We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Nu ngi seet xët wi ci Esekiyel sareer fanweeri ñaari-fukk ak juróom-ñaari, wi jëkk di fésal li jëm ci waxtu bi ñuy wollee juróomeel bu baax bi ak yégle bi ñeel Laodise, te loolu mooy jur mbooloom xarekat yi di téeméeri junni ak ñeent-fukk ak ñeent-junni. Gannaaw loolu, Esekiyel dellu ci rëdd wi, te yaatal ko, ci dajale ñaari yat yi tektal nguurug Bës gi ak nguurug bëj-saalum Israayil, ngir nekk misaal bu jëm ci yoonu bi ñuy boole Yàlla ak nit ci jamono ji ñuy wollee juróomeel bu Baax bi. Bu ñaari xeet yooyu bokkee ba nekk benn xeet, Esekiyel fésal ne am nañu buur bu leen yor, te gannaaw loolu mu wax ci kóllëre gu dul jeex gi, di kóllëre gi mat ak téeméeri junni ak ñeent-fukk ak ñeent-junni, fekk muy dëggal ne nit ñi bokk ci kóllëre gu fan yu mujj yooyu dinañu am kër Yàlla gi ci seen biir ba fàww.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Nanu yokk ci rëdd woowu liggéeyu Yowaana ci natt kër Yàlla gi ci atum 1844, ba tax mu doon royukaayu natt gu mujj ga tambalee 11 fan ci Septambre 2001. Natt googu itam Sekariya wax na ci moom, te mu boole ne natt gi di ame bi Yàlla dellu di tànn Yerusalem ngir dëkk ba muy teg turam. Nu ngi di bind benn mélokaan diggante jumtukaay yi taxawal kër Yàlla gi, ak ñaari bant yi yore nguurug bëj-gànnaaru Israyil ak nguurug bëj-saalumu Israyil. Liggéeyu Kirist ci boole Yàllaam ak nittey benn téeméer ak ñeent-fukk ak ñeent ñaar-fukk ñi, ñu ngi ko firndeel ci ñaari waxi wax ju bees yi ci ñaari junniy at ak juróom-ñaar téeméeri at yi ngir tasaaroo ga ñu indiwoon ci kaw nguurug bëj-gànnaar ak nguurug bëj-saalum, ànd ak waxi wax ju bees ji ci ñaari junniy at ak ñett téeméeri at.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Ngir xam li ay bant yi ci Ezekiel di tektal ci liggéeyu xebaar bu baax bi, dafa soxla njàngum xebaar bu baax bi gu njëkk. Almasi bi nangu na sunu yaram gu daanu, gannaaw ñetti junni at ak ñent ci néew-doole gu jóg ci maam, te ñu jox ko ko jaarale ko ci Maryama. Ni mu nekke sunu Royukaay, moo won ne jaarale ko ci jëfandikoo coobareem, bu jébbaloo coobarey Baayam, man nanu daan, ni mu daane, jaarale ko ci jëfandikoo sunu coobare ci suufe coobareem. Sunu coobare dees na ko jëfandikoo, muy ngir lu baax mbaa lu bon, ci sunu bopp, moom miy kër gu mag gu bakkan bi.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Ndongo mi bëgg a dugal liggéeyu ñaari waxtu-jàng ci benn, waruñu ko bàyyi mu def li mu bëgg ci mbir mii. Jéem a yëngu ci liggéeyu ñaar yoon mooy, ci ñu bare, sonn xelu ba mu ëpp, ak bañ a jëfandikoo yaram ci noonu mu waree. Amul xel a wax ne xel man naa jàpp te digganteel lekku xel bu ëpp, te topp xel ba mu ëpp dey bàkkaar bu màgg ni laaweel yëram yu di digganteel lekk, jox xol bi bañ a am jamono yu noppaliku. Bopp mooy kër gu dëgër gu nit ku nekk mépp, te ay jikko yu bon ci lekk, ci sol, walla ci nelaw dañuy lor bopp bi, te tere jot ci li ndongo bi bëgg,—tey mën a am yoonu xel wu baax. Bépp cër wu nekk ci yaram bu ñu ko sàmmul ak tegu, dina yónnee xibaaru gaañam ba ci bopp bi. War nañu jëfandikoo muñ ak sax ci bare ngir jàngal xale yi ni ñuy sàmme seen wér-gu-yaram. War nañu xam bu baax mbir mii, ngir bépp dooleel ak cër man a gën a dëgëraliku te yëngu ci ndigal walla ci lu ñu dul teey, ba ci mujj wér-gu-yaram gu gën a baax am solo, te bopp bi daldi doole ngir muñ sonn-sonnu njàng mi.