We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
Nun nuy xalaat ci jaar-jaaru wax ji ñu teewal ci aaya ñeent-fukk ba ci Daniel saraxeer fukk ak benn. Léegi, nuy jëfandikoo sàrtu jaar-jaar bu biir aaya bi, miy teewal jaar-jaaru geesub Protestãa bu rab wu suuf bi. Nuy jëfandikoo boolooñaari bant yi Ezekiel wax ci saraxeer ñett-fukk ak juróom-ñaari benn ni pexe bu ñuy ci tënk ngir xam kumpab Yàlla, gi Kirist jaarale ci boole Yàllaayam ak nitayam bi malaaka bu ñetteel bi agsee. Rëdd ci kaw rëdd, yégleb kumpab Yàlla, gi Yowaana wax ne dafa mat ci jamono ji trompet bu juróomeel bi di riir, yonnee nañu ko bu leer ci Laodisee jaarale ko ci ndaw Yàlla Pool. Seede Ezekiel, Yowaana ak Pool bokk nañu ci benn kumpab Yàlla bi ñu teewaloon ci yégleb Jones ak Waggoner ci atum 1888, te moo doon yégleb Laodisee.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Ndax bëgg naa ngeen xam ni li ma diir ngir yéen, ak ngir ñi nekk Lawodise, ak ngir ñépp ñi gisagul sama kanam ci yaram, dafay réy; ngir seen xol dëgër, te ñu boole leen ci mbëggeel, ba jot ci mboolem alal yu bare yu dëggal xam-xam bu mat sëkk, ngir nangu kumpay Yàlla, ak Baay bi, ak Kirist; moom mi ñu nëbbéle mboolem alali xel ak xam-xam. Kolos 2:1–3.
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
Jëfub njot ju araam ak aar nit ki tàmbalee na ba malaaka bu ñetteel bi agsi, waaye Pool mi ngi wax ci matug bu mujj te mat sëkku njot ju araam ak aar nit, mooy kumpag Yàlla. Moo tax mu xamle ne yégle bi mooy yégleb Laodicea bi njëkk a agsi ci 1856, te dellusiwaat ci 1888, ba noppi fekk matugam gu mat sëkk ci 11i Sàttumbar 2001. Pool day xamle kër Yàlla gi ci ñaari wàll, bi mu joxe woon kumpag Yàlla, mi war a jeex ci liirug trompet bu juróom-ñaareel bi. Mu xaajale kumpag googu ci bopp ak yaram.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
Te mooy boppu yaram wi, maanaam mbooloom gëmkat yi; mooy Ki njëkk, di taaw bi jëkk a dekki ci ñi dee, ngir ci lépp mu am ndam li gën a kawe. Ndaxte Baay bi bëgg na ne ci moom la bépp matug yaram dëkk; te gannaaw bi mu juré jàmm ci deretu bantam, ci moom la yéené jubbanti lépp ci moomam; waaw, ci moom, muy yi ci suuf mbaa yi ci asamaan. Yeen itam, yeen ñi woon lu weesu tëdd ci bitim-rew te di noon ci seen xel ndax jëf yu bon, waaye léegi da leen jubbanti ci yaramam bu soxla through dee, ngir taxawal leen ci kanamam ngeen sell, te amul benn tooñ, amul benn lu ñu leen man a yeddel; bu fekkee sax ngeen dëgër ci ngëm, te sampu te taxaw baax, te buleen bàyyi yaakaaru xebaar bu baax bi ngeen dégg, bi ñu waare woon ci bépp mbind mi nekk ci suufu asamaan; te man Pool, ñu ma def xaritkatam. Léegi maa ngi bég ci sama coono yi ndax yéen, te maa ngi mottali ci sama yaram li des ci metit yu Kirist ngir yaramam, maanaam mbooloom gëmkat yi. Mbooloo moomu la ñu ma def jawriñ, ni toppandoo ak tëralinu Yàlla bi ñu ma jox ndax yéen, ngir may matal kàddug Yàlla. Kolos 1:18–25.
