After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.
Gannaaw Ezekyelée waxee yoonu ñaari xeet yi di nekk benn, mu teg ci loolu ne xeet boobu Buur Daawudaay nguuru, te ne dina dugg ak ñoom ci kóllëre, te seen biir Tabernakalam dina nekk ak ñoom.
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. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:23–28.
Duñu seetuwaatikuwaatatiwaatul mbaam yi, mbaam lu bon yi, walla ak benn ci seen tooñ yi; waaye dinaa leen musal ci seen bépp kër, fa ñu bàkkaaroon, te dinaa leen laabal. Noonu ñuy doon sama xeet, te man dinaa doon seen Yàlla. Te Dawuda, sama jaam, moo di nekk buur ci seen kaw; ñépp dinañu am benn sàmm; te dinañu dox it ci sama àtte yi, te sàmm sama ndigal yi, te def leen. Dinañu dëkk ci réew mi ma joxoon Yanqóoba, sama jaam, fa seen baay ya dëkk woon; dinañu fa dëkk, ñoom ak seen doom yi, ak seen sët yi ba fàww; te Dawuda, sama jaam, dina nekk seen kilifa ba fàww. Te itam dinaa fas ak ñoom kóllëre jàmm; di na doon ak ñoom kóllëre gu dul jeex. Dinaa leen tax a nekk, te yokk leen, te samp sama kër gu sell ci seen biir ba fàww. Sama màkkaanu dëkkuwaay dina nekk ak ñoom itam; waaw, man dinaa doon seen Yàlla, te ñoom dinañu doon sama xeet. Te xeeti xare yi dinañu xam ne man maa di Aji Sax ji di sellal Israyil, bu sama kër gu sell nekk ci seen biir ba fàww. Ezekiel 37:23–28.
Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”
Saaru Esekiyel ñett-fukk ak juróom-ñaari fànn mooy joxe wone gu leer te baax ci mbirum tëj gi ñeel ñent-fukk ak ñeent junniy nit. Ñaari bant yi, yi war a doon benn réew bu kenn, su ñoom aadaam ak yàllaay boolee, te dinañu am buur ci seen kow. Benn réew boobu mooy kër Yàlla gi ci fan yu mujj yi, te ñoom ñooy ñent-fukk ak ñeent junniy nit. Ñaari bant yooyu mooy ñaari jamono yu tasaaroo gi ñeel buurugu bëj-gànnaar ak buurugu bëj-saalum bu Israyil. Ñaari bant yooyu mooy ñi Pool tudde “yaram,” bi mu tuddee itam Kirist ni mooy “boppu” yaram boobu. Esekiyel mooy tudde “boppu” Pool boobu ne mooy “Buur Daawuda,” te “yaram” bi ne mooy “benn réew.”
In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.
Ci yëgle gi ñu joxoon Adventism ci atum 1856, te Hiram Edson mel ni ko ci ab taxawaayu bind bu matuloon ci “juróom-ñaari yoon” yi ci 1856, Edson di jëfandikoo Esayi, saar 7, ci kàddug wax ju aju ci juróom-benn-fukk ak juróom at, ngir mu nekk di taxawaayub tegtalu Bibël bi ci ndoorte yu ñaari jamono yi, ñoom ñaar, yu “juróom-ñaari yoon.” Kàddug wax gu aju ci juróom-benn-fukk ak juróom at gi dañu ko teg ci ab jumtukaay bu fees ak kumpa, ni mel ni ay xaaj yi nekk ci téereb Peeñu bi te naan: “képp ku am nopp, na dégg.” Su fekkee nga am bët yu man a gis, ak nopp yu man a dégg te xam, am na dara ju yéeme lool ci kàddu googu.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Ndax boppu Siri mooy Damas; te boppu Damas mooy Resin; te ci biir juróom-benn-fukk ak juróom-ñaar at, dinañu dam Efrayim ba mu bañ a nekk xeet. Te boppu Efrayim mooy Samari, te boppu Samari mooy doom Remalya. Bu ngeen gëmul, dangeen dul sax. Esayi 7:8, 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
Yonent gu juróom-ñeent fukki at yi tàmbalee na ci 742 BC, te ci biir juróom-ñeent fukki at yooyu, fanweeri at gannaaw, ci 723 BC, nguurug bëj-gànnaar gu Israyil dafa nekk jaam ci loxo Asiri; te bi at yooyu jeexee ci 677 BC, Manasees ñu jàpp ko, yóbbu ko njaam ci Babilon. Juróom-ñeent fukki at yooyu tamit dañoo feeñ ci matug jamono ji mujje ci tasaaroo ñaari xeeti réew yi, yi war a nekk benn yat ci nettalib Esekiyel. Ñoo màndargaale 1798, 1844 ak 1863, benn-benn. Ci aaya yi miy xamle yégle bi ñu bañoon ci 1863, am na benn révélation bu sell bu am solo, bi ñu denc ci biir waxu yonent gi.