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Liggéey kóllëre gu dul jeex mooy bind yoonu Yàlla ci sunu xol ak ci sunu xel, te sunu xol ak sunu xel ñépp dañuy nekk ci “kër gu dëgër gu sunu bàkkan,” maanaam sunu boppu xel.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Xel bu góor walla jigéen du wàcc ci benn saa yoon jógé ci setug xol ak sellug dund, ba àgga ci ñaawte, yàqute ak tooñ. Dafay jël waxtu ngir soppi nit ku nit mel ne Yàlla, walla ngir suufeel ñi ñu bind ci melokaanu Yàlla, ba ñu doon ni mala, walla ni Seytaane. Ci li nuy xool lañuy soppiku. Doonte sax nit bind nañu ko ci melokaanu Boroom bi ko sàkk, waaye man naa yar ay xelam ba bàkkaar, bi mu daan sib, neex ko. Bu mu bàyyée wottu ak ñaan, mu bàyyi it a wottu dëkk baay bi, maanaam xol bi, te mu dugg ci bàkkaar ak tooñ. Xel mi dañuy suufeel, te maneesul koo yékkati jógé ci yàqute, fekk dees koy yar ngir jaamloo kàttanu yaram wu njëkk ak kàttanu xel, ba teg leen ci suufu bëgg-bëgg yu gëna ñaaw. Fàww ñu sax ci xare bu sax ak xel mu jur ci yaram; te war nañu am ndimmalu yeesal gi nekk ci yiwu Yàlla, miy yóbbu xel mi kàwe te miy ko jàngal muy xalaat lu set te sell.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Xel mi,” “xol bi,” “beyin bi” mooy “këru kaaraange buy aar ruu bi.” Këru kaaraange mooy njëg bu ñuy wara aar ngir bàkkaar bañ fa dugg.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
«Ci ñaanam ci Baay bi, Kirist jox na addina bi ab njàngale yu war a ñu xat ci xel ak ci ruu. “Lii mooy dund gu dul jeex,” la wax, “mooy ñu xam Yow, Yàlla ju dëgg ji rekk, ak Yeesu Kirist, mi Nga yónni.” John 17:3. Lii mooy njàng mu dëgg. Moo di may doole. Xam-xam gu aju ci jéef ci Yàlla ak ci Yeesu Kirist, mi Mu yónni, dafay soppi nit, def ko mu mel ni Yàlla. Dafay jox nit nguuram ci boppam, di indi bépp yëngu-yëngu ak bépp bëgg-bëggu nature bi gën a suufe ngir mu nekk suufu saytu kàttani xel yi gën a kawe. Dafay def boroomam doom Yàlla ak ndonal asamaan. Dafay dugal ko ci booloo ak xelu Ki dul àpp, te ubbi ko alali yu barey àddina si.» Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“Doole yu kawe yi” dees leen war a jëfandikoo ngir teye te teg ci suuf “dëgg-dëgg ak bëgg-bëgg yu nature bu suufe bi.” Doole yu kawe yi nekk nañu ci xel mi, te mooy “bokkeel ak xelu Ki Dul Jeex,” loolu “mooy soppi nit, mu mel ni Njàngale Yàlla.” Ci jamono ju màndarga jiiroole gi ci ñent-fukk ak ñeent junni, melow rab wi dafay sosu ci benn kuréel, te melow Almasi bi ci beneen kuréel. Li matal soppi ga mooy jokkoo xel yi. Ñi am xel bu yaram walla xel bu soxna si, ni Pawulo ko waxe, ñoom dañuy sos melow yaram gi—rab wi. Ñi jot ci xelu Almasi bi, ñoom dañuy sos melow Almasi bi. Digeb kóllëre gi mooy ne man nanu jot ci xelu Almasi bi ci soppeeku gi, doonte ñépp ñu ngi juddu ak xel bu yaram.