The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
Nguuru bëj ak bëj penku yi ñu tasaaral leen ci merug Yàlla diiru ñaari junni ak juróom-ñaar téeméeri at ak ñaar-fukk, ngir matal kóllëre gu damatu gi ci Léwitik 25 ak 26. Ñeent-fukk ak juróom-benn at yi nekk ci diggante njéxital mer mu njëkk ma ak mer mu mujj ma dafa tegtal dajale gi ñaari nguur yooyu ci benn nguuru Israayil bu xel te jamono jii mooy 1844. Dajale gi ñaari xeet yooyu tegtaloon na ko ñaari bant yi Esekiyel boole woon benn, ak ñaari bant yi jigéen jiir ji ca Sarepta dajale woon ci nettali Eliya. Ci 22 Oktoobar 1844, jaar-jaaru waxu Yàlla bu jëm ci nguuru bëj ak nguuru penku yi agsi na ca njéxitalam, te ci loolu mu delloo xew-xewu njàlbéenu ñaari nguur yooyu.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
Yerobowam tabaxna benn diine gu dëggul ci nguur gu bëj-saal bi ngir tere ay jaaram ñi dem Yuda, jaamu Yàlla ci kër-u-àddina ga nekk Yerusalem.
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.
Ba noppi ci xolam ne, Léegi nguur gi dina dellu ca kër Daawuda. Su nit ñii yéeggee ngir jébbalu sarax ca kër Aji Sax ji ci Yerusalem, kon xolu nit ñii dina dellu jëm ci seen boroom, maanaam ci Roboam buur Yuda; dinañu ma rey te dellu jëm ci Roboam buur Yuda. Ci kaw loolu buur bi gisal mbir mi ak ñeneen, defaar ñaari nag yu wurus, ne leen: “Dafa metti ngir yéen ngéen yéeg ba Yerusalem; xoolleen seen yàlla, yéen Israyil, yi leen génne woon réewum Misra.” Mu teg kenn ci Béthel, beneen bi mu teg ko ci Dan. Te mbir moomu mujj na doon bàkkaar; ndax nit ña dem nañu sujjóotiku ci kanam kenn ci ñoom, ba dem Dan. Mu tabax itam kër yu tundu kawe yi, te def saraxalekat yu bokk ci nit ñi gën a suufe, ñoom ñi nekkul woon ci doom yi Léwi. Ba noppi Yerobowam samp benn màggal ci weeru juróom-ñett, ci bésu fukk ak juróom-ñeent ba ci weer wa, mel ni màggal mi nekk ci Yuda, te mu jébbal ci sarxal ba. Noonu la def ci Béthel, di rendi ngir nag ya mu defoon; te mu teg ci Béthel saraxalekati tundu kawe yi mu sosoon. Noonu mu jébbal ci sarxal ba mu defoon ci Béthel ci bésu fukk ak juróom-ñeent ba ca weeru juróom-ñett, maanaam ca weer wa mu juré ci xolam; te mu samp màggal ngir doom yu Israyil; mu jébbal ci sarxal ba, te taal cuuraay. 1 Buur Ya 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Sistamamu jaamu Yàlla moo doon misaalu Katolisim bi (pagaasite), ndax ni ci ànd ak fippu Aarón, mu taxawal nataal bu jëm ci te di nataalu rab wi. Ñaari nataal yu xar yi defoon nañu leen ak wurus, te loolu dafa mel ni Babilon. Nataal yooyu jagleeloon nañu leen yàllay Misra, yi ñu xamale ni Aarón itam xamale woon leen; nekk “yàlla yi leen génne woon ci suuf si réewum Misra.” Mu tabax ñaari sarxalukaay ci ñaari dëkk, yu, bu ñu leen xoolandoo, di tegtale booleem kër Yàlla (Betel) ak nguur (Dan). Sarxalukaay yooyu ay naafila lañu woon yu sarxalukaay bu dëgg bi, mooy Kirist, ni Katolisim itam di wax ne mooy doxandéem Kirist ci suuf. Mu yékkatiwuloon ngëneel gu yàqu, ni saraxalekat yi Katolisim itam nekke. Mu tànn benn bés ngir jaamuwaayam bu mu jëfandikoo te bés boobu dafa wuute woon bu baax ak bés yi ci benn ci bëss yu màgg yu dëgg yi Yàlla, ba tax muy tegtale werante gi ci diggante bésub jaamu bu dëgg ak bésub jaamu bu dul dëgg.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
Bi muy ubbeeku yaramam-jubam gu fen, Yàlla yónnee ab yonent bu joge Yuda ngir yeddam sistemi jaamu guy fen.
