When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.
Ba Boroom bi duggee ci kóllëre ak Israayil gu yàgg, Mu joxe ñaari tabla yu doon njëlbéen ak màndarga kóllëre googu. Ñaari tabla yooyu itam feeñal nañu sasam Israayil gu yàgg ngir mu teewloo àddina seede su dund ci ñaari tabla yooyu. Ba Boroom bi duggee ci kóllëre ak Israayil gu bees, Mu joxe ñaari tabla yu doon njëlbéen ak màndarga kóllëre googu. Ñaari tabla yooyu itam feeñal nañu seen sasam ngir ñu teewloo àddina seede su dund ci ñeenti tabla yépp.
The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ñaari bant yi ñaari wetali yi joxoon nañu ko Israyil gu njëkk gi ci lu wér, gannaaw ba Yàlla musale leen ci jaamug Misra gu wér, te yóbbu leen jaar ci naqaru jéllug Géeju xonq wi. Diiru jamono ji Israyil gu njëkk gi ci lu wér nekkoon ci jaamug noonu, waxoon na ko ci kañ gu leer ci kàddug yonent yi ne mooy ñeenti téeméeri at ak fanweer fukk. Te bi ñuy nekk ci jaamu googu, Israyil gu njëkk gi ci lu wér fàtte woon na, ba noppi bàyyi sàmm bésub noflaay baareel bu juróom-ñaareel bés bi.
The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ñaari xàb yi ñaar, Yàlla jox na leen Israayil bu bees bu xelu gannaaw ba Mu leen musalee ci jaamono jaamug xelu gu bokk ak nootug Katolik, te Mu yóbbu leen jaarale ci réeroo bu mag ba 1844. Diiru waxtu wi Israayil bu bees bu xelu nekkoon ci noot, waxoon na ko bu leer ci kàddug yonent yi ne mooy junni ak ñaari téeméeri at ak juróom-benn-fukk, te bi mu nekkee ci noot, Israayil bu bees bu xelu fàtte na, ba noppi bàyyi sàmm bésub noflaay bu juróom-ñaareel bés bi.
In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.
Ci biirub jaar-jaar ba Yàlla joxee Musaa ñaari xeer yu bindoon ngir mu yóbbu leen ca Israyil gu yàgg ga, doomu ndeyam Aaróon dafa doon defar nataal bu wurus bu nag wu ndaw. Ñaari xeer yi yu Fukk yoon yi firndeel nañu ne Yàlla Yàlla buy fiir la, te fiiram mooy feeñ gëna ci kaw bokkaale; te ba Musaa wàccee ci tund wa, Israyil gu yàgg ga dafa doon fecc barelu wéradi ci wetu nataal bu wurus bi, bi kaarangef bi nga xam ne ki ko defar mooy ki ñu tànn woon muy waxkatub Yàlla.
And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.
Te Muus waxoon na Aaroon lépp kàdduy Boroom bi mi ko yónni woon, ak lépp kéemaan yi mu ko santoon. Noonu Muus ak Aaroon dem, dajale mboolem magi bani Israayil. Te Aaroon wax lépp kàddu yi Boroom bi waxoon Muus, te def kéemaan ya ci kanamu xeet wi. Esóod 4:28–30.
The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.
Rakku yonent bi miir ga jiite Israyil ju yàgg jii ci jaar-jaaru kóllëre ba ñaari tablaayi kóllëre yi ñu ko joxee, mooyoon ki jiite woon ngànt gu màndargaal nataalu sosa. Jëkkëru yonent jigéen bi miir ga jiite Israyil bu bees jii ci jaar-jaaru kóllëre ba ñaari tablaayi kóllëre yi ñu ko joxee, mooyoon ki jiite woon ngànt gu 1863, te 1863 mooy màndargaal ma jiitu gi ci Adventism ne dañu ko wone ni nataalu sosa la ñu teg ca bunt ba muy dugg ci buntu sarax ba.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Noonu mu ne ma ne: “Doomu nit nit, yéegal sa bët léegi jublu ca bëj-gànnaar.” Noonu ma yéegale sama bët jublu ca bëj-gànnaar; te gis naa, ca bëj-gànnaar, ci buntub sarax ba, ci duggukaay ba, nataalu kiiraay googu. Ezekiel 8:5.
