The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
Ñaari ñent ñaaw yi ci Ezekiel saraxu juróom-ñaar, dañuy tegtal ñeenti xeetu Israyil bu bees; te tambali Israyil bu bees, dafa amoon misaal ci tambali Israyil gu mag ga. Ñaari jaar-jaari tambali yooyu, ñoom ñépp seede nañu ne mujju Israyil bu bees dina agsi ci yoonu Dibéer buy ñëw léegi. Ñaari tambaliy Israyil yi, moom gu mag gu dëgg-dëgg ak moom gu bees gu ruu, jaar-jaaru tambali nguurug bëj-gànnaar gu Israyil, ba muy tasoo ak Yuda, moo leen di seedeel.
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
Bi Israayil bu yàgg a jóggee samp nañu nagg wu wurus wi, dañu génn woon ca Misra ngir am amalug waxu waxu yonent bi doon wone ne Yàlla dina leen def nguur. Jaar-jaaru Yeroboam, buur bu njëkk bu nguuru bëj-gànnaaru Israayil, ëmb na sax jikko yu mel noonu. Yeroboam dawoon na ba ca Misra ngir rëcc meru Suleymaan. Yonent bi tudd Ayiya joxoon na ko digeb yonent ne dina nekk buur ci fukki giir yi ci ñaar-fukk ak ñaar giiru Israayil. Bala waxu waxu yonent boobu di am amal, Yeroboam dafa dawoon ba ca Misra ngir soreel boppam ak Suleymaan, ba keraak ba Suleymaan dee.
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:) 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.
Ba mu amoon na ca jamono jooju, bi Yéroboam génnee Yerusalem, Yàlla jiy wax Ahija wa Silo daje ko ci yoon wi; te moo soloon mbubb mu bees; ñoom ñaar rekk a nekkoon ci tool ba. Noonu Ahija jàpp mbubb mu bees, mi mu soloon, dagg ko ci fukkii ñaari xaaj. Mu ne Yéroboam: “Jëlal sa bopp fukki xaaj; ndaxte nii la Aji Sax ji, Yàllay Israayil, waxe: Xoolal, dinaa dindi nguur gi ci loxob Suleymaan, te jox la fukki xeet. (Waaye benn xeet dina ko des ngir sama jaam Daawuda ak ngir Yerusalem, dëkk bi ma tànn ci biir xeeti Israayil yépp.) Ndaxte dañu ma bàyyi, te jaamu Astarot, yàlla ju waa Sidon, ak Kemosh, yàllay waa Mowab, ak Milkom, yàllay waa Amon; te dootuñu dox ci samay yoon, ngir def li jub ci samay bët, ak ngir sàmm samay ndigal ak samay àtte, ni ko Daawuda, baayam, daan defe. Waaye du maa dindi nguur gépp ci loxoom; waaye dinaa ko def kilifa fan yépp yu mu dund, ngir sama jaam Daawuda, ki ma tànn, ndaxte moo sàmm sama ndigal ak samay sàrt. Waaye dinaa dindi nguur gi ci loxob doomam, te jox la ko, mooy fukki xeet. Te doomam dinaa ko jox benn xeet, ngir Daawuda, sama jaam, am leer ba fàww ci sama kanam ci Yerusalem, dëkk bi ma tànn ngir teg fa sama tur.”
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
Te maa ngi jël la, te yaay nguuru ni sa xol bëggépp, te yaay buur ci kaw Israyil. Te dina am ne, su fekkee dangay déggal lépp li ma la digal, te dox ci sama yoon yi, te def li jub ci sama kanam, ngir sàmm sama ndigël ak sama santaane yi, ni Daawuda, sama jaam, defoon ko; kon dinaa nekk ak yaw, te tabaxal la kër gu sax, ni ma ko tabaxale woon Daawuda, te may la Israyil. Te ndax loolu, dinaa toroxal njabootu Daawuda, waaye du ba fàww. Moo tax Suleymaan wut a rey Yeroboam. Te Yeroboam jóg, daw dem Misra, ca Sisaak buurub Misra, te nekk Misra ba ci deeji Suleymaan. Te yeneen jëf yi Suleymaan def, ak lépp li mu def, ak xelam, ndax bindeesuñu leen ci téereb jëfi Suleymaan? Te àpp bi Suleymaan nguuru ca Yerusalem ci kaw Israyil gépp moo doon ñeent-fukk at. Te Suleymaan nelaw ak ay baayam, te suul ko ca dëkku Daawuda baayam; te Rexaboam doomam nguur ci bérabam. 1 Buur Ya 11:28–43.