It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.
Lii mooy xamle ne “boppu” réew moo di dëkkub njiitam, te “boppu” dëkkub njiit bi moo di buur bi. Mingi joxe ñaari seede ci xamle boobu, ba noppi tëj bépp waxi yonent gi ak xamle gi ak kàddu gu xóot gi naan: “Bu ngeen gëmul, dungeen sax dëgg.” Su ngeen gëmul ne buur bi moo di bopp bi, te ne bopp bi moo di dëkkub njiit bi, kon dungeen sax.
Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.
Xeeti Esekiyel bi ñu sos ci boole ñaari bant yi yu nguurug bëj-gànnaar ak gu bëj-saalum, war na am buur, mooy bopp, mooy dëkkub nguur gi gu réy. Mbind mépp mi nekk ci Esekiyel mi ngi wax ci melokaan yu yonent yi aju ci tëj giirug junni téeméer ak ñeent-fukk ak ñeent-juróom ñaar, te loolu di tegtal booloo Yàlla ak nit ñi ci jamono ji bu liitub juróomeel bi di deñk ci Islaam bu ñetteel musiba ba.
The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.
Bés yi ñu di liit Trumbëtu Juróom-ñaareel bi, ci Pexe 10, tàmbalee nañu ba fekk ne “waxtu du amati,” te loolu mooy 22 Oktoobar 1844, ba malaaka bu njëtt bi agsee. Ci jamono jooju Yowaana dafa mos seen dëggin gàttal gu bës boobu, te fa la nekkoon, te ca saa sañu ko sant mu nat kër Yàlla ga, waaye mu bàyyi wetsi jaar-jaaru junni ak juróom-benn fukki at ak juróom-benn fukki at yi ñu daan toroxale sañ-sañu bérab bu sell bi ak mbooloo mi, ndaxte jamono jooju joxees na ko xeeti ñi dul Yawut.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 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. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
Te malaaka mi ma gis ma taxaw ci kaw géej gi ak ci suuf si, yékkati na loxoom jëm asamaan, te giñ na ci Ki dund ba fàww ak fàww, mi bind asamaan ak li nekk ci biiram, ak suuf si ak li nekk ci biiram, ak géej gi ak li nekk ci biiram, ne waxtu weesu na: Waaye ci fan yi baatub juróom-ñaareel malaaka ma, bu tàmbalee wol, kon kumpay Yàlla dina mat, ni ko waxoon ay jaamam, yonent yi. Te baat ba ma déggoon jógé asamaan waxaat na ak man, ne ma: Demal nga jël téere bu ndaw bi ubbeeku, bi nekk ci loxob malaaka ma taxaw ci kaw géej gi ak ci kaw suuf si.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.