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. 1 Kings 13:1–3.
Noonu, xool-leen, nit ku bokk ci Yàlla jóge Yuda dikk na Betel ngir kàddug Boroom bi; te Yerobowaam taxawoon na ca wetu saraxal ba ngir taal cuuraay. Mu woote ci kaw saraxal ba ci turu kàddug Boroom bi, ne: “Éy saraxal, saraxal, nii la Boroom bi waxe: Xoolal, doom bu góor dina juddu ci kër Dawuda, turam Yosiya; te ci sa kaw la di rendi saraxal paal yi yu tundu yéegukaay yi, ñiy taal cuuraay ci sa kaw, te ay yaxu nit dinañu leen lakk ci sa kaw.” Te bés booba mu joxe firnde, ne: “Lii mooy firnde li Boroom bi wax: xoolal, saraxal ba dina xar, te ndoxit bi nekk ci kawam dina tuuru.” 1 Buur 13:1–3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
Yonent bi jóge Yuda yégle ab kàddu yu am ñetti wàll ngir xamle juddu buur Yosiya buy ñëw. Mu waxoon ne Yosiya dina rey saraxalekat yu bon ya ñuy jëfandikoo ci saraxalukaay gu dëggul ga, te itam Yosiya dina lakk yaxu nit ci bopp saraxalukaay boobu. Mu itam jox Yeroboam mandarga, di wone ne saraxalukaayu Yeroboam dina ubbeeku te dënd ga tuuru. Lépp loolu am na, ni ko Kàddug Boroom bi waxe, waaye bi Yeroboam déggee yégleb yonent bi, mu mer lool te seet na ni mu mën a jëfandikoo yonent bi, waaye Yàlla moom moo doon kilifa.
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. 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. 1 Kings 13:4, 5.
Ba te amee, bi buur Yeroboam déggee waxu nit ku Yàlla, mi xaacu woon ci sarxalukaay ba ca Betel, mu yóbbu loxoom jógé ci sarxalukaay ba, naan: «Jàppleen ko.» Te loxoom, li mu yóbbu woon ngir ñu dëgmal ko, wow na, ba mu mënu ko woon delloo ci moom. Sarxalukaay ba itam xar na, te pënd ba tuuru ci kaw sarxalukaay ba, ni ko firnde gi nit ku Yàlla ga joxe woon ci kàddug Aji Sax ji. 1 Buur ya 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Màndarga ga daldi ba noppi sa saa si, te loxob Yeroboam daldi lafa.
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 13:6–10.
Noonu buur ba tontu ne jël ca nit ku Yàlla ga ne ko: “Ñaanal léegi kanamu Aji Sax ji, Yàlla sa, te nga ñaanal ma, ngir sama loxo delluwaat ma.” Nit ku Yàlla ga nag ñaan ci Aji Sax ji, ba loolu tax buur ba delluwaat am loxoom, mu mel ni mu nekkoon njàlbéen. Noonu buur ba ne nit ku Yàlla ga: “Kaay kër ga ak man, nga noppalu, te dinaa la may pey.” Waaye nit ku Yàlla ga ne buur ba: “Bu ma mayee sax genn-wàll ci sa kër, duma duggu ak yaw, te duma lekk mburu, mbaa naan ndox ci bérab bii. Ndaxte kàddug Aji Sax ji moo ma ko sant, ne: ‘Bul lekk mburu, bul naan ndox, te bul dellu jaaraat ci yoon wi nga jaaroon ngir ñëw.’” Noonu mu dem beneen yoon, te delluwul ci yoon wi mu jaaroon ba Betel. 1 Buur Ya 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Yesu dafay wone mujju mbir ak njàlbéenam; te njàlbéenu nguur gu bëj-gànnaar ak gu bëj-saalum bu Israayil gu yàgg gu dëgg jeex na ci jaar-jaar bi ñaari yéet yi booloo nekk benn yéet, te loolu di firndeel xeet wu Israayil wu xel mu bees.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
Ci bi ñaari bant yi boolee, ab yoonu nattukaay bu am ñetti jéegoñ moo tàmbalee ci jamono mujj ma ci 1798. Ñaari bant yi ñépp (nguur yi) dañuy dajale woon lu jiitu ndox mi Xel Mu Sell mi di tuur ci Yuuxu Digg-Bët. Ci njëkk yàqub yaakaar ba ca bëj-gànnaaru 1844, Protestaŋ yi dañoo lajj ci yoonu nattukaay boobu, ba nekk doomi Katolisism; noonu, dañoo dellu jébbale tàmbaliinu ab sistemu jaamu gu dëggul, ni ko Yerobowam wonne woon ci misaal.