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Na ngeen am xel moo mel ni mi nekkon itam ci Kirist Yeesu: moom mi nekkoon ci melow Yàlla, te jàppul woon ne yemoo ak Yàlla di sàcc walla di jël lu dulam; waaye deful dara ngir màggal boppam, te sol boppam melow jaam, nekk ci niroo ak nit ñi; te bi ñu ko fekkée ci melow nit, toroxlu na boppam, ba déggal ba ci dee, jaxasoo ci dee bu bant ba. Filib 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
War na am xelum Kirist ci sunu biir, ni mu nekkoon itam ci Kirist, ndaxte ñu bind nañu nu ci Nataalam. Waaye amunu xel woowu; xelu suuf lanu yor, te ñu jaay nañu nu ci bànneex bàkkaar.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Kon nag am, amul dara ñaawteef ci kaw ñi nekk ci Kirist Yeesu, ñi doxul topp yaram waaye topp Xelum mi. Ndaxte yoonu Xelum dund gi ci Kirist Yeesu gore na ma ci yoonu bàkkaar ak dee. Ndax li yoon wi mënul woon def, ndax dafa néew doole jaarale ko ci yaram, Yàlla, bi mu yonnee Doomam ci melokaanu yaramu bàkkaar, te ngir bàkkaar, daan na bàkkaar ci yaram: ngir njubteg yoon wi mat ci nun, ñoom ñi doxul topp yaram waaye topp Xelum mi. Ndaxte ñi topp yaram, xalaat nañu ci mbiri yaram; waaye ñi topp Xelum, ci mbiri Xelum lañuy xalaat. Ndaxte xalaatu yaram dee la; waaye xalaatu Xelum dund ak jàmm la. Ndaxte xalaatu yaram noonoo la ci Yàlla; ndaxte sujulul ci yoonu Yàlla, te sax mënul ko. Kon nag, ñi nekk ci yaram mënuñu neexal Yàlla. Waaye yéen nekkugeen ci yaram, waaye ci Xelum, bu fekkee ne Xelu Yàlla dëkk ci yéen. Léegi ku amul Xelu Kirist, bokkul ci moom. Te su fekkee ne Kirist nekk na ci yéen, yaram wi dee na ndax bàkkaar; waaye Xelum dund la ndax njub. Room 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Nekk ci ngir Xelum, mooy dund; te nekk ci yaram, mooy dee. Yaram mooy tabiitu gën a suufe, te mooy cosaanu sunuy xel ak sunuy yëg-yëg. Tabiitu yaram buy suufe war nañu ko jiite ak tabiit bu gën a kawe, te loolu di ame ci jëfandikoo sunuy coobare ngir topp ak dëppook Xelum Mu Sell mi. Sunuy xel yu kaw yu bokk ci yaram man nañu soppi fii ak léegi, waaye sunu tabiit bu suufe war na xaar Ñëw ga Ñaareel ba ngir soppi.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Ñaari yi Ezekiel ñaar, dañuy wax ci benn yaari bu ñu wone ni mooy kër gu ëmb kër gi, te yaari boobu jeex na ci atum 1798. Moo nekkoon bu mat sëkk, ñu ko xarale woon bu baax ci diggante junni ak juróom-benn fukk ak juróom-benn at yu ñu doon jaasoo ak rawatina dëkkandoog ñi bokk ci pagaan, di taal gàngoor gi, ak junni ak juróom-benn fukk ak juróom-benn at yu papaale di taal gàngoor gi. Yaari boobu doonul melokaanu taal kër Yàlla ga, ndaxte kër Yàlla ga nekkoon na ca nguur gu bëj-gànnaaru. Gàngoor gi pagaan ak papaale taaloon, kër nit la woon, waaye ci mbirum nguur gu bëj-gànnaaru, mooy yaram wi, te nguur gu bëj-gànnaaru mooy fa Yàlla tànn bërab bi mu tëj bopp bi. Nguur gu bëj-saalu mooy yaram wi, nguur gu bëj-gànnaaru mooy bopp bi.