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
Kirist mooy bopp bi, te war na am jiital ci lépp, te mbooloom mooy yaram bi. Bokkandoo bopp bi ak yaram bi dafay tegtal booloo yàllaay ak nit-aadamaay, te am na itam beneen dëgg bu am solo bu ñu fésal. Diggante bopp bi ak yaram bi mooy ne bopp bi war na am jiital ci kaw yaram bi. Ci nit ñi, ñi ñu bind ci melo Yàlla, kàttan yu gën a kawe yi (bopp bi) war nañoo nguuru ci kaw kàttan yu gën a suufe yi (yaram bi). Bokkandoo, ñoom ñépp dafay tax ñu doon benn mbind, walla ci baatub kër Yàlla bi ñu sant Yowaana mu natt, ñu tegtal Berab bu Sell bi (nit-aadamaay, yaram bi), ak Berab bu Gën a Sell bi (yàllaay, bopp bi). Naka la ñaari yii boolee ci “benn bant”, walla benn yaram, mooy liggéeyu “at-One-ment.” Pool dafa yokk ne:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
Ndax maa doon jawriñ ci li, mengook dogalu Yàlla, bi ma jox ngir yéen, ngir matal kàddug Yàlla; maanaam kumpa gi ñu fàddu woon dale ca jamono yu weesu ya ak maas yi, waaye léegi feeñal na ko ay gaayam. Ñoom la Yàlla bëggoon a xamal lan mooy alalu ndamalu kumpa googu ci biir xeeti ñi dul Yawut yi; mooy Kirist ci yéen, yaakaaru ndamala. Moo nu di waare, di artu bépp nit, te di jàngal bépp nit ci xel mu mat; ngir nu man a teg bépp nit ku mat ci Kirist Yeesu. Loolu laa tax it maa ngi sonn, di góor-góorlu mengook jëfam, ji di liggéey ci man ak doole. Kolos 1:25–29.
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
Matug benneel ñaari junni ak ñeent-fukk ak ñeent ci junni, bi di wone ne “ku nekk mat na ci Almasi bi,” mooy “kumpag Yàlla,” muy booleeg yàllaay ak nitay, walla ni Pool waxe ko, mooy “Almasi ci” nit ñi, “yaakaaru ndam li.” Ci fan yi bu baatu Trompet bu Juróom-ñaareel bi di yëngu, kumpag boobu mat na. Bi Esëkiel di xàmmee boobu booloo, mu jëfandikoo ñaari bant, benn ngir nguur gu bëj-gànnaaru gi ak benn ngir nguur gu bëj-saalum gi, ngir màndargaal lëkkalekaayu misaal bi, bi di tegine ji ci limu “ñeent-fukk ak juróom-benn.” Bant bu lëkkalekaayu misaal bu “ñeent-fukk ak juróom-benn,” war nañu koo boole ak lëkkalekaayu misaal bu “ñaar téeméeri ak ñaar-fukk.”
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
Ñaari téeméer ak ñaar-fukk mooy misaal bu ndawante Yàlla ak nit. Dale ci joxe Biblia bu King James bi ci atum 1611, ba ci njëkk a wone yëgle Miller ci 1831, te gannaaw loolu it joxe yëgle boobu ci 1833 ci Vermont Telegraph, moo di ñaari téeméer ak ñaar-fukk at. Yëgle Miller mooy taxawal gu ràññeehuru gu yokkute xam-xam bi, bi jóge ci Biblia bi, ba téere Daniel ubbeeku ci 1798. Ci njëlbéeg atum 1611, amoon na benn bindeef bu Yàlla joxees; te ci mujje atum 1831, amoon na benn joxeef bu nit, buy sukkandiku ci dëggu Yàlla gi ubbeeku woon ci 1798.
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
Ñetti bés yi jëfandikoo duñu tegtal rekk ñaari téeméeri ak ñaar-fukk ak ñent at, waaye itam melokaanu baat bu Ebraayik bi di “Dëgg”, mi ñuy sos ci boole araf bu jëkk, bu fukk ak ñettelu, ak bu mujj ci alifbe Ebraayik bi ngir sos baat bi di “Dëgg.” Am na bind bu Yàlla ci njàlbéen ga ak bind bu nit ci mujje ga, te 1798 dafay tegtal yokkute xam-xam bu war a feeñal benn gëstu nit ñu bon ñi bañ xam-xam boobu, ba tax ñu doon tegtal araf bu fukk ak ñettelu, mi di màndarga ngëmboor. Lëkkaloo gu ñaari téeméeri ak ñaar-fukk at yooyu taxawoon na ci yëngu-yëngu malaaka bu jëkk bi, te yëngu-yëngu malaaka bu ñetteel bi di joxe seede bu ñaareel bi.