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
Bi buur Suleymaan deewee, buur gi war na séddoo, te Yerobowam war na doon buur ci fukki giir yu bëj-gànnaari, te doomu Suleymaan, Rexobowam, war na doon buur ca Yerusalem. Bala ñu séddoo giir yi, dafa waroon ne Yerobowam génne Misra.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
Te Rehobowam demoon na Sikem, ndaxte Israyil gépp dafa ñëwone Sikem ngir def ko buur. Ba loolu amee, Yerobowam doomu Nebat, mi nekkoon ba tey Misra, bi mu ko déggee, (ndaxte dafa daw woon dëkkitu buur Suleymaan, te Yerobowam dëkk Misra;) ñu yónnee woo ko. Noonu Yerobowam ak mbooloom Israyil mépp ñëw, wax ak Rehobowam ne ko: “Sa baay dafa tax nu yëg yoonu jaam ju metti; léegi nag yombalal liggéeyu metti bu sa baay ak yokk wu diis wi mu nu teg woon, te dinanu la jaam.” Mu ne leen: “Demleen, ba ñetti fan weesu, ngeen dellusi ci man.” Noonu nit ñi dem. 1 Buur Ya 12:1–5.
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
Nettali Rehobowam defe yëggoon ci biir ñetti fan yi, jox na tooñ bi ci ba mu réccu xel xale yi mag ña, waaye tasug xeeti yi dafa nekkoon lu ñu waxoon ci kàddug yonent yi, ba tax na ne dina amoon ak benn yoon walla beneen. Am na solo nu seet fii ngir benn mbind mu ëllëg ne, yoonu tas googu dañoo ko tàggale woon bu leer ne mooy ñetti fan. Ñaari nguur yi delluwaat di benn nguur ci jamonoy Millerites yi, te bi xeeti bëj-gànnaar ak bëj-saalum doon benn nguur ci jamonoy Millerites yi, mooy jamonoy ñëwug ñetti malaaka yi ci Peeñu Yowaana saar 14. Ñetti malaaka yooyu ci jamonoy Millerites yi dañoo leen misaale woon ak ñetti fan yi ci dogalu Rehobowam. Ñeent-fukk ak juróom-benn at yooyu, bi ñetti malaaka yi agsee, dale ci 1798 ba 1844, noonu itam dañoo doon ñetti fan yu misaal, yi Kirist waxoon ci Yowaana saar 2 ne dinañu soxla ngir Mu yékkati kër Yàlla gu ñu daaneeloon; waaye wàll woowu ci njàng mi mooy lu ñu jagleel benn mbind mu ëllëg.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Bi Rehobowam yéenee ay waxam bu ñàkk xel ga ci mujju ñetti fan yi, nguur-ngi dafa xaajoo.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
Noonu bi Israyil gépp yéen ne buur bi déglu leenul, nit ñi tontu buur bi ne: “Lan la nu bokk ak Daawuda? Amunu cér ci doomu Yese bi. Seeni kër, yeen Israyil! Léegi, Daawuda, xoolal sa kër.” Noonu Israyil dem seeni kër. Waaye ñi bokkoon ci askanu Israyil te dëkk ci dëkk yaa Yuda, Roboam moom moo leen nguuru. Gannaaw loolu buur Roboam yónnee Adoraam, mi nekkoon ci wàllug galag gi; te Israyil gépp sànni ko ay xeer, ba mu dee. Moo tax buur Roboam gaaw na ñëw yéeg ci wotoom ngir daw Yerusalem. Noonu Israyil dogal na bàyyi kërg Daawuda ba tey jii. Te xew na ne, bi Israyil gépp déggee ne Yerobowam dellusi na, ñu yónnee woo ko ci mbooloo mi, teg ko buur ci kaw Israyil gépp; kenn toppul kërg Daawuda, kudul reeni Yuda doŋŋ. 1 Buur Ya 12:16–20.