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Ñaari réewu bëj-gànnaar bi ñaari xaajam yu 1260 at, dañoo doon tegtal ñaari xeetu jëme ci bàkkaar ci kër yaram gi, ni ko tegtale mi warale ci jëfandikukat yu njëkk ak yu ñu yar. Bokk ci càkkute yu bàkkaar yu ñu njëkk a jële woon la bokk ci diiney ñaawtéef yi, te nangu gi papalisme nangu diiney càkkute yooyu, mooy tegtal jëme yu ñu yar ci bàkkaar. Ci benn xaalis walla beneen, kër yaram gi mënul woon a soppeeku ba Kàddu Ñëw Gi Ñaareel bi, ba tax bant bu réewu bëj-gànnaar bi yàgg ba 1798 rekk, te ba ñu waxee Yowaana mu natt kër Yàlla gi, war nañu bàyyi bant boobu.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Baati bi “soppe” mooy jëfandikoo ngir tekki wërante walla coppite gu jëm ci benn xaalis wala tolluwaay ba ci beneen. Bi Aadama ak Awa bàkkee, ñu “soppikoo” leen jële ci seen njàlbéen xaalis, ndaxte Yàlla moo leen bindoon ci matug, ci melokaanam, te kàttan yu kawe yi di nguuru ci kaw kàttan yu suufe yi. Bi ñu bàkkee, ñu “soppiku” nekk nit ku kàttan yu suufe yi jël nguur gi ci kaw kàttan yu kawe yi. Te ñu jottali woon xaalis boobu ci seen njaboot yépp.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Ci digganteeb yonent ci ñaari bant yi ci kàddug yonent Esëkiel, Boroom bi tànn na Yerusalem ngir mu nekk bopp bi, dëkkub buur ba toog. Waroon na nekk kàttan gu gën a kawe. Ci misaalum ñaari bant yi, nguur gu bëj-saalumoon gi moo doon kàttan gu gën a suufe ci mbirum nguur gu gën a kawe gi ca bëj-gànnaar. Coppite gi ñu firndeel ci jamono ji waroon a boole ñaari bant yi, dafa laajoon ngir nguur gu bëj-saalumoon gi dellu ci taxawaayam bu mel ni bopp bi. Waroon nañu ko soppi jëm ci nguur gu bëj-gànnaar, ndaxte ca jamono jooju moo booleek buur bu dëgg bi ca bëj-gànnaar, te lëkkalook néegub gangunaay bi bu nguur gu dëgg gi ca bëj-gànnaar.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Ndax li tax nguur gu bëj-gànnaar gi dafa yàgg ba ci 1798 rekk, te ñu wax Yowaana mu bàyyi kër gu bit bi, gi yàggoon ba ci 1798 rekk. Nguur gu bëj-saalum gi dina booleeku ak yat wu ñaari junni ak ñetti téeméer ci dikkub malaaka bu ñetteel bi, waaye nguur gu bëj-gànnaar gi dina jeex bi booleb Yàlla ak nit matalee ci biir ñaari néegu kër Yàlla ga, yi Yowaana nattoona ca noonu. Nguur gu bëj-gànnaar gi dafa jokkoo woon ak nguur gu bëj-saalum gi jaarale ko ci lëkkaleb ñeent-fukk ak juróom-benn, ci dikkub malaaka bu ñetteel bi, waaye dafa nekkoonul jokkoo bu jub ak 1844, ni ko nguur gu bëj-saalum gi nekke.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Nguuru bëj-saalu bi boolewoon nañu ko ak kër Yàlla gu juróom-benn-fukk ak juróom-benn at, ak itam ak booloo gi diggante Yàlla-néeg ak nit-néeg, ni ko téye ñaari téeméeri ak ñaar-fukk at. Nguuru bëj-gànnaar gi ci 1798 moo màndargaal sampug kër Yàlla gu juróom-benn-fukk ak juróom-benn at, waaye foofa la yam, ndaxte ni mu doon sampu, dafa teewal yaram wi Kirist jël ci boppam; te ñu reyoon na yaramam dale ca sampug àddina. Bépp kër Yàlla mën nañu ko jëfandikoo ni màndarga yu weesante, te sampug juróom-benn-fukk ak juróom-benn at bi ci 1798, mi ngi jox xamle ne mooy yaramam gu nit, te jeexitalu juróom-benn-fukk ak juróom-benn at yooyu ci 1844, mi ngi jox xamle ne mooy Yàlla-néegam.