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
Ci atum 1776, ñu siiwal kéyit bu Yàlla bi, mooy Déclaration d’Indépendance, te ñaari téeméeri at ak ñaar-fukk, ci 1996, ñu siiwal ab kéyit bu nit, mooy The Time of the End magazine. Kéyit bu nit boobu, jóg na ci yokkute xam-xam bi ñu jur ci waxtu mujj ga ci 1989, te loolu, ni ko deme woon ci 1798, jur na benn fippu ci waxu Yàlla bi ñu teg woon ci kanam ci Déclaration d’Indépendance. Yokkute xam-xam bi ci 1996, won na li ëllëg di doon ci Amerig, bi muy réer nañam ak boppam-bopp gi mu yégle woon ci 1776, ci ndigalu dibeer bu nar a ñëw. Loolu jox na seede su ñaareel ne limub ñaari téeméeri ak ñaar-fukk dafay tekki booloo gu Yàlla ak nit, te seede su ñaareel sañsees na ko ak firma “Truth,” te seede su njëkk gi moo ko taxawoo ci jaar-jaaru malaaka bu njëkk bi (bu njëkk bi), ak seede su ñaareel bi ci jaar-jaaru malaaka bu ñetteel bi (bu mujj bi).
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
1776 itam itam mooy tambali ab jamono ju jiitu woon tambali bu dëgg-bu-dëggu waajal suuf si mel ni mala bu njënteelu beneen buur bi ci waxi yonent yii ci Biibël bi. Ci jamono jooju bu waajal, màndargay dëgg gi dellu nañu ko xamaat ak 1776, te muy màndargaal tambali Réewum Ini-Wànde yi, ak 1798 di màndargaal tambali Réewum Ini-Wànde yi mel ni buur bu njënteelu beneen bi ci waxi yonent yi ci Biibël bi. Ci diggante jaar-jaaru tambali ak jeexital boobu, 1789 mooy arafu digg ba, ndaxte fukki koloni ak ñett yi dëggal nañu Ndeyjoor bi. Bés bu nekk ci ñetti at yooyu dafa tegu “wax” bu Réewum Ini-Wànde yi; ak Yégle bu Moom Sa Bopp ci 1776, Ndeyjoor bi ci 1789, ak yooni Doomi Tukkikat ak yooni Weddi Wax ji ci 1798. Jaar-jaaru mboolem nettali boobu dafa tollook ñaar-fukk ak ñaar at, te loolu mooy asara walla benn fukk ci ñaar téeméeri ak ñaar-fukk, ba tax mu mel itam ni màndargay booleete Yàlla ak nit.
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
Mbiram mi mooy nettali jaar-jaaru rab wu suuf wi, miñu wone ne mu tàmbalee ni xar (Yàllaay), te mu mujje ni njaaxum (nit ñi). Atum 1776 tàmbalee ak Déclaration d’Indépendance bi di màndarga Yàllaay, te Alien and Sedition Acts yi di màndarga nit ñi; te ci ñaari-fukk ak ñaar at yooyu jiitu woon tàmbali nguurug rab wu suuf wi mel ni juróomeel bennoo buur bu kàddug wax ju Yàlla ci Biibël, soppeku gi jóg ci xar ba àgg ci njaaxum gi dañu ko wone ni misaal.
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
Ndoorte ak juróomi-ñaar fukki at yu àtte ci kaw nguur gu bëj-saalum Yuda, moo lëkkalook ndoorte ak ñetti junni ak ñaar téeméer at yi ci Daniel saar 8, sarax 14. Jàllug way-dof bi ci kaw kër-yàlla ga ak mbooloo mi ci Yuda tàmbalee na ci 677 B.C., te yonent gu ñetti junni ak ñaar téeméer at gi tàmbalee na ñaar téeméer ak ñaar fukki at gannaaw loolu, maanaam ci 457 B.C. Yeen bu nguur gu bëj-saalum Yuda gi, ñu ko lëkkale ak misaal mi ci ñeent fukki ak juróom-benn nguur gu bëj-gànnaaru bi, te itam ñu ko lëkkale ak ñetti junni ak ñaar téeméer at yi jaarale ko ci lëkkalookaay bu ñaar téeméer ak ñaar fukki.