Noonu ma dem ca malaaka ma, ne ko ko: “Jox ma téere bu ndaw bi.” Mu ne ma: “Jël ko, nga lekk ko bépp; dina wex sa biir, waaye ci sa gémmiñ dina neex ni lemm.” Noonu ma jële téere bu ndaw ba ci loxo malaaka ma, lekk ko bépp; te mu neexoon ci sama gémmiñ ni lemm; waaye bi ma ko lekkee, sama biir wex. Mu ne ma: “Fàww nga waxaat waxu Yàlla ci kanam nit ñu bare, ak xeet yi, ak làkk yi, ak buur yi.” Te joxees na ma ñax wu mel ni yat: te malaaka ma taxaw, naan: “Jógël, nga natt kër Yàlla gi, ak sarxalukaay bi, ak ñiy jaamu fa. Waaye bàyyil ëttu bi nekk biti kër gi, bu ko natt; ndaxte joxees na ko xeeti mbirum Yàlla; te dëkk bu sell bi dinañu ko doxal ci seen tànk diirub ñeent-fukk ak ñaari weer.” PEEÑU 10:5–11:2.
The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.
Kër gi Yowaana war a nattal ci 22 Oktoobar 1844, mooy kër gi am woon ay jaamukat “ci biiramam.” Ëttu bi dees ko bàyyi. Kër gi am altar te itam am ay jaamukat ci biiramam, mooy bérab bu sell bi ci kër gu sell gu asamaan. Am na woon ab altar ci ëttu ba, waaye dees ko bàyyi; kon altar bi des ci kër gu sellu Yàlla mooy altar bu cuuraay bi nekk ci Bérab Bu Sell bi. Bi malaaka bu ñetteel bi agsee ci 1844, mi doon misaal agsiinu malaaka bu ñetteel bi ca njëlbéenu waxtu ug lakk bi ci 11 Sàttumbar 2001, kër ga dafa doon rekk ñaari xaj.
The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.
Bérabu Sell bi dafa nekkoon misaalu Kër Yàlla gi, te Pool sant ko ne mooy yaram wi, te Bérabu Sell ba Gën a Sell dafa nekkoon misaalu boppu yaram wi. Bérabu sell bi mooy misaalu nit ñi, te Bérabu Sell ba Gën a Sell mooy misaalu Yàllaay gi. Saraxal ba, ak saxaar bi yéegoon ci saraxal ba, te yéeg dugg ca Bérabu Sell ba Gën a Sell, dafay tegtal bérab ba nit ñi jokkoo ak Yàllaay gi. Askanoom nit mënul a dugg ci Bérabu Sell ba Gën a Sell ludul ci ngëm, waaye xew-xewu ñi mucc ci ngëm mi am na bérabam ci Bérabu sell bi.
There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.
Foofa lañu wara lekk Kàddug Yàlla, ni ko mburu yi nekk ci kaw taabalu mburu mi ñu jagleel ngir teew. Foofa lañu wara leeral seen leer ci kanam nit ñi, te màggal seen Baay bu nekk ci asamaan, ni ko làmpa bi am juróom-ñaari cëngal tektalee, bi ñu xamal ne dafa tektal Mbooloom gëmkat yi. Foofa it lañu wara boole ak Yàlla, ba seen ñaan yi yéeg ak yoolé yu Kirist ba ci kanamu Yàlla Mi Kawe Mi.
From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.
Li dale ci 1798 ba 1844, Sàkkatub Këru Yàlla bi taxawal na kërug nit ñi, te moo ko bëgg a boole ak kërug Yàllaam, waaye nit ñi dafañu bañ. Ba ci atum 2001, moo dellusi di taxawalwaat kërug nit ñi, miñu tegtal ci ñaar-fukk ak ñeent-fukk ak ñeent junni. Ni Ezekiel waxe, “buur Dawuda” mooy nguuru ci xeeti réew mi, miñu soppii jële ko ci xuru nit ñu dee te wow, yu Laodice, ba mu nekk mbooloom xare bu am doole, miñu yékkati muy bannere ci jamono wa kàddu Dibeer bu mad a ñëw.
The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.
Nguuru Yuda, mi nekkoon na foofu dëkk bu mag bi Yerusalem nekk, te xeet wi, buur bi ak dëkk bu mag bi dañuy tegu ci “bopp.” “Su ngeen gëm, dingeen sax.” Ci diggante nguuru bëj-gànnaar ak nguuru bëj-saalum, Yuda mooy “bopp” bi; foofu la dëkk bu mag bi nekk, te mooy dëkk bi Boroom bi tànn ngir samp fa turam. Nguuru bëj-gànnaar mooy “yaram” bi. Ndax ngëmadi Solomoon, Boroom bi yékkati ay noon ci Solomoon. Kenn ci nooni yooyu moo doon Yerobowam, mi nekk buur bu njëkk ci nguuru Israayil gu xàjjiku gu bëj-gànnaar.