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Mbooloo mi ñu daan ba ci suufu ba àgg 1798 doonul kër Yàlla gu sell gi, doonte kër Yàlla gu sell gi moom dees na ko wone ni ñu daan ko ba ci suufu ci jamono jooju; waaye daan boobu mi ngi doon am ci nguur gu bëj-gànnaar gi, fa Yàlla tànne Yéerusalem ngir teg fa ay këram gu sell ak turam. Mbooloo mi ñu daan ba ci suufu, dafa doon tegtal xeet yi dul Yawut yi; dafa doon tegtal yaram wi.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Bi Aadama ak Awa bàkkee, “juróom-ñaari yoon” yi di juróom-ñaari junni at yu nit ñi diñu leen dóor di leen nootal ci bàkkaar tàmbalee na. Ca jamono jooju, Mburu mi ñu reyoon dale ci sosug àddina, moo joxe der yu mburu ngir muur mbubbuñu bàkkaaru nit ñi. Bi nootug nit ñi jeexee ci 1798, Mburu mi, miy fondemaŋ te tabaxkat bu bépp melokaan gu sellaloo gu kër Yàlla, ñu ko reyatiwaat. Foofa la nguur gu bëj-gànnaar gi, ak kërug nit gi ñu fa tegtaloon, jeexee.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
At 1798 la la woonoon bi neexëb antikiriis bu dëggul bi, gannaaw ba mu seedel saaytaaneem ci ñetti at ak genn-wàll yu yonent yi, yi tambalee ak kàttanam ca atum 538, te lu jiitu loolu mooy ñetti-fukk at yu waajal yu tambalee ca atum 508. Loolu nekkoon na noonuw saaytaan ci màndargay Kirist ci ñetti-fukk atam yu waajal yu tambalee ca njuróomam, te mu jeex ca kàttanam, ba ñu ko sóobe ci ndox, te gannaaw loolu mu joxe seedeem diirub ñetti at ak genn-wàll yu dëgg la, ba kera mu agsi ci fañ gu Ubbi gi ñu rendi woon dale ko ca sosug àddina, ba ñu ko daaj. Noonu la yooniw kàddugaam mattee ne, bu kër Yàlla gi yàquee, dina ko yékkati ci ñetti fan.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Moom moo taxaw ay ki yékkati këram gu sell gi diw wàllu yaramam, ndaxte dooley Yàllaa-gi ci moom moo àggal ndekkite gi, ndaxte Yàllaa-gi ci moom deewuñu ko ci daajale gi ca bant ba, waaye nitam rekk moo dee ca bant ba, ndaxte Yàlla manul dee.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Man naa moo ngi tekkat, te man naa dund’ (Yowaana 11:25). Ki waxoon ne: ‘Damay joxe sama bakkan, ngir ma man koo jëlati’ (Yowaana 10:17), génn na ca bàmmeel ba, dund gi nekkoon ci moom ci boppam. Nit ku ne dee na; waaye Yàllaay moom deewul. Ci ay jëfandikoo-yàllaam, Kirist moom amoon na kàttan gu man a dagg moom yii dee tëj. Moom day wax ne am na dund ci moom ci boppam ngir dundloo ku neex ko.” Selected Messages, téere 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
Ci atum 1798, kërgub nit ku nekk melokaane nit, moom mbooloom “nguur gi nekk ci bëj-gànnaar”, agsi na ci mujjam, ndaxte ni mu nekke woon melokaanu bindu suuf, mënu ko woon soppi ba keraale ba ci dekkiwaat ga ci Ñëwug Ñaareel ga. Waaye moo xamle woon saxalug ñaar-fukk ak juróom-benn at yi, ba Kirist taxawalewaat kërgub ga nga man a soppi, te nguur gi nekk ci bëj-saalum dafa ko feeñal, mi nekkoon melokaanu kàttan yu kawe yi ci xel mi, te kooku mooy li ñuy soppi saa si bàkkaarkat bi gis na sellal gi.