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
Pool moom ne mooy liggéeykat bu yoon wu Yàlla, te mu teg ci leer ne yoon woowu mu doon liggéeykatam mooy kumpab Yàlla bi, maanaam Almasi bi nekk ci yéen, yaakaaru ndam. Mu yokk itam wax ci dëgg gii bi mu di bind Timote.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Te amul wax ne, réy-u baaxug ragal Yàlla réy na: Yàlla feeñ na ci yaram, ñu jubal ko ci Xel mi, malaaka yi gis nañu ko, ñu waare ko ci xeeti mbaak yi, ñu gëm ko ci àddina si, te Yàlla yéeg na ko ca ndam ga. 1 Timote 3:16.
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
Pool mi wax fii ne, kumpa sirru ragal Yàlla mooy Yàlla feeñ ci suux. Yàlla mooy Bopp bi, te suux mooy yaram wi. Sirru ragal Yàlla mooy Kirist ci gëmkat bi; mooy boole bu Yàlla ak nittee bokk. Pool itam jëfandikoo na léebub séy, ni Ose itam defee.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
Ndaxte nun ay cér yu bokk ci yaramam, ci yàppam ak ci yaxam. Moo tax góor dina bàyyi baayam ak ndeyam, te dina takk ak jabaram, ñoom ñaar di benn yaram. Lii mooy kumpa gu mag; waaye maa ngi wax ci mbirum Kirist ak kilifa gi. Efees 5:30–32.
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
Ci wet gu ñett-fukk ak juróom-ñaareel bi, ba Esekiel di xamale kóllëre bu fan yu mujj yi, maanaam kóllëre gu yees gi ak ñi ñuy wax ne ñooy téeméeri junni ak ñeent-fukk ak ñeent junni, mu joxe misaal bu ñuy boole ñaari bant. Ñaari bant yooyu, ci sàrt bu toppante sàrt, ëmb Ose ak pexe njëkkëri sëytey Póol. Bi ñu leen boolee benn, waruñoo nekkati ñaari xeet, waaye benn xeet rekk, ba fàww.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
Te dina leen benn xeet ci réew mi, ci kaw tundu Israayil; te benn buur doxal leen ñoom ñépp: duñu doot xeet ñaarati, te duñu dootu seddat ci ñaari nguur mukk. Duñu dootu sobeel seen boppati ak seen xërëm yu tuuti, mbaa ak seen lu bon yu jeggitul, mbaa ak benn ci seeni tooñ yépp; waaye dinaa leen musal ci bépp fu ñu dëkk, fa ñu bàkkee, te dinaa leen setal. Noonu dinañu nekk sama xeet, te man dinaa nekk seen Yàlla. Esekiyel 37:22, 23.
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
Booleekat bu Ésekiyel mi ngi xamle ba ñu dootul a séddoo, te dootuñu bàkkaarati dara, ba ñu laabalewu, te Yàlla moom rekk di seen Yàlla, te am nañu benn buur rekk. Ci 22 Oktoobar, Yónent bi ci Kóllëreg gi dikk na naagu ci kër Yàlla ga ngir “sellal” ay nitam. Dikk na ngir jot nguur, te nitam, ni Piyeer waxe, dañoo waroon nekk nguurug saraxalekat ak buur. Ci bés boobu itam, boroom séy bi dikk na ci céet ga, mooy kumpa gi Pool ak Ose xamle, te muy teyel booloo Yàlla ak nit. Yowaana mi ngi xamle ne kumpa gi, gi Pool tudd “Kirist ci yéen, yaakaaru ndam lu tedd,” dina mat ci fan yi malaaka bu juróom-ñaareel bi di wol.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Waaye ci fan yi baatub malaaka mu juróom-ñaareel bi, bu tambalee wol, kumpay Yàlla dina mat, ni ko mu yégle woon ay jaamam yonent yi. Peeñu 10:7.