The “altar” is a symbol of Christ.
“Autel” bi mooy misaal u Kirist.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Nun ngi ci safara ngir jaxase lu sell ak lu baaxul. Safara su sell bi jóge ci Yàlla lañu wara jëfandikoo ci sunuy jéego. Saraxal bu dëgg bi mooy Kirist; safara su dëgg si mooy Xel mu Sell mi. Loolu mooy sunu xelal. Xanaa bu Xel mu Sell mi jiite te gindi nit moo koy def ndimbalu wax ju wóor. Su nu soree Yàlla ak ñi Mu tànn, ba dem seet ci ay saraxal yu doxandéem, dees na nu tontu ci ni sunuy jëf mel.” Selected Messages, téere 3, 300.
The “gate” is the church.
“Bunt bi” mooy kërce gi.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Ci ruu ndigal, te gëmkat bi, kër Yàlla gi ci suuf mooy bunt asamaan. Woyug cant, ñaan, ak wax yi ndawi Kirist di wax, ñooy jumtukaay yi Yàlla teg ngir waajal askan wi ngir kër mbooloom gii ca kaw, ngir jaamu ga gën a kawe, ga amul dara ju sobe buy dugge ci moom.” Testimonies, volume 5, 491.
In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.
Ci atum 1863, Adventisme bu Laodise dafa nekk mbooloomu kërce bu ñu bind ci yoonu réew te mu bàyyi doon yëngu-yëngu. Foofu lañu “duggalee” ci jaar-jaari kërce. Ci 1863, kërceg Kirist duggoon ci benn boole ci yoon ak nguurug États-Unis. Ci at moomu itam, dañu indi ab tabloo bu dëggadi ngir wuutu ñaari xàjj yu sell yi Habakuk. Bu ñu waxee ne ñaareel xàjj ba pare na, ci wàllu jaar-jaaru yonent yi, ñi Aaróon doon misaal di waajal naataange bu dëggadi.
The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.
Ñaareelu ñaareel bi moo di artu bu gën a leer ci kaw jaamu-xonq ak màggal nataal yi. Te fa itam la Yàlla xamle jikkoom ne mooy Yàlla buy farlu. Te fa itam la tëral ndigalu ne moom dafay denc àtteb ay bon ñi ba ci ñetteelu ak ñeenteelu maas yi. Fukk i ndigal yi ay bindug jikkoy Kirist lañu.
“For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.
“Ndaxte ñu bañ Kirist, te li nekk ci toppam sax mooy njariñam, ñoom lañu ko yëggoo woon. Bàkkaaru xeet ak sankuteem, yëf yi di seede ci ñi jiite diine.”
“In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.
“Ndax ci sunu jamono, amul noonu itam ay yëngu-yëngu yu mel ni yii di liggéey? Ndax ci biir beykat yi ci toolu reseñu Boroom bi, bariwul ñiy topp tànki njiitu Yawut yi? Ndax jàngalekat yu diine yi duñu dëddu nit ñi ci li Kàddu Yàlla santaane bu leer? Falaatooke di leen yar ci topp Yoonu Yàlla, ndax duñu leen di yar ci moytu? Ci bariw mimbaar yi ci kërk yi, ñu ngi jàngal mbooloo mi ne Yoonu Yàlla warul leen. Cosaan yu nit, ndigël yu nit, ak aada yu nit, ñooñu lañuy yékkati. Reeru ak bànneexu bopp ngir may yi Yàlla jox, ñu ngi koy yokk, waaye ñu ngi bañ a jëfe sañ-sañi Yàlla.”
“In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.
«Bu nit ñàkkal yoonu Yàlla, nit ñi xamulñu li ñuy def. Yoonu Yàlla mooy bindub xarakteram. Mu ëmb pexe yi ak àtte yi yor nguuram. Ku bañ a nangu pexe yii, mooy teg boppam ci biti yoon wi gërëm ak barkey Yàlla di jaar.» Christ’s Object Lessons, 305.
The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.
Jikko Kirist mooy ay nataalam, te ci biiram nekk na ne Yàlla buy sàmm ag bëgg-bëggam. Sàmmag Yàlla jëfandikoo na ci Kirist ba mu ñaaree yoon setal kër Yàlla ga. Ci njëkk ba mu setalee kër Yàlla ga, taalibey bi doon seede liggéey boobu ñu fekk ñu màggal ci seen xel ne Mbind mi waxoon na ci sàmmag Yàlla.