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
Yoonu ne waxoon ne dinañ jox Jerobowam nguur, am na mat, te mat na ca jamono ji mu génn Misra. Ndax mu daan bëggul seen-géeju Yàlla bi nekkoon ci dëkkub Yerusalem, dëkk bi Yàlla tànn woon ngir teg fa turam, Jerobowam tàmbalee sos benn sanctuaire bu dëppoo-wul ak dëgg, ak saraxalekat yi, ak liggéeyu jaamu Yàlla bi ñu santaane woon ne ñoom rekk lañu ko war a matal ci Yerusalem. Liggéeyu Jerobowam ci tabax benn sistemu jaamu Yàlla bu dëppoo-wul ak dëgg ci fukki xeeti bés gu bëj-gànnaar yi, mooy benn wërante gu jub ak fippu Aaróon ak nagu wurus gi; noonu, muy joxaat beneen seede, du ngir bëgg a wax rekk ci yoonu Dibeer bu agsi lu gaaw, waaye itam ci fippu atum 1863.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Te Yeroboam wax ci biiram ne: Léegi nguur gi dina dellu ci kër Daawuda. Su xeet wii demée Yerusalem ngir jébbal sarax ci kër Aji Sax ji, xolum xeet wii dina dellu ci seen boroom, maanaam ci Rexoboam buur bu Yuda; dinañu ma rey te dellu ci Rexoboam buur bu Yuda. Noonu buur bi gisal ndigtal, def ñaari nag yu wurus, ne leen: Dafa metti ci yeen ngeen yéeg Yerusalem; xoolleen seeni yàlla, Ésarayil, yi leen génnéewoon réewum Misra. Mu teg kenn ci Betel, te beneen bi mu def ko ci Dan. Loolu daldi nekk bàkkaar, ndax nit ñi dem nañu jaamu kanam kenn ba ca Dan. Mu tabax itam kër yu bérab yu kawe yi, te fal sarxalkat yu bokk ci gën a suufe ci nit ña, yu nekkul woon ci doom Lewi yi. Te Yeroboam tëral na benn màggal ci weeru juróom-ñett ba, ca fukki fan ak juróom-ñaaru weer wa, mel ni màggal mi nekk ci Yuda, te mu jébbal ci saraxal ba. Noonu la defee ci Betel, di saraxal ci nag yi mu defoon; te mu samp ci Betel sarxalkati bérab yu kawe yi mu defoon. Noonu mu jébbal ci saraxal bi mu defoon ci Betel ca fukki fan ak juróom-ñaaru weeru juróom-ñett ba, maanaam ci weer wi mu xalaatewoon ci xolam; te mu tëral màggalal njabootu Ésarayil yi; te mu yéeg ca saraxal ba, taal cuuraay. 1 Buur ya 12:26–33.
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
Bëggub Yarobowam joxe beneen rëddoo bu dëgg ngir tëj ci kow béggee Aaróon, béggee geenu Protestaaŋ bi ci atum 1863, ak béggee geenu Répiblikeen bi ci yoonu Dimaas bi di ñëw léegi; te ci def loolu, mu yaatal seede gi yonent yi wax. Ci béggee xaritu wurus Aaróon, Boroom bi soppi na yoon wi Mu dogaloon ngir tànn njabootu saraxalekat yi.