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
Te Yeroboam doomu Nebat, waay-waayu Efratay bu joge Sareda, ndawul Suleymaan, te yaayam di Seruwa, jigéen ju ndeyji, moom itam mu jële loxo ci buur bi. Te li tax mu jële loxo ci buur bi mooy lii: Suleymaan dafa tabax Miyo, te defar xàll yi nekk ci dëkkub Daawuda baayam. Te góor gi Yeroboam dafa doon nit ku am kàttan ak jàmbaar; te Suleymaan, bi mu gisee waxambaane ga ne dafa am njariñ ak farlu, mu teg ko muy kilifab bépp yëf yu kërug Yuusufa. Te mu am ca jamono jooju, ba Yeroboam génne Yerusalem, yonent bi Ahiya wa Silo daje ko ci yoon wi; te moom soloon na mbubb mu bees; te ñoom ñaar rekk a nekkoon ca tool ba. Noonu Ahiya jàpp mbubb mu bees ma mu soloon, xàcc ko ñaari fukk ak ñaar i xaaj, te mu ne Yeroboam: «Jëlal sa bopp fukki xaaj, ndaxte nii la Aji Sax ji, Yàllay Israayil, waxe: Seetal, dinaa xàcc nguur gi ci loxoy Suleymaan, te may la fukki giir; (waaye dina am benn giir ngir sama jaam Daawuda, ak ngir Yerusalem, dëkk bi ma tànn ci biir giir yépp yu Israayil:)»
Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:26–36.
Ndax ñoo ma bàyyi, te ñu jaamu Astoreet, yàlla ju jigéen juy bokk ak waa Sidon, ak Kemos, yàllay waa Moab, ak Milkòm, yàllay ñi bokk ci askanu Amoon, te doxul ñu ci samay yoon, ngir def li jub ci sama bët, ak ngir sàmm samay ndigal ak samay àtte, ni ko Daawuda, baayam, defee. Waaye duma jële gépp nguur gi ci loxoom; waaye dinaa ko def kilifa ay fanam yépp ngir Daawuda, sama jaam, mi ma tànn, ndaxte moo sàmm samay ndigal ak samay sàrt. Waaye dinaa jële nguur gi ci loxoy doomam, te jox ko yaw, maanaam fukki xeet. Te doomam dinaa ko jox benn xeet, ngir Daawuda, sama jaam, am lërëŋ gu sax fa sama kanam ci Yerusalem, dëkk bi ma tànn ngir samp sama tur fa. 1 Buur yi 11:26–36.
The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.
Xeetu gi ñu bindoon bi Ezekiel boolee ñaari bant yi, waroon a am “Daawuda” muy buur, te Daawuda daan nguuru ci Yerusalem, mooy dëkkub caasim bi Yàlla tànn ngir samp fa turam. Fukk gi xeet yu bëj-gànnaaru yi nekkoon misaalu yaram wi, te Yerusalem nekkoon misaalu bopp bi. Ndax bàkkaar yi Manase def, Yudañu yóbbu nañu ko Babilon ci njaam, ci atum 677 BC, noonu la tasare gi “juróom-ñaari yoon” tàmbalee ci kaw nguur gu bëj-saalum ga. Ca jamono jooju Boroom bi dàqoon na Yerusalem.
Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.
Waaye nag Boroom bi dëddulwoon ci taru meram gu réy, ga nga xam ne ay sànjam tàkk na ko ci kaw Yuda ndax mboolem merloo yi Manasee merloo ko ci. Te Boroom bi ne: “Dinaa teq Yuda itam ci sama kanam, ni ma teqee Israel; te dinaa wacc dëkk bii Yerusalem bi ma tànn, ak kër gi ma waxoon ne: ‘Sama tur dina nekk foofa.’” 2 Kings 23:26, 27.