And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.
Bésub Yawut ya Jews jege woon na, te Yeesu dem Yerusalem, te fekk ca kër Yàlla ga ñiy jaay nag yi ak xar yi ak pitax yi, ak ñiy soppi xaalis toog fa. Bi mu defee yar gu ndaw ci buum yu sew, mu génne lépp ci kër Yàlla ga, ñoom ak xar yi ak nag yi; mu tuur xaalisu ñiy soppi xaalis ya, baalil taabal yi. Te mu ne ñiy jaay pitax yi: Yóbbu leen fii; buleen def kër Sama Baay di këru njënd. Te taalibeyam fàttaliku ne bind nañu ko: Caq sëriñu sa kër da ma lekk. Yowaana 2:13–17.
In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.
Ci Mbind mi, ci làkk hebree ak ci làkk gereg, baat bi ñuy wax “wóor ak cér” mooy itam baat bi ñuy wax “kiiraay.” Benn baat lañu. Bi Kirist setalee kër Yàlla ga, dafaa wone woon kiiraayu Yàlla, te loolu mooy benn njàngat bu nekk ci jikkooy Yàlla, biñu xamale ci ndigël gu ñaareel gi, te rawatina dees na ko feeñal ci lu jëm ci bokkal yàlla yu dul Yàlla. Bi Musaa wàccee ci tundu wa, ak ñaari wet yu bindoon, ba mu xam li Aaróon def ak li nit ña di def, mu damm ñaari wet ya. Ñaari wet ya dañoo doon nataal gu dëgg gu kiiraay, ndaxte dañoo doon melokaan yu seen bopp yuy xamale ne Yàlla mooy Yàlla buy kiiraay. Bi Musaa dammee ñaari wet ya, dafaa doon wone kiiraay ga sax, gi ñuy xamale ci ndigël gu ñaareel gi.
And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.
Noonu Muusaa dëppoo, wàcc ca tund wa; te ñaari xàjji seede yaa nekkoon ci ay loxoom. Xàjj yaa ñu bindoon ci ñaari wet yi; ci benn wet ak ci beneen wet, bind nañu leen. Te xàjj yaa liggéeyu Yàlla lañu woon, te mbind mi mooy mbindu Yàlla, xar ci kaw xàjj ya. Bi Yosuwe déggee riw mi nit ñi di xaacu, mu ne Muusaa: “Amoon na xumbub xare ci dal ba.” Mu ne ko: “Du baatu ñiy xaacu ngir noot, du it baatu ñiy yuuxu ndax dafañu leen ëpp; waaye baatu ñiy woy laay dégg.” Te xew na ne, bi mu agsee ba jege ca dal ba, mu gis naguru yàllaa wa ak fecc ga; noonu meru Muusaa tàkk lool, mu sànni xàjj yaa jógé ci ay loxoom, daldi damm leen ci suufu tund wa. Baatu Génn ga 32:15–19.
The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”
Ñaari tabbi yi nekkoon seedeug jikko yu Yàlla. Jikko yu Yàlla mooy nataal li war a sosu ci nit ñi jaarale ko ci njubug Kirist. Ñaari tabbi yi mooy dëgg-dëgg nataal u kiñaan, te Aaróon dafa sosoon benn nataal u kiñaan bu dëggul, ca jamono jooju sax bi ñuy jox Israyil gu yàgg ga dëgg-dëgg nataal u kiñaan. Ñi Kirist sosu ci seen biir am nañu nataalam, ak mbubbam maam njubteem, waaye way màggalu Aaróon ya dañoo fecc ñu rafetul dara, ndaxte ñooy Laodise. Laodise yi ñooy “ñu bon, ñu ñàkk yërmande, ñu nekk way-ñàkk, ñu gumba, te ñu rafetul dara.”
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.
Te bi Musaa gis ne nit ña rafetulwul dara; (ndax Aaroon moo leen def rafetul, ba seen sutura xañu ci kanam seeni noon). Exodus 32:25.
In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.