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
Bala ngir mboolem bi, doom ji njëkk ci xeet wu nekk waroon na bokk ci saraxalekat yi. Waaye ci ngànnaay buurug wurus bi ci jamonoy Aaróon, xeetu Lewi rekk a taxaw ak Musaa. Moo tax Yàlla soppiwul yoon wi Mu teg woon ngir jox nit ñi ci saraxalekat yi, te dale ko ca jamono jooju sax, njabootu Lewi rekk a doon saraxalekat yi.
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
Ba Muuse gis ne nit ñi nekk nañu ci rafetul; (ndax Aaróona defoon na leen ñu rafetul ngir seen gàcce ci kanam seeni noon;) noonu Muuse taxaw ci buntu dal bi, ne: Kan moo bokk ak Boroom bi? na ñëw ci man. Kon bépp doom Lewi dajaloo ca moom. Muuse ne leen: Nii la Aji Sax ji Yàlla Israyil waxe: Na ku nekk takk sa saamar ci sa wet, te ngeen dugg ak génn, buntu ba buntu, ci biir dal bi, te rey ku nekk sa mbokk, ak ku nekk sa xarit, ak ku nekk sa dëkkandoo. Doomi Lewi daldi def ni ko Muuse waxe; te ca bés booba, lu tollu ci ñetti junni góor a daanu ci nit ña. Esóodu 32:25–28.
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
Yerobowam dafa mel liggéey gi Yàlla mataloon ci ngëmbu Aaroŋ, ba Yàlla saxalee woon benn sarxalkat bu bees jógé ci giiru Lewi; ndaxte Yerobowam “defoon na sarxalkat yu jógé ci gën a suufe ci nit ñi, te bokkuñuwoon ci doom-i Lewi.” Ngëmbu gi amoon ca njàlbéenu nguurug fukki giir yu bëj-gànnaar yi, méngoo na ak ngëmbu Aaroŋ ak ña dof yi di fecc. Ngëmbu gi amoon na gannaaw ba ñu génné Misra, ngir matale ab yónent bu digoon ne dees na saxal ab nguur. Ci ñaari mbir yi, dees na saxaloon benn sarxalkat bu bees, te loolu mooy soppi ndigalu njëkk bi ñuy tànne sarxalkat.
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
Ndongo lu wurus Aaróon bi dafa dellu, waaye Yerobóam yokk na ko ñaari yoon, ndax moom def na ñaari nag yu ndaw yu wurus te samp leen ci ñaari dëkk. Dëkku Dan dafay tegtal yoonu nguur, ndaxte Dan tekki na “àtte”, te dëkku Bethel dafay tegtal yoonu kër Yàlla, ndaxte Bethel tekki na “këru Yàlla”. Nag yu ndaw yu wurus ya amoon nañu benn tegtal ak nag wu ndaw wu Aaróon, waaye ak seede su gën a yokku ci booloo kër Yàlla ak nguur, ni ko ñaari dëkk ya tegtale. Nag wu ndaw mooyoon sarax su gën a kawe ci yoonu bokkaale, ba tax mu tegtal sarax su fen buy wuutu Kirist. Wurus mooy misaalub Babilon, te nag wu ndaw wa nekkoon na nataalub rab. Naka la Aaróon sampoon bés bu dëggul ngir jaamu, noonu itam Yerobóam samp na benn bésub màggal, te mu wóor ne bés boobu bokkul ak waxtuw jaamu ju dëgg ji ca Yerusalem.
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
Lépp yépp yu jëf yi nekk ci yoonu Dimas bu bëgg a ñëw ga am nañu ndenc ci seede Jeroboam ci ndàndu moytoo; sarax bu fen bi (nag wi), Almasi bu fen bi (buntu sarax ba), nataalu rab wi (boole Mbooloo ak Réew), bésu jaamu bu fen bi (Dimas), ak sarxalkat gu nekk lu jëfandikoo ngir wuutu dëgg.