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Yeesal Protestant bi dafa liggéey bu Yàlla matal ngir génne këram gi nekk ci màndiŋ mi, sore ko ak gëm-gëmu xelul, aaday yu ñu jële, ak jëfandikoo yi màggu njëkk yi kër gu Room. Li dale ca jamonoy Martin Luther, dëgg yi di gën a feeñ, ngir wone ne jigéenu ndaw saay bi Tyre du dara ludul ab sistemu jaamookaay bu bokk ci xol yu dul Yàlla, te ñu muur ko ak fen njuboo bu tudd Kiristaanug. Bëgg-bëggu Boroom bi mooy génne ay nitam yu ñu jàpp tebb ci lëndëm, ni Mu ko def ba moomeelam yi nekk ay jaam ca Misra. Mu goreel leen ci njaamug Misra ngir jox leen yoonam. Bañu Protestan yi bañ a topp leer gu yokku ci xam-xam bi ñu ubbiwoon ci 1798, tere na leen ñu xàm yoon wi ak liggéeyu kër gu sell gu dëgg gi Kirist defoon ci 1844.
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Seen ñàkkam bu jëfandikoo waxtu àtte ba, mooy ne ñoom dajal nañu doon doom yu jigéen yi njëkk ci kër gu Rom, te gannaaw loolu ñu sos ab sistemu jaamu gu dul dëgg, gi Mbind mi ràññee ni mooy yonent bu dul dëgg bi (Protestantisme bu wàññiku). Millerites yu takku yi, ñi dugg ci bérab bu sell bi ci ngëm ci 22 Oktoobar 1844, jot nañu leerug malaaka bu ñetteel bi, te ñu joxe yedd gu dëgër ci sistemu jaamu gu dul dëgg, gi wax ne moom dafa nekk Protestant, waaye muy sax ci aada bu njëkk bu paganisme, mooy jaamu jant bi. Yonent bi jóge Yuda dafa misaaloon Adventisme Millerite bi, mi xamle te yégle bataaxalu malaaka bu ñetteel bi bi àgg ci 22 Oktoobar 1844.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Bi Yerobowam jëkkërul yonent bi ngir mu ñëw ci këram te daldi ci boppam, yonent bi wax na ndigal yu mat te wuute yu Boroom bi ko joxoon. Ndigal loolu joxees na ko itam Adventismu Millerite. Ndigal boobu moo doon ne buñu dellu ci yoon wi ñu jaaroon; te Adventismu Millerite génn na woon ci mboolooy Protestaŋ yi. Ñu tàccu woon ak Protestaŋ yi ca njëkk a tiis ba ci bëgg-bëgg bu njëkk ba, ci nooru atum 1844, te Yeremi joxe na misaal bu wone ndigal yu mel noonu, yuñu joxoon yonent bi jóge Yuda.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Wax ji yaa gisoon, te lekk naa ko; te sa wax nekkal na ma mbég ak bànneexu sama xol; ndaxte tudd naa sa tur, Yàlla Boroom gàngoor yi. Togagu ma woon ci mbooloom ñi di ñaawal, te béguma ak ñoom; ma toog am sama bopp ndax sa loxo, ndaxte feesal nga ma ak mer mu tar. Lu tax sama metit sax ba fàww, te sama gaañu du faj, ba bañ a wér? Ndax da nga neex a nekk ci man mel ni kuy wor fen, ak mel ni ndox mu parul? Moo tax Boroom bi ne naan: Su fekkee nga dellusi, dinaa la delloo, te dinga taxaw ci sama kanam; te su fekkee nga génne lu wert ci lu bon, dinga mel ni sama gémmiñ; na ñoom dellu ci yaw, waaye yaw bul dellu ci ñoom. Te dinaa la def ci nit ñii miir xànjar bu ñu tata; dinañu xeex ak yaw, waaye duñu la man a raw, ndaxte maa ngi ànd ak yaw ngir musal la te xettali la, la Boroom bi wax. Te dinaa la musal ci loxoy ña bon, te dinaa la jot ci loxoy ñi tiit. Yeremiya 15:16–21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