It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.
Moo doon ci kër ga nekk Yerusalem la Mu tànne woon a teg fa turam, te dëkk bi ak kër ga dañu leen bàyyi woon; waaye Sekarya joxe na ab dig ne Boroom bi dina dellu tànnati Yerusalem.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.
Noonu malaakam Aji Boroom bi tontu ne: “Éy Aji Boroom bu lépp moom, ba kañ nga dul yërëm Yerusalem ak dëkki Yuda yi, yi nga meroon diirub juróom-ñaar fukk at yii?” Noonu Aji Boroom bi tontu malaakam mi doon wax ak man ak kàddu yu baax ak kàddu yu di dëfël xol. Kon malaakam mi doon wax ak man ne ma: “Waxal, ne: Nii la Aji Boroom bu lépp moom waxe; Damay farlu lool ci Yerusalem ak Siyon ak farlu gu réy. Te mer naa lool ci xeeti ñi nekk ci jàmm; ndaxte man meroon naa tuuti rekk, waaye ñoom yokk nañu fitna bi.” Moo tax Aji Boroom bi ne nii: “Dellu naa Yerusalem ak yërmande; sama kër dina ñu ko tabax ci biiram,” kàddug Aji Boroom bu lépp moom, “te dinañu yiire rëdd ci kaw Yerusalem.”
Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
Waxalati ba tey ne: Nii la Boroom gàngoor yi waxe: Samay dëkk dinañu yokkuati ngir alal ak xeewal; te Boroom bi dina dëfëlati Siyon, te dina tànnati Yerusalem. Noonu ma yékkati samay bët, ma gis, te xool, am na ñeenti wàll. Ma ne malaaka mi doon wax ak man: Lan lañu doon? Mu tontu ma ne: Ñooñii ñooy wàll yi tasaaroo Yuda, Israeel ak Yerusalem. Te Boroom bi won na ma ñeenti tabaxkat. Noonu ma ne: Lu tax ñëw nañu? Mu wax ne: Ñooñii ñooy wàll yi tasaaroo Yuda, ba tax kenn mënul woon yékkat boppam; waaye ñii ñëw nañu ngir tiital leen, ngir sànni wàll yi xeeti wax dëkk yi, yi yékkati seen wàll ci suufu Yuda ngir tasaaroo ko.
I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
Maa toogati samay ba noppi xool, te gis naa nit ku yor buum bu nattal ci loxoom. Noonu ma ne ko: Fan ngay dem? Mu ne ma: Ngir natt Yerusalem, ngir xam yaatuwaayam ak guddaayam. Te gis, malaaka mi doon wax ak man génn na, te beneen malaaka génn na ngir daje ak moom, te mu ne ko: Dawal, wax ak waxambaane bii, nga ne ko: Yerusalem dina ñuy dëkk ci ni dëkk yu amul tata, ndax bareb nit ak jur gi nekk ci biiram. Ndaxte man, kàddug Aji Sax ji, dinaa nekk ci moom tata bu safara buy wër ko, te dinaa nekk ndamam ci diggam. Éy, éy, génnleen, dawleen dëkk ba ca bëj-gànnaar, kàddug Aji Sax ji; ndaxte siiwal naa leen mel ni ñeenti ngelawi asamaan, kàddug Aji Sax ji. Musalleel sa bopp, yaw Siyon, yaa ngi dëkk ak jigéenu Babilon. Ndaxte nii la Aji Boroom mbind mi waxe; gannaaw ndam la ma yónnee ca xeeti àddina yi leen saagaloon: ndax ku leen laal, dafa laal bëtam buy gën a jàmm.
For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.