Ci atum 1856, juróom-ñaar atum laata wàññi waxtaane gu dëggul gi, James ak Ellen White ñoom ñaar ñu xamale ne doxalin bi jàll na ba tàbbi ci xaalisug Laodice. Ci atum 1863, Adventism dafa nekkoon ci wàllu xol ni “rafetul te muuruwul” ni Israayil gu yàgg ga nekkoon ci lu dëgg “rafetul te muuruwul” bi ñuy fecc wër nataal bu dëggul bu kañuug jealousy. Lu dëggul li Aaron defoon, xérëm la woon buñ defaree wurus, waaye nataalu ndaw-nag la woon, te loolu rab la. Nataalu rab la woon, te itam nataal la woon ngir rab ga. Nag wu wurus wi nataalu rab la woon, waaye itam dees na ko jagleel yàlla yi Aaron waxe woon ci lu jubul ne ñoo goree Israayil ci jaamug Misra.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.
Mu jël ci seen loxo, daldi ko bind ak jumtukaayu xërëm, gannaaw loolu mu def ko naguru wërsëg; ñu ne: “Yow Israayil, yii mooy saay yàlla yi la génne réewum Misra.” Bi Aaróon gisee loolu, mu tabax sarxal fa kanamam; te Aaróon yégle ne: “Suba dina am màggal ngir Boroom bi.” Ñu jóg ci suba si ba noppi, joxe sarxi rendi-dóomal yi, indi itam sarxi jàmm yi; nit ñi toog ngir lekk ak naan, ba noppi ñu jóg ngir fo. Esod 32:4–6.
The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).
Nag wuus wi nekkoon melow rab, waaye jébbaloon na ko yàlla yu dëggul, te moo tax itam mu doon itam melow (sarax) bu ñeel rab wi. Melow moomu defoon na ko ci wurus, te loolu mooy màndarga Babilon, te doon na nag wuus, te loolu mooy melow sarax bi gëna kawe ci liggéeyu kër-yàlla ga. Jébbaloon na ko yàllayi Misra. Babilon bu nëbbu bi (ndax seede yu yépp ci waxi yonent yi dañuy tegtal mujje àddina) dafay nekk ci jigéen ju war ci kaw rab. Rab wi jigéen ji war mooy Mbooloom Xeeti Àddina bi (fukki buur), te mooy màndargay nago gi, ñàkk ngëm ak Misra. Jigéen ji boppam mooy ndugalu yoonu dëggul bu jëm ci kërce Yàlla gu dëgg gi. Nag wuus wu wurus wi Aaróon jébbal woon yàllayi Misra dafa melaloon jigéen ju bon ju mag ji ci Peeñug Yowaana fukk ak juróom-ñaareel, miy Babilon (wurus), di war ci kaw rab (Misra) ak kërce gu dëggul (nag wuus).
At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.
Ci jamono booba Aaróon tabax na sarax, te ni ñu ko leeral ba noppi, mooy Krist, sarax ju dëgg ji. Gannaaw loolu mu sos ab yoonu màggal gu fen, ndaxte mu yéglee ne bés bu tegu ci àlla bi dina am fête ci Boroom bi. Nag wu wurus wu Aaróon dafa nekkon nataal “bu” ak “ngir” rab wi, te ñu samp ko “kanam” ab Krist bu fen, te ñu tànn benn bés ngir màggal ay yoonu màggalam yu dul dëgg.
The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.
Etazini mooy kàttan gi taxawal nataalu rab wi, te gannaaw loolu mu di dàq àddina si topp ay royukaayam. Etazini am na kàttan gu muy teg boobu sistemu jaamu ci kaw àddina si, te mu def ko ci kanamu rab wi, “ca kanamam.”
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.
Noonu ma gis mala bu bees beneen jëlee ci suuf si; te amoon na ñaari wéru mel ni xar, waaye dafa waxoon ni njàngum. Te mu doon jëfandikoo bépp sañ-sañu rab wu njëkk wi ci kanamam, di tax suuf si ak ñi ci dëkk ñépp màggal rab wu njëkk wi, moomu gaana gi di rey te wér. Peeñug Yàlla 13:11, 12.
The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.