Ba yéeg waxtu kàddug wax ji ci ñaareelu Musiba bi, ci 11 ut 1840, malaaka mu mag mi nekk ci Peeñu Yowaana fukk wàcc na ak téere bu ndaw bu ubbe ci loxoom, te ñu wax Yowaana mu dem jël téere ba te lekk ko. Yeremi moo tegtal ñi lekkoon téere bu ndaw boobu ci jamono jooju ci jaar-jaar, te ay wax ya neex nañu ni diw, ndaxte ñoo doon “mbégte ak bànneexu” xolam. Waaye ndax “loxo” Yàlla, Yeremi “fees na” “ak mer mu tar,” dafa “gaawoon,” te nekk ci “metit mu sax.” Ndax “loxo” Yàlla, Yeremi xalaat na ne Yàlla doon na ci moom “ni fenkat,” ak ni “ndox yu wéy.” Boroom bi dafa tëj “loxoom” ci kaw ab njuumte ci yenn limi aji-1843.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
Yeremi mooy nañu ci misaal njàqare jëkk bi ñi Millérite yi amoon, ba gis-gisu Habakuk yéexee. Ñi ñu misaalal ci Yeremi dafa mel ni seen neybub xam-xam ne yégle bi, bi ñuy wone ni mooy “taw,” amul njariñ. Waaye Habakuk waxoon na ne “gis-gis gi dafa am ngir waxtu wu ñu sàkk; waaye ci mujj ga dina wax, te du fen: doonte yéex na, muñal ko; ndaxte dina ñëw ci lu wóor, du yéex.” Yeremi dafa foogoon ne Yàlla fen na, te yégle bi (taw) amul njariñ, waaye yéex rekk la woon.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
Noonu Yàlla jàngal Yermiya ne: “su fekkee nga dellu, dinaa la dellooat, te dinga taxaw ci sama kanam; te su fekkee nga génne lu jafe jublu ci lu bon, dinga mel ni sama gémmiñ: nañu dellu ci yaw; waaye yaw, bul dellu ci ñoom.” Gannaaw njaaxle ga, Yermiya di wone nit ñi Yàlla moom, ñi war a dellu ci liggéeyu Boroom bi te yëkkati seen bopp ci ñàkk yaakaar ga juddoo ci feeñu ne yégle bi dafa lajj. Su Yermiya defee liñ ko sàkk, Yàlla dina ko may mu nekk Ay waxkatam.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Li gën a am solo ci sunu njàngat fii jamono jii mooy li Yàlla waxoon Yeremiya ci mbirum “mbooloom ñiy ñaawal” ña doon “bég” ci kaw xelam bu daanu. Mu wax Yeremiya ne, ñiy ñaawal ñoo man a dellusi ci moom, waaye moom mënul woon mukk a dellu ci ñoom. Yeremiya dafa mel ni ña taxawoon a dàq Protestaŋ yi, ña féete woon a tànn a dellu ca biir kërgóorug Katolisism, ba nekk doomi Babilon, yonent yu dul dëgg yi ñeel Baal ak Ashtarot. Yeremiya dafa tegu woon ci yonent buy dëkk Yuda, mi ci benn bérab bi ci rëdd gu yonent gi yedd Jerooboam ci ndigëlam jaamu Yàlla ju dul dëgg, ci njàlbéenug nguur gu bëj-gànnaar, noonu muy misaal duggug benn sàkkub jaamu Yàlla ju dul dëgg, jooju nekkoon nataalu Katolisism ci mujju jaar-jaaru nguur gu bëj-gànnaar. Yonent bi waxoon Jerooboam, ba Jerooboam joxe ngir samp benn booloo, ne warul lekk, naan walla dellu jaar bi mu jóge.