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
Tambali Israayil gu yàgg ba tey, tambali fukki giir yu bëj-gànnaar yi ci melokaanam, ak tambali Aadaŋtisam, ñépp a am benn bokk yu yonent ci seen biir; te boole seen bokk yooyu, ñuy fësale bokk yu yonent yi ñu jëm ci yoonu Dibéer bu agsi lu gaaw. Israayil gu yàgg ba tey génn na woon ci jaamug Misra; Yerobóam itam génn na woon ci Misra, fa mu dawone ngir rëcc fitna Solomóon; te Aadaŋtisam bu Millerite itam dafa génn woon rekk ci jaamug papasi bi.
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
Saarug Léwi tax nañ ko ci saayu weddi ga Aaróŋ, diiney saraxalekat gu fen gi bu nekk ci ñi gëna suufe ñépp sampu na ko ci seede Jeroboam, te ba Boroom bi duggee ci kóllëre ak Adventismu Millerite, ni Piyeer waxe, Millerite yi dañoo doon “xeetu tànn, saraxalekatu buur, xeet bu sell, askan wu ñu jagleel ngir seen bopp; ngir ngeen yégle cant yu kawe yi ci ki leen woo génne leen ci lëndëm, dugal leen ci leeram gu yéeme.” Leer gi ñu woo woon Millerite yi ci mooy leeru jewel yi Miller, yiñu tegtaloon ci ñaari xàjjaab yi Habakkuk, te yi wone woon seeni misaal ci nettali weddi ga Aaróŋ jaarale ko ci ñaari xàjjaab yi fukk yoon yi. Lëndëm gi ñu leen woo génne ci mooy Jamonoy Lëndëm yi ci nguurug paapal gi, yiñu woon misaal ci lëndëmu jaamug Misra.
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
Bi Kirist Yeesu yëkkatee kër Yàlla ga ñu doon doxandikoo ba baaxe ko, ci ay ñi bokk ci yéefar ak ci yeneen yu papalisam, def na ko ci ñeent-fukk ak juróom-benn at, muy diggante 1798 ak 1844. Bi mu tabaxee kër Yàlla gi, ba noppi, moom ni Yonnenta Kóllëre gi, dikk na ci saa si ci këram ga ca 22 Oktoobar 1844; ndaxte tabax naat na kër Yàlla ga ñu doon doxandikoo te yàq ko, te itam sellal na saraxalekat yi ñu tegtaloon ci giiru Lewi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Waaye kan moo mana muñal bésam dikk? te kan moo mana taxaw bu feeñee? ndaxte moom mel na ni safara buy setal wurus, te mel na itam ni sabóon buy raxas mbubb yi: Dina toog ni kuy setal di sellal xaalis; dina setal doomi Lewi yi, te sellal leen ni wurus ak xaalis, ngir ñu man a jébbal Boroom bi sarax gu jub. Su boobaa saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ca fan yu yàgg ya, ak ni ca at yu jëkk ya. Malasi 3:2–4.
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
Ci 22 Oktoobar 1844, Kiristoon dikk ci seen kër gu sell gi te dugg ci kóllëre ak nit ñi, ñi nga xam ne saraxalekatug Lewi moo leen doon firndeel; waaye ci atum 1863, ñoom dellu nañu defaat fippu Aaróon, te saraxalekatug Millerit bi jàll na ba nekk saraxalekatug Lawodise, ni ko firndeel saraxalekatug Yeroboam gu jóg ci gën a suufe ci nit ñi, ak dof yiy feccu yu Aaróon. Waaye seede bu fippub Yeroboam am na itam gëna yaatu seede bu fippub 1863. Bi Yeroboam ubbee ay doxalinam yu dëggul ci jamono ju bees, yónnent bu jóge Yerusalem yebaloon nañu ko ngir yedd Yeroboam ci fippam, ni ko royukaay bi di Adventismu Millerit, bi ñu ko jiite ngir nangu Bésub Noflaay bu Fukk i Santaane yi di bésu noppalu.