Nit ku bonkaar bi, mooy baapasi bi, mooy rab gu jóge ci géej gi ci Apokalips 13. Bu États-Unis waxee ni jinn, ci yoonu dundub Dibes bu léegi di ñëw, booba mu tàmbali di bàyyi àddina si nekk tabax naxaral bu rab ba “kanam”am. Rab ga nekk kanam États-Unis (rab gu suuf gi), mooy baapasi bi (rab gu géej gi). Baapasi bi mooy Almasi bu dëggadi, te Aaróon sampoon na xërëmam wuur gu wurus, kanam Almasi bu dëggadi, ndaxte Almasi mooy saraxalekat bu dëgg bi. Gannaaw loolu Aaróon taxawaloon na njël gu dëggadi ci jamono ju ñuy màggale, ni ko yégleb bésub màggal ga waroon a am ca ëllëg ba tegtal. États-Unis itam di bàyyi njël gu dëggadi ci jamono ju ñuy màggale, te moom itam bokk na ak bésub màggal bu dëggadi.
When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.
Bi Musaa wàccee tundu bi, werante gi nekkoon diggante nataal bu dëgg ak bu fen, bu kiñaan gi—nataalu Almasi bi walla nataalu Seytaane bi. Lu fenoon boobu dafa ànd ak Almasi bu fen (sarxalukaay bi), ag jaar-jaaru xel bu fen (Laodise), ak bésub jaamu bu fen (“ëllëg mooy ndëggu màggal Boroom bi”). Bunt golo gu wurus gi dafay tektal bunt bi nekk ci yoonub Dibeer bu bëgg a ñëw, waaye itam dafay tektal bunt bu Adfantis bu Laodise bi ci atum 1863.
In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.
Ci atum 1863, dugal bu wóorul dugg ci biir ngir sut pënd yi nekk ci géntu Miller, ni ñu leen tegtalee ci ñaari tabal yu Habakuk. Ñaari tabal yooyu dañu leen doon misaalal ci ñaari tabal yi Muuse jot ci tunduwaay ba. Ci atum 1863, ñu defee benn jokkale gu yoon ak nguurug États-Unis, ba tax tàbbi ji Millerite jeex, te ci yoon ñu bind tàbbi ji Laodise ba mu doon kanam jaamu-bu-yàlla Seventh-day Adventist. Mbooloo jokkale googu dañu ko tegtalee ci nataalu malaaka ba Aaróona defal rab wi, te ci waxu yonent yi mooy lu ñuy faramfàcce ni mooy boole Mbooloom Yàlla ak Nguur; noonu mu doon misaalu Millerites yi di samp jokkale gu Mbooloom Yàlla ak Nguur ci atum 1863, te itam di misaalu États-Unis ci ndigalu Dibéer bu bëgg a ñëw.
Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.
Yéefar yi Aaróon di fecc ci seen rafetul, te ñu doon wone xam-xamu fenn bu Laodicea, dafa mel ni ni yoonu Millerite baaxoonoon ci atum 1856. Jéemantu ruuh wi yéefar yiy fecc yi Aaróon doon tegtal, dañu ko jàppale ak jéemantu Muusaa, mi doon wone kaaraangeg Yàlla ci ay mélokaanam ngir bañ tuur. “Fecc” ci waxi yonent bi, màndarga la bu naxari, te yéefar yi Aaróon di fecc itam, dañoo tegtal woon naxari bi États-Unis di indil, ba muy gaññ àddina si mu “fecc” ci mbàndu Nebukadnésar, bi jigéen ju njaxlafu Tir di woy ay woyam.
In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.
Ci atum 1863, yëngu Millerite bu Laodicea soppi na dëkkandoo gu Ajans legal bind Laodicea Seventh-day Adventist church. Ni ko ñu xamale ci ay mbind yi weesu, ci 1863 Yeriko dekkat nañu ko, ndaxte Yeriko mooy tektal alal ju barey Laodicea te di wone itam benn dëkk bu feneen buy yéppal Yerusalem. Ci 1863, dugalug benn tablo waxkatu-yëngu bu feneen moo tektal njubtewaatug jaar-jaaru Aarón, nag wu wurus wi ak dof yu di fecc. Jaar-jaaru musiba gu Géej gu Xonq gi weesu nañu ko lu bari ci Sister White ngir leeral jaar-jaaru Adventism bu njëkk, te jëfandikoo boobu dëppoo na bu baax ak jaar-jaaru Muusaa ak Aarón ci werante gi ci mbirum nataalu jealousie bi.