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. 1 Kings 13:7–9.
Noonu buur bi wax nit ku Yàlla, ñëwal ak man ca kër ga, nga daldi xelam, te dinaa la jox yool. Waaye nit ku Yàlla wax buur bi ne ko: Bu ma mayee genn xaaj bu nekk ci sa kër, duma duggu ak yaw, te duma lekk mburu mbaa naan ndox fii bérab bii. Ndaxte noonu la ma Boroom bi sant ci kàddugam, ne: Bul lekk mburu, bul naan ndox, te bul dellu jaar ci yoon wi nga jaaroon ba ñëw. 1 Kings 13:7–9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
Waxu yonent Yudaa mi dëppook ak liggéey yonent yu dëggadiy Baal ak Ashtarot ci nettali Eliyaas. Ci lu wér, jaar-jaaru Millerite yi itam mooy jaar-jaaru Eliyaas, ndaxte Miller mooy Eliyaas. Ci nettali Eliyaas, yonent yi Baal ak Ashtarot def nañu benn feccu nax, te loolu feeñ ne ay yéefar la bi safara wàccee jógé ci Yàlla, lakk saraxu Eliyaas, noonu muy misaalal tuur gu sell gi ci Yuuxu Digg-bëccëgu jaar-jaaru Millerite yi. Jàkkaarloo gu nekk ci jaar-jaar boobu dafa tegtal jàkkaarloobu ñaareelu Eliyaas bi, maanaam Yaxya Miy Sóob, ci jamono ji doom ju jigéenu Herodiyaas (Salome) di def feccu nax boobu. Herodiyaas dafa amoon misaal ci Jesabel, te Jesabel mooy màndargay kilifa gu Katolig gi.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
Ci atum 1844, kërceen yu Protestaant yi doon nañu Salome, doom ju jigéen ju Herodias (Jezebel). Ci biir këccug nax, Herod dafa digoon genn xaaj bu tollook genn-wàllu nguuram, te def na ko ca bésub juddoomam; loolu nag mooy misaal bu wér ci fan yu mujj yi, ba fukki buur yi, ñi Ahab di misaalal (buurub fukki nguur yu bëj-gànnaar), déggoo joxe seen nguur Papasi bi (Jezebel). Joxe “genn-wàllu sa nguur” mooy firnde bu bokk-gànnaar, te yonent bi jóge Yudee waxoon na Yeroboam lu leer ne, du sax taxawal benn mbokk ak buur bu réer ci ngëm, mbaa mu taagee doxalinam gu wone-dëggul ci jaamu Yàlla.