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
Ba Adantism nangu woon na leeru malaaka bu ñetteel bi ak bérab bu sell bi, ñoom doonoon yedd bu tar ci kaw yooyu Protestaŋ yi bañoon leer gu gën a yokku gu ubbiñuwoon ndax mbir mi ubbiñu ci jamono ji mujj jëkk, ci atum 1798. Ni Israayil gu yàgg gi fàtte woon bésub Noflaay bi bi mu nekkee ci jaamug Misra, noonu itam kërgag yi ci màndiŋ ma fàtte woon nañu bésub Noflaay bi ba atum 1798 agsi. Leer gu gën a yokku gu yégle waxtuw atte bi, gi Millerites yi indiwon, mujjee na ci teg ci kanam bérab bu sell bi ak yoonu Yàlla wi.
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
Leer gi agsi na ci 22 Oktobar 1844, te dafa doon yéene na yedd ci jamono yu dul dëgg ñeel ñi ñu woo woon ngir ñu génn bépp ci jàngale yu dul dëgg yu Katolisism bi. Jaamu jant bi mooy màndarga sañ-sañu Katolisism bi ci kaw kër-yàlla yi dellu ci sa kër. Boobu yedd dees na ko tektal ci ubbiw Jeroboam ci ay false yoonam yu jaamu.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
Te Yerobowam sampu naal benn bésub màggal ci weer wu juróom-ñett, ci bés bu fukki ak juróom-ñaar bu weer wa, nirook màggal ga nekk ci Yuda, te mu jébbal sarax ci kaw saraxal ba. Noonu la defee ci Betel, di rendi ngir nag yi mu sàkk; te mu teg ci Betel saraxalekat yu bérab yu kawe yi mu defoon. Noonu mu jébbal sarax ci kaw saraxal ba mu defoon ci Betel ci bés bu fukki ak juróom-ñaar bu weer wu juróom-ñett, maanaam ci weer wi mu xeeb ak xelam bopp; te mu sàmpu ab màggal ngir doom Israayil yi: te mu jébbal sarax ci kaw saraxal ba, te taal xeeñu cuuraay. Te gis, am na nit ku bawoo ci Yàlla gu jóge Yuda, ci kàddug Boroom bi, ba Betel; te Yerobowam taxawoon ci wetu saraxal ba ngir taal xeeñu cuuraay. Noonu mu wax ci kaw saraxal ba, ci kàddug Boroom bi, ne: Éy saraxal, saraxal, nii la Boroom bi waxe; gis, dinañu juddual kër Daawuda ab xale, ci turam Yosiya; te ci sa kaw lay rendil saraxalekat yu bérab yu kawe yi, ñiy taal xeeñu cuuraay ci sa kaw, te dinañu laal ci sa kaw yaxu nit ñi. Te mu joxe ca bés booba benn mande, ne: Lii mooy mande mi Boroom bi wax; gis, saraxal ba dina xar, te dóomu ndóx mi nekk ci kawam dina tuuru. Te xew na ne, bi buur Yerobowam déggee waxug nit ku bawoo ci Yàlla ga, mi waxoon ci kaw saraxal ba ci Betel, mu yóbbu loxoom jógé saraxal ba, naan: Jàppleen ko.
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
Te loxo ga, mu yi yónni ci moom, wow na, ba mu mënatul woon koo delloo ci moom. Saraxalukaay bi itam daanu na, te ndóxital yi tuuru nañu génne ci saraxalukaay bi, ni ko firnde gi nit ku Yàlla ji joxe woon ci kàddug Boroom bi waxe. Noonu buur bi tontu ne nit ku Yàlla ji: Ñaanal léegi kanamu sa Yàlla, te nga ñaanal ma, ngir sama loxo dellusi maat. Nit ku Yàlla ji nag ñaan Boroom bi, ba loxob buur bi dellusi ko, te mu mel ni mu meloon bu njëkk. Buur bi ne nit ku Yàlla ji: Àndal ak man dem kër ga, nga noflaayu, te dinaa la may pey. Waaye nit ku Yàlla ji ne buur bi: Su ma mayee genn-wàllug sa kër, duma dugg ak yaw, te duma lekk mburu mbaa naan ndox ci bérab bii. Ndaxte noonu la ma Boroom bi santoon ci kàddoom, ne: “Bul lekk mburu, bul naan ndox, te bul dellu jaarale ci yoon wi nga jaaroon ngir ñëw.” Noonu mu dem yeneen yoon, te delluwul jaarale ci yoon wi mu jaaroon ngir dikk Betel. 1 Buur Ya 12:32–13:10.