“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 dal bi Kirist moom ci boppam tëj, apostool yi tabax nañu ci mbooloom Yàlla. Ci Mbind mi, daanakaayu tabax kër-yu-sell bi lañuy bari yoon jëfandikoo ngir leeral tabaxug mbooloom gëmkat yi. Sekariya tudd na Kirist ne mooy Carax ga war a tabax kër-u-Aji Boroom bi. Mu wax itam ne xeeti ñi dul Yawut dinañu dimbali ci liggéey bi: ‘Ñi dëkk fu sore dinañu ñëw tabax ci kër-u-Aji Boroom bi;’ te Isayi wax na ne, ‘Doomi tukkikat yi dinañu tabaxaat sa tata yi.’ Sekariya 6:12, 15; Isayi 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.
“Biñ ci bind ci tabaxug kër-yàlla bii, Piye nee na: ‘Ngeen dikk ci moom, muy doj wu dund, nit ñi bañ ko dëgg, waaye Yàlla tànn ko te mu am njariñ; yeen itam, mel ni ay doj yu dund, dees leen di tabax ngir ngeen nekk kër gu xel mu sell, ak saraxalekat yu sell, ngir joxe saraxi xel yu Yeesu Kirist def ay yu Yàlla nangu.’ 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 biir Yawut yi ak xeeti àddina yi, ndaw yi liggéeyoon nañu fa, di génne doj yu ñuy teg ci fondamaa bi. Ci bataaxalam bu mu yónnee way gëm yi ca Efes, Pool wax na: ‘Kon nag, dootuleen ay doxandéem ak ay gan, waaye bokk ngeen dëkk ak gaayi sell yi, te ngeen bokk kër Yàlla; te tabaxees na leen ci fondamaa ndaw yi ak yonent yi, te Krist Yeesu moom ci boppam mooy doj wu koñ wi gën a mag; ci moom tabax bi bépp, buñ ko dëppoo bu baax, di màgg ba nekk kër gu sell ci Boroom bi: ci moom yéen itam ñungi leen di tabaxandoo ngir nekk kër gu Yàlla jaarale ko ci Xel 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 moom Korent yi mu bind ne: «Ci yiwug Yàlla wiñ ma jox, ni sangara bu xam njekkër, maa teg wàll bi, te keneen di ci tabax. Waaye na ku nekk moytu ni muy tabaxe ci kawam. Ndaxte kenn manul teg beneen wàll wu dul wi ñu tëgge ba noppi, mooy Yeesu Kirist. Léegi su fekkee ne kenn di tabax ci wàll woowu wurus, xaalis, doj yu jafe a am, bant, ñax, mbaa mboq; liggéeyu ku nekk dina feeñ, ndaxte bés bi dina ko xamle, ndaxte dees na ko feeñale ci safara; te safara si dina nattu liggéeyu ku nekk, xam ni muy mel.» 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, 596.
«Ndaw yi tabax nañu ci kaw dëgër gu wóor, mooy Doj wu Fés ba fàww. Ci yokk boobu lañu indi doj yi ñu gas ci àddina. Waaye tabaxkat yi liggéeyuñu ci lu amul tere. Seen liggéey dafa doon lu metti lool ndax bëgg-bàyyi ak bëggul yu noon yi Kirist di def. War nañu woon a xeex ak yéene yu ñaaw, xalaat yu ñu jàpp ci bëccëg, ak bañ gu metti gu ñi di tabax ci kaw yokk gu dul dëgg. Ñu bare ci ñi liggéeyoon ni tabaxkat yu kërg Yàlla, manees na leen a méngale ak tabaxkat yi miir ma ca fan yi Néemiya, ci ñoom lañu bind ne: “Ñi daan tabax miir ma, ak ñi doon yëb, ak ñi doon sédd, ku nekk daan liggéey ak benn loxo ci liggéey bi, te ak beneen loxoam daan tëye ngànnaay.” Néemiya 4:17.» Acts of the Apostles, 595, 596.
