltee ci suuf si ak seetan ak yaakaar. Miliyooni nit gëna bari seet nañu ag tefesam, te États-Unis yéeg na ba ag bérab ci diggante réew yi gëna am doole ci suuf si. …”
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Noppalu mburum ak baatub sàppandoo yi ak kàddug mbaam-ndey ji nekk ci misaal mi dañuy won wuute gu réy lool ci diggante li xeet wi nii di wax ne mooy, ak li muy def ci dëgg. “Wax”u xeet wi mooy jëf yi boroom sàrt yi ak boroom àtte yi di jëfandikoo. Jaarale ko ci jëf yooyu, dina weddi ay yoonu goreel ak jàmm yu mu yégle woon ne ñooy fondamãŋu politigam. Képp ku wax ne dina wax “ni mbaam-ndey” te jëfandikoo “bépp kàttanu rab wu njëkk wa,” loolu day wax bu leer ne dina am yokkuteb xel mu dul muñ ak fitnaal, ni ko xeeti yi mbaam-ndey ji ak rab wu mel ni gaindé diir woon. Te wax ji ne rab wi am ñaari nopp “di tax suuf si ak ñi ci dëkk di sujjóotal rab wu njëkk wa” dafay tekki ne sañ-sañu xeet wii dees na ko jëfandikoo ngir teg ci nit ñi benn sàmm gu doon jëf ju di màggalal baap ba.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
«Jëf jooju dina juuyoo ak yoonu njariñu nguur gii ci kaw ci kaw, ak xeetu yoonam yu goreel yi, ak wax yu leer te yéemu yi ci Déclaration d’Indépendance bi, ak ak Dastuur bi. Ñi sos réew mi seetaan nañu ak xel mu rafet ngir aar ci jëfandikoo kàttanu àddina gi ci wet gu njëkkaloo bu mbooloom gëm-gëm gi, te njariñam ju wóor mooy muñadi ak fitna. Dastuur bi wax na ne: “Congress du def benn yoon buy samp diine,” walla “buy tere jëfandikoo ko ci yoonu gor-gorlu gu libre,” te ne itam: “duñu sukkandiku mukk ci benn seetlu diine ngir may nit kenn kéewal ngir benn liggéey walla benn kéewal gu askan wi ci biir États-Unis.” Xanaa ci jot gu xóot ci tooñ aar yi ñu jagleel sañ-sañu goreel gi réew mi, lañu man a sàkku genn sàmmu diine ak kàttanu nguur gi. Waaye réerug jëf jooju gënul réer gi ñu wone ci misaal bi. Moom mooy rab wi am ñaari bët yu mel ni yi xar — ci waxam set, lewet, te amul lor — waaye muy wax ni njaay.» The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Fondaasiyoŋu États-Unis bi dafañu koy tegu ci Bëgg-boppu Bopp ak Constitution bi, yi di takkaay yu di wone Protestantism ak Republicanism, ku nekk ci sa bopp. “Mbiir yi” yu aar ak yokkute mooy Republicanism ak Protestantism, te ci yoonu Dibes bi, pexe yi nekk ci Bëgg-boppu Bopp ak Constitution bi ñépp dañuy tas, ndaxte Nebukadnetsar “dina samp jumtukaay xare ci sa tata yi, te ak ay jooram dina daan sa ay kër-gannaar.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel, and his tower, we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Ci jamonoy yoonu dibéer bi, dees na màbb “taax yu kawe” yépp, te taax bu kawe màndargaal na ab jàngu bu xalaatin wi ko lal di feeñ ci njéemum nit ngir muccal boppam. Ci lu jëm ci Nimrod, fippukat bu mag ba, ak taaxam bu kawe ba, waxees na nu ci téereb Yonent yi ak Buur yi ne: “Bi ñu noppee tabax benn wàll ci taax bu kawe ba, ñu def benn wàllam dëkkuwaayu tabaxkat ya; yeneen néeg, yu ñu def ay meeble ci biir te taaral leen ci anam gu yéeme, ñu jagleel leen seeni xërëm. Nit ña bége seen ndam, di màggal yàlla yu ñu defare xaalis ak wurus, te taxaw jàmmaarlook Boroom nguurug asamaan ak suuf.” Ci jamonoy yoonu dibéer bi, Tyrus day bége ndax daaneel nañu Jerusalem, waaye bu réew mi waccee ngëmam, yàqug réew mi moo ciy topp, te booba buuru bëj-gànnaar dina daaneel tata yi ak taax yu kawe yi yu Réewi Amerig yu Bennoo yi.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Ci ëllëg a jël ci waxtu ji ñëw ci njeexital bi di ñëw, juróom-benn fan yi ñeel Yerusalem ci Ezekiel.