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
Bokk ci ñaawteefu xuru yu wurus yi ci seede Aaróŋ ak Yeroboam, amna itam ci seedeem ubbig bu dëggu-dëggu bu tsarin jaamu ju fen ji Yeroboam santoon. Ubbig boobu dafay tegtal xàjjaat gi nekk ci diggante jaamu gi waroon a ame Yerusalem, ak tsarin Jeroboam ju naafeeq. Dale 1798 ba 1844, Boroom bi génne na ay nitam ci lëndëmu nguurug Pàppa ba tàmbalee leen ci leer gu yéeme gu kàddug yonent yi, gi ñetti malaaka yi ci Peeñu 14 di màndargaal. Mboolooy Protestaaŋ bi bañ nañu leer googu, te ci loolu lañu nekk doomi Katolisism bi ci atum 1844.
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
Yàlla giir Jeroboam mel ni misaalu sistemu jamono Katolig ci sujud, te ci nettali bi nguur gu bëj-gànnaar gi ñuy wax Israyil dafay tekki sistemu Katolig bu dul dëgg bi Protestaaŋ yi ci taariixu Millerite tann a des ci biiram. Naka luy misaalu sistem boobu mooy sujud jëmé ci jant bi.
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
Janq yu takku yi te xel yi dugg ci Bérabu Sell ba gën a Sell ca 22 Oktoobar 1844, dañoo doon ndigal bu dëgër ci kaw Protestaŋ yi delluwaat woon ci noonu diine Katolig, ba noppi nekk doomi Room. Ci ubbi sistemu jaamu Yaarobam bu fen, ab yonent jóg ci Yuda te yedd Yaarobam; loolu moo mel ni janq yu takku ya dugg ci Bérabu Sell ba gën a Sell te ñu gindi leen ngir xam ndigali Yàlla. Nettali yonent boobu ak yedd ga mu defal Yaarobam am na njariñ lool bu ñuy xalaat cig rebelliyoŋ bu 1863, waaye nettali boobu war na xaar ba ker gu mujj gi ñu ko tegandoo ak tambali ga.
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
Ndóomu Israayil gu njëkk yi, buurug Yeroboam, ak Israayil bu tay bi yépp ànd nañu, te bokk nañu ci joxe ñetti seede yu jëm ci mujju rab wu suuf wi ci Peeñu 13, ci yoonu dibeer bi di ñëw léegi. Ñi takku woon ci Adventismu Miller ci 22 Oktoobar 1844, dañoo doon geenu Protestaŋ bu dëgg bu rab wu suuf wi, te noonu lañu ko defee ci jaar-jaar bu tàmbalee ca waxtu mujja ga ca 1798. 1798 mooyoon njàlbéenu juróom-benni buur yu kàdduy waxi Bibil bi, maanaam Etazini, ak taxawalug geenu Protestaŋ bu dëgg bu Adventism bi ci Etazini. Ci jaar-jaaru njàlbéen googu, njàlbéen gi dafa melal jaar-jaaru mujju Etazini, ndaxte Yeesu dafa sax melal mujju benn mbir ak njàlbéenu benn mbir.
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
Ñetti mbooloom ñaar-ñett yi ci jamono yu yàgg ya, yu bees yi, ak Israayil bu Yerobowam, dañuy wone mujjug rab wu suuf wi; waaye am na itam beneen mujj wu war a tëral ci kanam, bala ñu tëj seede bi ci yoonent bi jóge Yuda te yedd Yerobowam. Jaar-jaar bu mujj bi war a bokk fii mooy mujjug nguurug bëj-gànnaaru ak bëj-saalumu Israayil, ni leen yoonent Esekiyel teewal.