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
Malaaka juróom-ñaareel bi mooy ñetteel njàqare, te mu agsi ci 11 Suwe 2001. Malaaka juróom-ñaareel bi tàmbalee li wol baatam ba malaaka ñetteel bi agsee ci jaar-jaari atum 1844 ak li topp, waaye bàkkaaru moytu gi amoon ci 1863 tere woon liggéey bi jeexal. Malaaka ñetteel bi agsi, te tabax bu ñetteel bi tàmbaliwaat baatam ci 11 Suwe 2001, te yoon wi nag, “kumpag Yàlla” war naa “jeex.” “Kumpag” googu mooy booloo gi nekk ci diggante yàllaay ak nitay, te loolu mooy jur ñetti fukk ak ñeent junni, ñi noppi nekk màndargay Yàlla ak mbooloom xareem. Moo tax ci saar juróom-ñett fukk ak juróom-ñaari téereb Esekiyel, tàmbali na ak Esekiyel ñu yóbbu ko ca ab xuruwaay bu fees ak yax yu wow te dee. Yax yooyu dafa tegtal Adventismu Laodise ci 11 Suwe 2001, te moo tax Pool jëmale xebaaram bu baax bu kumpagu Yàlla ca Laodise.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Ndax dama bëgg ngeen xam ni am naa xeex bu réy ngir yeen, ak ñi nekk Lawodise, ak mboolem ñi gisul sama kanam ci yaram; ngir seen xol yi am déggal, te ñu booleeku ci mbëggeel, ba ci mboolem alal ju bare ju bokk ci kóllëre gu mat ci xam-xam, ngir nangu kumpab Yàlla, ak Baay bi, ak Kirist; ci moom lañu nëbb lépp lu di alali xel mu xóot ak xam-xam. Kolos 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Lii mooy itam melokaan mi Rakki White jëmale ak yax yu wow te dee yi ci Ezekiel.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Waaye du ni melo bii giiru yax yu wow yooyu doxal na rekk ci àddina si, waaye itam ci ñi ñu barkeel ak leer gu réy; ndaxte ñoom itam mel nañu ni yax ya ca xur wa. Am nañu melokaanu nit, tabaxu yaram wi; waaye amuñu dund gu xel mu sell. Waaye léebu bi bàyyiwul yax yu wow ya rekk ñu lëkkal leen ba ñu mel ni nit; ndaxte doyul ne yàpp yi ak mel yi ànd akante. Nefesu dund war na dundal yaram ya, ngir ñu man a taxaw bu jub te tàmbali ci jëf. Yax yii dafa war a tekki kërug Israayil, mbooloom Yàlla, te yaakaaru mbooloo mi mooy dooley dundal buy jóge ci Xel mu Sell mi. Boroom bi war na fuu ci kaw yax yu wow yi, ngir ñu man a dund.”
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Xelum Yàlla bi, ak dooleem buy dundal, war na nekk ci bépp nit kuy liggéey, ngir bépp yaram wu ruu ak bépp xobareem jëfe ci liggéey. Te su Xelum Mi Sell bi amul, su ngelaw Yàlla amul, xel mucc mi dafa tar, te dundug ruu di sànku. Ñu bare ñi amul dundug ruu, tur yi ngi bind ci téeréyu mbooloom njàng mi, waaye binduñu leen ci téeréb dund bu Xar mu. Mën nañu bokk ak mbooloom njàng mi, waaye booloowuñu ak Boroom bi. Mën nañu takk seen xel bu baax ci matal ay warugar yu ñu leen tëral, te ñu seet leen ni ñuy nit ñuy dund; waaye ñu bare bokk nañu ci ña am ‘tur ne danga dund, te yaa ngi dee.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Bu am na am solo ju dëgg te fecc ci Yàlla; bu am na am boppu Yàlla buy dundal ruu ba ci dund gu xel mu sell; bu ñiy wax ne ñoom dañuy topp dëgg, seedeeluñu ci mbir mu jóge asamaan, kon duñu ñu juddoo ci peppu gu yàqul, guy dund te sax ba fàww. Bu ñu wéeruwul ci njubteg Kirist moom rekk ni seen kaaraange; bu ñu royul ay jikkoom, te liggéey ci xelam, dañuy nekk neen, soluñu mbubbamug njubte. Ñi dee, lu bari, dañuy leen jàpp ni ñiy dund; ndaxte ñiy doxal li ñuy tudde mucc seen bopp ci seen xalaat yu ñoom, amuñu Yàlla miy liggéey ci ñoom ngir ñu bëgg te def li neex ci ay bëgg-bëggam yu baax.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Nit ki dees nañu ko bu baax ci xuru yaram yu wow yi Esekiel gisoon ci peeñ mi.” Review and Herald, 17 Samwiyee 1893.