We will continue this study in the next article.
Dañuy jàng mi ci xëtu bind bu ci topp.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
“Mbëggeelu nit ki feesaloon na asamaan gépp ak naqar. Addina bi Yàlla bind woon, mboolem bàkkaar dafa ko yàq ak alag ga, te ñu koy dëkk di ay mbindeef yu ñu dogal woon njàqare ak dee. Kenn gisul woon benn pexe ngir muccal ña tooñ yoon wi. Malaaka yi bàyyi woon séen woyu cant. Ci biir kër yu asamaan yi yépp amoon na jooy ak naqar ndax yàqu gu bàkkaar indi woon.”
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Doomu Yàlla bi, Kilifa bu màgg bu ndamug asamaan, yërëm na xeetu nit ku daanu gi. Xolam yëngu na ak yërmande gu dul jeex bi ay metit yu àddina ju sànku ji di yéeg ci kanamam. Waaye mbëggeel gu sell gu Yàlla tabaxoon na pexe ngir nit man a jot njot. Yoonu Yàlla bi ñu toogaloon daan laaj bakkanu bàkkaarkat bi. Ci bépp àddina si yépp, amoon na kenn rekk ku man, ngir nit, feesal ay laajam. Gannaaw yoonu Yàlla bi sell na ni Yàlla ci boppam, kenn ku yam ak Yàlla rekk moo man a def njot ngir tooñam. Kenn kudul Kirist moo man a joto nit ku daanu ci musiba yoonu Yàlla te delloo ko ci déggoo ak Asamaan. Kirist dina yeb ci boppam tooñ ak rusug bàkkaar—bàkkaar bu naqarlu Yàlla ju sell ba tax mu war a xàjjal Baay bi ak Doomam. Kirist dina law ci xotu njàqare ngir musal xeetu nit ñiñu yàqu.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Kanamam Baay bi mu ñaanoon ngir bakkaarakat bi, booleb asamaan bépp doon xaar njalbéen ga ak farlu gu baat du man a wax. Jàppale ju kumpa jooju yàgg na lool—‘pexe ju jàmm’ (Sakariya 6:13)—ngir doom yu nit yu daanu. Pexe mucc gi sampoon na ko laata suuf sosu; ndaxte Kirist mooy ‘Xar miñu reyoon dale ci tëmbëli àddina’ (Peeñu 13:8); waaye doon na jàmbaarloo, sax ak Buur biif ak àddina si, ngir joxe Doomam mu dee ngir xeetuñu njoort yi. Waaye ‘Yàlla bëgg na àddina ba keroog jox na Doomam ju amul moroom, ngir képp ku ko gëm bañ a sànku waaye am dund gu dul jeex.’ Yowaana 3:16. Aka kumpa njot gu xewu gi! aka mbëggeelug Yàlla ngir àddina su ko bëggul woon! Kan moo man a xam xóotay mbëggeel googu guy ‘jëgëral xam-xam’? Ci jamono yu dul jeex, xel yu dul dee, di wut a xam kumpay mbëggeel googu duñu man a xam, dinañu waaru te sujjóot.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Yàlla waroon a feeñ ci Kirist, di ‘juboole àddina ak boppam.’ 2 Corinthians 5:19. Nit ku neexuloon ba lool ndax bàkkaar, ba tax ne mënuloon ci boppam a dugg ci jàmm ak ki natuream di sell ak yiw. Waaye Kirist, gannaaw bi mu jotee nit ci àtteb yoon wi, mën na jox doole buy jóge ci Yàlla ngir bokk ak jëf ju nit di def. Noonu, jaarale ko ci tuub ci kanam Yàlla ak ngëm ci Kirist, doom yi Aadama yu daanu woon mën nañu delluwaat nekk ‘doomi Yàlla.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.