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
Waruñu fàtte ne li nuy firndeel léegi mooy ne ñàkk déggoog 1863 bi màndargoo na ak jëf ju bon jëkk ji ci Ezekiel saar 8, maanaam nataalu kiñaan. Bu nu jeexee seet njàlbéenu nguur gu bëj-gànnaaw ak gu bëj-saalum, ni ko Ezekiel tegtalee, dinga gis yeneen firnde yu doy waar ngir taxawale ne ñàkk déggoog 1863 bi wonees na ko ci ñàkk déggóogu Aaróon ak Jeroboam, te muuy fàttaliku tambaliwaayu jëkk ci ñeenti maas yu Adventism bu Laodicea.
We will continue this study in the next article.
Dina kontine wutale bii ci sunu bind bu ci topp.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
Kàddu Aji Boroom bi dikkati ci man ne: “Te itam, yaw doomu nit ki, jëlal benn bant, bind ci moom ne: ‘Ngir Yuda ak ngir ñi bokk ak moom ci waa Israyil’; gannaaw loolu jëlal beneen bant, bind ci moom ne: ‘Ngir Yuusufa, bantub Efrayim, ak ngir képp kërug Israyil ñi bokk ak moom.’ Te boole leen kenn ci kenn ngir ñu nekk benn bant; te dinañu doon benn ci sa loxo. Bu fekkee ne doomi sa xeet di wax ak yaw ne: ‘Ndax doo nu won li yii di tekki?’ nanga leen wax ne: ‘Ni la Boroom bi di wax: Seetal, dinaa jël bantub Yuusufa, bi nekk ci loxob Efrayim, ak xeeti Israyil ñi ànd ak moom, te dinaa leen boole ak moom, maanaam ak bantub Yuda, te def leen benn bant, te dinañu nekk benn ci sama loxo.’ Te bant yi nga bind ci seen kaw dinañu nekk ci sa loxo ci seen kanam. Te waxal leen ne: ‘Ni la Boroom bi di wax: Seetal, dinaa jël doomi Israyil ci biir xeeti xarnu yi, fa ñu demoon, te dinaa leen dajale fu nekk, te indi leen ci seen suuf.”
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 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 37:15–28.
Te dina leen benn xeet ci réew mi, ci kaw tundi Israyel; te benn buur mooy doon seen buur ñoom ñépp: duñu doonati ñaari xeet, te duñu séddatati benn yoon sax ci ñaari nguur. Duñu sobeeti seen bopp ak seeni xérëm, mbaa ak seeni lu yàq, mbaa ak benn ci seeni tooñ yépp; waaye dinaa leen musal ci bépp seen kër-guy-dëkk, fa ñu bàkkaaroon, te dinaa leen setal. Noonu ñooy doon sama askan, te man dinaa doon seen Yàlla. Te Daawuda, sama jaam, mooy doon seen buur; te ñoom ñépp dinañu am benn sàmm. Dinañu dox it ci sama àtte yi, te sàmm sama dogal yi, te def leen. Dinañu dëkk ci réew mi ma mayoon Yàqub, sama jaam, fa seen baay ya dëkkoon; te dinañu fa dëkk, ñoom ak seen doom ya, ak seeni sëtandoom ba fàww; te Daawuda, sama jaam, mooy doon seen kilifa ba fàww. Te itam dinaa fas ak ñoom kóllëre jàmm; dina doon kóllëre guy sax ba fàww ak ñoom; te dinaa leen tax ñu taxaw, te yokk leen, te samp sama kër yu sell ci seen biir ba fàww. Sama tàntit dina itam nekk ak ñoom; waaw, man dinaa doon seen Yàlla, te ñoom dinañu doon sama askan. Te xeeti ñi dul Yawut dinañu xam ne man, Aji Sax ji, maa di sellal Israyel, bu sama kër yu sell nekkée ci seen biir ba fàww. Esekiyel 37:15–28.