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
Bataaxalu Laodise bi ñëw jëkk ci Adventism ci atum 1856, mooy at mi Boroom bi ubbi leer gu yokkug “juróom-ñaari yoon” yi nekk ci Levitikus saar fukk ak juróom-benn. Bataaxal bu atum 1856 bi, bi doon benn bataaxal bu biir di woo ci tuub, ak benn bataaxal bu biti ci waxi yonent, ñu bañ ko ci 1863. Bataaxalu Laodise ci kumpag “Kirist ci yéen, yaakaaru ndam”, ñu dellu koo waxaat ci 1888 jaarale ko ci Mag ñi Jones ak Waggoner, te Rakku jigéen White waxoon na it ne bataaxal boobu mooy bataaxal bi ñeel Laodise.
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
Tàllal ci rëcc, Ezekiel saar fanweeri ak juróom-ñaari tàmbali na ak ne Ezekiel, ci anam wu xel, ñu yóbbu ko ba ci 11 septembre 2001, fa ñu ko jox gis-gis bu jëm ci Adventisme bu Laodice, ñi dee ci bàkkaar ak tooñ. Ñu wax ko mu joxe ñaari yégle yu wérante yu ci wax ju yàggal. Bi jëkk jur booleb ak bokkandoo, waaye yaram ya sax dee nañu. Ñaareelu wax ju yàggal woote na ngir nekk mbind mi ci “ñeenti ngélaw” di noflaayu dund dugal ci yax ya. Baatu ñeenti ngélaw mooy bataaxalug tëj mi ci téeméeri ak ñent-fukk ak ñeenti junni nit ñi, mi fésal ne am na ñeenti malaaka yu téye ñeenti ngélaw yi. Sœur White wax na ne ñeenti ngélaw yooyu ay “fas yu mer” lañu, yu bëgg a rëcc, ndaxte dafañu koy tere. Fas wu mer wu Islam mi bëgg na a rëcc te indi dee ak yàqute ci yoonam, ni mu ko defee 11 septembre 2001, te dinañu ko bàyyiatiwaat it ci yoonu Dibér bu dënn bi di ñëw léegi.
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
Bataaxal boobu dafa indi yaram yu dee ya ñëw bokk nekk benn mbooloom xare buy taxaw ci seeni tànk. Mbooloom xare boobu bu benn bi dees na ko taxaw ci ay tànkam ci wàllug tontu ci bataaxalu malaaka juróom-ñaareel bi, ndaxte ci fan yi malaaka juróom-ñaareel biy wol, kumpay séytéef bi ak Almasiir bu ñetti fukk ak ñeent-fukk ak ñeent-junney nit ñi dina mat.
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
Noonu gis nañu Esekiel booleb ñaari bant yi, te ñuy nekk benn xeet. Ñaari bant yooyu mooy nguuru Israyil gu bëj-gànnaaw ak nguuru Yuda gu bëj-saalum, yi ñu boolee nekk benn xeet ci jeexital jamonoy seen tasaaroo bu bokk, di ñaari junni juróom-ñaar téeméeri ak ñaar-fukk at. Seen bokk-jeexital mooy jur kër Yàlla gu xelal, gi ñu tegtale ci ñeent-fukk ak juróom-benn at yi ca njàlbéenu jamonoy tasaaroo bu bokk ya ak ca mujjam.
We will continue this study in the next article.
Danu yokk ci sunu njàng mi ci mbind mi ci topp.