In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.
Ci atum 1863, njëkk ma njëkk baatu ma njëkk ci Adventisme bu Laodise bi tàmbalee na, bi ñu defee benn nataalu kiir ci bunt bi (jëkkër gi), mi nekkoon kanam saraxal bi (Kirist). Gannaaw loolu, googu maas bu njëkk ga “dugg” na ci ab jaar-jaaru yëngu yëngu ci coxor yu bon.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Noonu mu ne ma: Doomu nit, yékkal léegi sa bët yi jublu ca bëj-gànnaar ga. Noonu ma yékkati sama bët yi jublu ca bëj-gànnaar ga, te gis naa ne ca bëj-gànnaar, ca buntu sarxalukaay ba, am na ci dugguwaay ba xërëmub sunuñeel bii. Ezekiel 8:5.
We will continue these considerations in the next article.
Dina yokkute wax yu ni mel ci article bi ci topp.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Lan mooy sunu xaalis ci jamono jii tiit ak tegu bii? Aysatu, ana reyréyl buy jóg ci kërce gi, ana naaféq, ana réer ak naxari, ana bëgg col ak taaru yaram, ana yéyéel ak mbégté, ana bëgg kilifteef! Bàkkaar yooyu yépp lëndëmloo nañu xel mi, ba tax mbir yu dul jeex duñu leen xàmmee. Ndax du nu seet Mbind mi, ngir nu xam fan la nu tollu ci jaar-jaaru àddina sii? Ndax du nu am xam-xam ci liggéey bi ñuy defal nu ci jamono jii, ak taxawaay bi nun, ñi di bàkkaarkat, war a am, bi liggéeyu jubbanti boobu di dem? Su nu amee benn fule ci muccug sunuy bakan, war na nu soppiku bu wér. War na nu seet Boroom bi ak tuub gu dëgg; war na nu, ak réccu xol bu xóot, wax sunuy bàkkaar ngir ñu far leen.”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Warunu dootu fii nekkati ci suuf su jéem a nax xel. Nungi gaaw a jegesi jeexital sunu waxtu nattu. Na baken bu nekk laaj ne: naka laa taxaw ci kanam Yàlla? Xamunu ni lu gaaw sunuy tur man a dugg ci tuñi Kirist, te sunuy mbir di leen àtte ba mujj. Ana, éy, ana lay doon ay àtte yooyu! Ndax dees na nu jàpp ni ñu jub, walla dees na nu wax ne bokk nanu ak ñu bon?”
“Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.
“Na kerk bi jóg, te tuub seetam ci kanam Yàlla ngir ay delluwaayam. Na ñiy wottu yeewu, te joxe bucc-bucc ba mu am baat bu wóor. Moy artu gu leer gi war nuy yégle. Yàlla santaane ay jaamam ne: ‘Waxal ak kàttan, bul bañ a wax, yékkal sa baat mel ni bucc-bucc, te won sama xalq ay tooñam, ak kërug Yàqoob ay bàkkaaram’ (Isaiah 58:1). Fàtte bu nit ñi war a jëfe; su loolu mënu ko amee, bépp effort du am njariñ. Doonte malaaka bu jóge asamaan wàcce ba wax ak ñoom, ay waxam du gën a am njariñ lu dul ni bu muy wax ak nopp bu sedd bu dee.”
“The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.
“Ekkaleesiya bi war a yëngu ngir jëf. Xelu Yàlla mënul a ñëw mukk ba noppi su ko yoon bi ñuulul. War na am seet bu dëgg te bu tar ci xol. War na am ñaan gu benn, gu sax, te jaarale ko ci ngëm, di jàpp promisesi Yàlla yi. War na am, du sol yaram saaku metit ni ñu ko daan def ca jamono yu yàgg ya, waaye toroxal bu xóot bu bakkan. Amunu benn sabab bu njëkk ngir bég seen bopp walla yékkati seen bopp. War na nu toroxlu ci suufu loxo bu kàttanu Yàlla. Moom dina feeñ ngir dëfël te barkeel wutkat yu dëgg yi.” Selected Messages, téere 1, 125, 126.