Ndax xoolleen, dinaa yëngal sama loxo ci seen kaw, te dinañu nekk alal ju seen jaam yi di sàcc; te ngeen xam ne Aji Boroom gàngoor yi moo ma yónni. Woyleen te bég, yaw Sëtu Siyon; ndax xool, maa ngi ñëw, te dinaa dëkk ci sa biir, — kàddug Aji Boroom. Te xeet yu bare dinañu booleeku ak Aji Boroom bés boobu, te dinañu nekk sama xeet; te dinaa dëkk ci sa biir, te nga xam ne Aji Boroom gàngoor yi moo ma yónni ci yaw. Te Aji Boroom dina moom Yuda, moom wàllam ci suuf su sell si, te dina tànn Yerusalemaat. Noppleen, yéen bépp nyama, fa kanam Aji Boroom; ndax mu jóg na ca kërug sellaam ga. Sakkariya 1:12–2:13.
The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.
Yàlla bindaatam yi ci neex baatam ne dina tànnaat Yerusalem am nañu yoon ba mu matoon bi Israaël gu yàgg gi delloo Yerusalem gannaaw seeni njaamukaay ci Babilon; waaye yonent yi wax nañu gën a bare ci fan yu mujj yi ngir fan yi ñu doon dund. Yàlla “jóg na ca këram gu sell ga,” ci 22 Oktoobar 1844, ba Mu jóg te jéemee dëkkuwaay bu Sell ba jëm ca Dëkkuwaay bu Gën a Sell ba; te ci jamono jooju “bépp yaram” waroon na “ne tekk” fa kanam Boroom bi, ndaxte Bésub Jubale bu mel ni moom agsi woon na, ci méngoo ak Habakuk ÑAAR-FUKKI.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Waaye Boroom bi nekk na ci këram gu sell ga; na suuf sépp ne tekk ci jàmm ci kanamam. Habakkuk 2:20.
At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.
Ci jamono, Yuwaan ci saraxalekatukaay bu Revelaasioŋ kapitul 11, waxoon nañu ko mu natt kër Yàlla ga, gi Sakariya gisoon ba mu “yékkati” “ay bëtam, xool, te gis nit ku yor buum bu natt ci loxoom”. Noonu Sakariya ne: “Fan nga dem?” Te Yuwaan ne Sakariya: “Ngir natt Yerusalem, ngir gis yamwaayam ak guddam.” Jaar-jaaru tabaxaatu Yerusalem gannaaw jaamonoji ñaar-fukk ak juróom-ñett at yi ñuñooñ ci njaam, ak jaar-jaaru li tambalee ci 1798 waaye mu jeex ci àndu gu jubadi bi malaaka bu ñetteel bi àggee ci 1844, ñooñu ñépp di tegtal liggéey li tambalee ci 11 Septàmburu 2001.
The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.
Nguuru bëj-saalug bi, dëkk bu Yerusalem, ak buur Daawuda ñoom ñépp ñooy “bopp” bi fa war a feeñee melokaanu Yàlla. Nguuru bëj-gànnaar bi dafay tegtal “yaram” bi, te bi Boroom bi dogalee ne dinaat “yërëm Yerusalem” ak ne dinaat “dëfël ko”, te ne dinaat “tànn ko” benn yoon, mooy mu ngi xamale lakkalug téeméer ak ñent-fukk ak ñent-junni nit ñi, te loolu dafa boole ndajeelaat yax yu wow yaa yu Lawodise, ba noppi ginnaaw loolu mu amaat dundugaatu yax yooyu, ba ñu nekk mbooloo mu am doole lool.
That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.
Liggéey loolu am na nattal ci Ezekiel saar ñetti-fukk ak juróom-ñaar, te dees na ko nattale it ak nguur gu bëj-gànnaar ak gu bëj-saalum, yu joxe misaal bu mel ni ñuy matal kóllëre gi digoon a bind yoonam ci xol ak xel yiir ak ñeent-fukk ak ñeent junni nit ñi. Ci ñaari bant ya, benn rekk te benn dong lañu xamale ne mooy bopp bi, te su fekkee ne gëm nga, su sa bët manee gis te sa nopp man a dégg, loolu day won ne bant ba ca des mooy yaram wi.
We will continue this study in the next article.