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
«Ñu jóg ca suba teel, ba noppi génn dem ca màndiŋu Tekowa; te bi ñuy génn, Yowosafat taxaw ne: “Dégluleen ma, yaw Yuda ak yéen waa Yerusalem; gëmleen ci Aji Sax ji seen Yàlla, kon dingeen sax; gëmleen ay yonentam, kon dingeen am ndam.” 2 Tariix ya 20:20.»
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
““Gëmleen ci Boroom bi seen Yàlla, noonu dees na leen dëgëral; gëmleen ay yonentam, noonu dees na leen may ndam.”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
“Isaaya 8:20. ‘Ci yoon wi ak seede si; bu ñu waxul ni baat bii waxe, ndaxte leer amul ci ñoom.’”
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Ñaari bind yu ñëw fii jëkkal ci kanam nit ñi Yàlla: ñaari xaalis ngir am ndam. Yoonu bi Aji Sax ji ci boppam waxoon, ak xelub kàddug yëgle, ñoo di ñaari cosaan yu xam-xam ngir jubal nitam ci bépp mbir mu ñuy jaar. Deuteronomy 4:6. ‘Lii mooy seen xam-xam ak seen degg-degg ci kanam xeet yi, te dinañu wax: Dëgg-dëgg xeet wu mag wii, xeet wu am xam-xam la te am na déggin.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Sartu Yàlla ak Xelum Yonent bi dañuy doxandoo ngir gindee ak digle mbooloom gëm gi, te saa yu mbooloom gëm gi nangu ne loolu dëgg la ci topp sartam, Xelum yonent bi ñu ko yónnee ngir gindi ko ci yoonu dëgg.”
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Peeñu 12:17. ‘Te njàngat bi mere jigéen ji, dem ngir xeex ak desitu askanam, ñiy sàmm ndigali Yàlla te yor seedeel Yeesu Kirist.’ Binu wax jii di wone bu leer ne mbooloom kerk bu des bi dina nangu Yàlla ci Yoonam, te dina am mayu wax ci turu Yàlla. Déggal Yoonu Yàlla, ak xel mu jëm ci wax ci turu Yàlla, moo far ba fàww aar nit ñu dëggu Yàlla; te nattu bi, lu ëpp, ci feeñug léegi lañu ko di joxe.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“Ci jamonoy Yeremi, nit ñi amul woon benn laaj ci mbind mi Muuse, Eliya, walla Elisee indiwoon; waaye laaj nañu te bàyyi ci wetu séytane bi Yàlla yónnee ci Yeremi, ba kàttanam ak dooleem yàqu ba desul woon fenn pexe, ludul ne Yàlla yóbbu leen ca ngàlla ga.”
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Noonu itam ci jamono yu Kirist, nit ñi jàngoon nañu ne yégleb Yeremi bi dëgg la, te dañu daldi yëmale seen bopp ngir gëm ne bu ñu dundoon ci jamonoy seen baay yi, dinañu woon nangu yéglebam; waaye ci benn jamono boobu sax, dañoo doon bañ yégleb Kirist, ki nga xam ne yonent yépp bind nañu ko.”
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Ba beneen ñetteelu malaaka bi tàmbalee feeñ ci àddina si, te mooy xamle yoonu Yàlla ci kanam mbooloom gëmkat yi ci matugam ak kàttanam, mayu yonent gi itam dellusi na ca saa sa. Mayu jooju def na wàll bu réy lool ci yokkute ak yóbbu kanamub ndigël bii.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
«Naka lañu amee ay wuuteb xalaat ci mbirum tekki Mbind mi ak yoonu liggéey yi, yu man a yëngal ngëmug ñi gëm xibaar bi te jur tasaro ci liggéey bi, ruuhu yëglewaay bi dafa mas a leeral xaalis bi. Moom dafa mas a indi benn xalaat ak jàmm ci jëfandikoo ci mboolem ñi gëm. Ci bépp jafe-jafe bu feeñ ci yokkute xibaar bi ak maggug liggéey bi, ñi taxawoon bu dëgër ci yoonu Yàlla ak leerug Ruuhu yëglewaay bi dañoo not, te liggéey bi yokku ci seen loxo.» Loma Linda Messages, 34.