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Loolu la Boroom bi waxoon it Yeremi, ba Mu ne “ndajem ñi di ree” (Protestante yiy dummóoy te wéyoon ci dëgg) mën nañu dellu ci Yeremi, waaye Yeremi warul mukk dellu ci ñoom, walla dellu jaar ci yoon wi mu jóge woon. Waaye yonent bu Yuda boobu def na sax loolu, ndaxte ab yonent bu fen ak buy wor ko nax ko balaa mu dellu Yuda—balaa mu matal liggéey biñ ko joxoon.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
Léegi woon na ca dëkk Betel; ay doomam ñëw nettali ko lépp lu nit ku Yàlla gi defoon bés booba ca Betel; baat yi mu waxoon buur bi, ñoom itam nettali nañu ko seen baay. Noonu seen baay ne leen: “Ban yoon la jaar?” Ndaxte doomam yi gisoon nañu ban yoon la nit ku Yàlla gi, mi jóge Yuda, jaar. Mu ne ay doomam: “Waccal-leen ma mbaam mi.” Noonu ñu waccal ko mbaam mi, te mu war ci kawam, ba noppi topp nit ku Yàlla gi. Mu fekk ko mu toog ca suufu garab gu mag; mu ne ko: “Yaa di nit ku Yàlla gi, ki jóge Yuda?” Mu tontu ne: “Man la.” Noonu mu ne ko: “Ànd ak man dem sama kër, nga lekk mburu.” Waaye mu ne ko: “Manaa dellu ak yaw, mbaa dugg ak yaw; du ma lekk mburu, du ma naan ndox ak yaw ci bérab bii. Ndaxte waxees na ma ko ci kàddug Aji Sax ji ne: ‘Bul fa lekk mburu, bul fa naan ndox, te bul dellu jaaraat ci yoon wi nga jóge.’” Mu ne ko: “Man itam ab yonent laa ni yaw; te malaaka wax na ma ci kàddug Aji Sax ji ne: ‘Dellool ko ak yaw sa kër, ngir mu lekk mburu te naan ndox.’” Waaye dafa ko fen. Noonu nit ku Yàlla gi dellu ak moom, lekk mburu ci këram, naan ndox. Bi ñu toogee ca tebél ba, kàddug Aji Sax ji dikk ci yonent bi ko dellooon. Mu wax ca kaw, ci nit ku Yàlla gi mi jóge Yuda, ne: “Nii la Aji Sax ji wax: ‘Gannaaw nga weddi ndigalu Aji Sax ji, te sàmmuloo ndigal li Aji Sax ji, sa Yàlla, santoon la, waaye dellu nga, lekk mburu te naan ndox ca bérab ba mu waxoon la ne: “Bul fa lekk mburu, bul fa naan ndox,” sa néew dootu dikk ca bàmmeelu say baay.’”
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Gannaaw ba mu lekk mburu te naan, mu sàccal ko mbaam, mooy ci yonent bi mu indiwat woon. Ba mu demee, gaynde dajeek moom ci yoon wi, rey ko; te bàmmeelam nekk ci yoon wi, mbaam mi taxaw ci wetam, gaynde gi it taxaw ci wetu bàmmeel ga. Te xoolleen, nit ñi di romb, gis bàmmeel ga nekk ci yoon wi, ak gaynde gi taxaw ci wetu bàmmeel ga; ñu ñëw wax ko ca dëkk ba yonent bu mag ba dëkk. Bi yonent bi ko indiwat woon ca yoon wa déggee loolu, mu ne: “Moom mooy nit ku Yàlla ji, bi weddi woon kàddug Aji Sax ji; moo tax Aji Sax ji jébbal na ko ci gaynde gi, ba xott ko, rey ko, ni Aji Sax ji waxe woon ko.” Noonu mu wax ay doomam ne: “Sàccalleen ma mbaam mi.” Ñu sàccal ko. Mu dem gis bàmmeelam nekk ci yoon wi, mbaam mi ak gaynde gi taxaw ci wetu bàmmeel ga; gaynde gi lekkuloon bàmmeel ga, walla xott mbaam mi. Yonent bi jël bàmmeelu nit ku Yàlla ji, teg ko ci mbaam mi, indiwat ko; yonent bu mag ba dellu ca dëkk ba, ngir jooy ko te suul ko. Mu teg bàmmeelam ci bàmmeelam bopp; ñu jooy ko, ne: “Yaa, sama mbokk!” Gannaaw ba mu ko suulee, mu wax ay doomam ne: “Bu ma deewee, suuleen ma ci bàmmeel ba ñu suul nit ku Yàlla ji; teg leen samay yax ci wetu yaxam: ndaxte wax ji mu yëglee ci kàddug Aji Sax ji, ci mbirum sarxalukaay bi nekk Betel, ak ci mbirum képp ku nekk ci kër yu bérab yu kawe yi ci dëkki Samari, faw mu am.” 1 Buur ya 13:11–32.
We will continue this study in the next article.