Dinaa wéy ci njàng mi ci bind bi di ñëw.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Ci kaw yi Kirist booppam sampoon woon, ndaw yi tabax nañu ci kawam kër Yàlla gi. Ci Mbind mi, melokaanu tabax njëg gu sell gi dañuy ko jëfandikoo yoon wu bari ngir leeral tabaxug kër gi Yàlla. Sakari wax na ne Kirist mooy Cari garab gi war a tabax kër Aji Sax ji. Mu wax itam ne ñi dul Yawut dinañu dimbali ci liggéey bi: ‘Ñi bokk ci fu sore, dinañu ñëw tabax ci kër Aji Sax ji;’ te Esayi yégle ne: ‘Doomi doxandéem yi dinañu tabaxaat say tata.’ Sakari 6:12, 15; Esayi 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
“Bi ñuy wax ci tabaxug kërguddi bii, Piye nee na: ‘Jëmleen ci moom, miy doj wu dund, doxandéem nit ñi bañ nañu ko, waaye Yàlla tànn na ko te mu am solo lool; yéen itam, ni doj yu dund, dees leen di tabax ngir nekk kër gu Xel, ngir doon saraxalekat yu sell, ngir jébbale sarax yu Xel wi, yu Yàlla nangu jaarale ko ci Yeesu Kirist.’ 1 Peter 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Ci wetu xeeru Yawut yi ak ci xeeru xeeti ñi dul Yawut la ndaw-yi jëfëandikoo seen liggéey, di génne ay doj ngir teg leen ci fondamaa bi. Ci bataaxalam bi mu bindoon gëmkat yi nekk Efes, Pool wax na ne: ‘Kon nag, dungeenati ay doxandéem ak ay gan, waaye ngeenay bokk-jàmbaar ak gaayi sell ñi, te ngeen bokk kër Yàlla; te ñu tabax leen ci kow fondamaa ndaw-yi ak yonent-yi, te Yeesu Kirist moom ci boppam moo di doju koñ gu mag ga; ci moom la tabax bi bépp, bu ñu yéegale baax, di màgg ba doon kër-gu-sell ci Boroom bi: ci moom itam yéen ñépp ñu ngi leen di tabaxandoo ngir nekk kërug Yàlla ci Xelum Mi.’ Efes 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.
«Te bindoon Korent yi mu bind ne: “Jëm ci yiw Yàlla ji ma may, man ni tabaxkat bu xam li muy def, maa teg saxuwaay bi, te keneen di ci tabax. Waaye na ku nekk moytu bu baax nan la cay tabaxe. Ndax amul kenn ku man a teg beneen saxuwaay lu dul bi ñu teg ba noppi, mooy Yeesu Kirist. Léegi su fekkee ne kenn tabax ci saxuwaay boobu wurus, xaalis, doj yu wert, bant, ñax, mbaa waññ; liggéeyu ku nekk dina feeñ, ndax bés bi dina ko wone, ndax dees na ko feeñale ci safara; te safara si dina natt liggéeyu ku nekk ngir xam ban mel la.” 1 Korent 3:10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.
«Yonnent yi tabaxoon nañu ci benn fondaasiyoŋ bu wóor, maanaam Doj wu Yàgg ba Fàww. Ci fondaasiyoŋ boobu lañu indiwone doj yi ñu rëcc ci àddina si. Waaye tabaxkat ya liggéeyuñu woon te kenn xañu leen. Seen liggéey dañoo ko defoon lu metti lool ndax bëgg-bëggu noon yi Kirist. Da ñoo waroon a xeex ak sàggan, xel mu dëgër ci lu kenn gëm, ak bañ ak meru ñi doon tabax ci benn fondaasiyoŋ bu dul dëgg. Bëri ci ñi doon liggéey ni tabaxkat yu kerk bi manees na leen a mengale ak tabaxkat yi miir mi ci jamonoy Nehemi, ñooñu mi ñu bind ne: “Ñi doon tabax miir mi, ak ñi doon yëb, ak ñi doon sëf lu ñu yëb, kenn ku nekk dafa doon liggéey ak benn loxoom ci liggéey bi, te ak beneen loxo ba mu doon téye armaam.” Nehemi 4:17.» Acts of the Apostles, 595–597.