Dina kontine lii ci njàngum bii ci beneen mbind mi ci topp.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Bu kàttanu Yàlla seede ne lan mooy dëgg, kon dëgg boobu war na taxaw ba fàww muy dëgg. Waruñu nangu genn xalaat gu bees gu topp, buy weddi leer gi Yàlla jox. Nit ñi dinañu jóg ak tekkiinu Mbind mi, te ci seen gis-gis mooy dëgg, waaye dëgg du ko. Dëggu jamono jii, Yàlla jox na nu ko muy fondemaaŋu sunu ngëm. Moom ci boppam moo nu jàngal lan mooy dëgg. Kenn dina jóg, beneen itam, ak leer gu bees, buy juuyoo ak leer gi Yàlla jox ci firndeelam Xelam Mu Sell mi. Am na ñu néew ñuy dund tey, ñi jaaroon ci xew-xewi jaar-jaaro gi ñu ame ci tabbaxu dëgg bii. Yàlla ci yiw rekk moo leen bàyyi ngir ñu delloo wax, ba delloo wax, ba ci jeexitalu seen dund, jaar-jaaro gi ñu jaar, ni ko Yowaana ndawul Yeesu def ba ci jeexitalu dundam. Te itam ñiy yëngu ndànk ndànk ak sañ-sañu yoon wi, ñi dee ba noppi, dinañu wax ci yenni bind yi ñuyaat a mool. Ñu ma jàngal ne noonu lañuy dégg seen baat. War nañu joxe seen seede ci li dëggu jamono jii di.”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“Warunu nuy nanguy jot yi ñëw ak benn yégle buy weddi njàqare yu xeww ci sunu ngëm. Ñoom da ñuy dajale mbooloom Mbind mi Sell mi, te dajale ko ni lay wone seede ci seen xalaat yu ñuy saxal. Loolu am na yoon ak yoon ci juróom-fukk at yi weesu. Te doonte Mbind mi Sell mi mooy kàddug Yàlla, te war nañu koo wormaal, waaye jëfandikoo ko noonu, bu jëfandikoo googu yëngal benn ndëgëm ci fondemaŋ bi Yàlla samp te taxawal ci juróom-fukk at yii, loolu njuumte bu réy la. Ki koy jëfandikoo noonu xamul mandargay Xel mu Sell mi yu yéeme yi mayoon doole ak kàttan yégle yi weesu yi ñëw ci nit ñi Yàlla.”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
«Seede yi Elder G yi jëfandikookat yu firndeemam duñu wóor. Su ñu leen nangu, dinañu yàq ngëmug nit ñi Yàlla ci dëgg gi nu defar ba tax nu doon li nu nekk.»
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
«War nanu war ci mbir mii; ndaxte poñ yi mu di jéem a firndeel ak Mbind mi, jubul. Duñu firndeel ne xam-xamug yëfu wéykat yi Yàlla ci jamono ju weesu doon na réccu. Nun amoon nañu dëgg gi; malaakayi Yàlla ñoo nu jiité. Ci njubteb Xel Mu Sell mi la ñu joxe woon waareb mbirum kër-yàlla ga. Wax ju am solo la ci ñépp, ñu noppi ci lu jëm ci jëfandikook yi sunu ngëm, yi ñu bokkul woon ci dara. Yàlla du weddi boppam mukk. Firndey Mbind mi dañuy jëfandikoo bu baaxul su ñu ko gaawloo ngir mu seede ci lu dul dëgg. Keneen ak beneen dinañu jógsi, indi lu ñuy wax ne leer gu mag la, te di tàggat seen i wax. Waaye nun, dafa war nu sax ci cosaan yu mag ya. [1 John 1:1–10 quoted.]»
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
«Dama jàngale ma wax ne baat yii, man nañu leen jëfandikoo ni mu yoon ci jamono jii, ndaxte waxtu wi agsi na ba bàkkaar war a tudde ci turam ju jub. Sunu liggéey dafa am ay tere ci nit ñi nekkul ñu soppeeku, te di wut seen bopp ndam. Ñoom bëgg nañu ñu jàpp leen ni ñoo sos ay xalaat yu bees, yi ñuy indil, di wax ne dees na leen di dëgg. Waaye bu ñu nangoo xalaat yooyu, dinañu yóbbu nit ñi ci weddi dëgg gi Yàlla di maye askanam ci biir juróom-fukk at yi weesu, te di ko dëggal ak firnde gu Leeru Xel mu Sell mi.» Selected Messages, téere 1, 161.