We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Nu jeexal ma ci mbind mi mujj ak benn xët wu jëm ci “rab gu fen.” Li war a topp mooy benn ci ay xalaat yu nekk ci xët woowu.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Kilifaykat yu sellaloo yiñu setalul dañuy taxawu ci wàllu Yàlla ngir xeex ko. Ñu ngi màggal Kirist ak yàlla adina bii benn noflaay. Ndeke ci seeni wax dañuy wax ne nangu nañu Kirist, waaye dañuy nangu Barabbas, te ci seeni jëf ñuy wax: ‘Du Kii, waaye Barabbas.’ Na ku nekk buy jàng bind yii moytu bu baax. Seytaane dafa réerlu ci li mu man a def. Mu ngi xalaat ne dina tas booloo gi Kirist ñaanoon ngir mu am ci Mbooloom. Mu ne: ‘Dinaa génn, nekk ruuhu fen ngir nax ñi ma man a nax, ngir leen di sikkal, di leen daan, di soppi dëgg.’ Bu kërce gu amoon leer gu réy, firnde yu réy, te gëm na ruuxu nax ak seede wu dul dëgg, kërce googu dina bàyyi ndigal gi Boroom bi yónnee, te nangu wax yu gëna amul njub, ak xalaat yu dul dëgg, ak njàngale yu dul dëgg. Seytaane di ree seeni dof, ndaxte xam na lu dëgg di.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Na “doomu naxarum ak seede lu dul dëgg” gëmloo ko ci biir njëg gu am woon leer gu réy, lay yu réy, ak firnde yu réy, te njëg googu dina bàyyi ndigal bi Boroom bi yonnee, te nangu wax yu yombul a nangu, ak xalaat yu dul dëgg, ak teorii yu dul dëgg. Ci atum 1863, Adventisme bu Millerite “dellusi” ci yoonu jëfandikoo gu yombul a nangu te dul dëgg, bi Protestant yu sàccoon topp woon, te mu bañ a nangu tànneefug William Miller ci mbirum juróom-ñaar yi ci Levitikus 26. Mbirum “dellusi” dees na ko wone ci way-bunt ya ci Nombres 14, ba ñu dogal tànn benn njiit ngir dellu Masar.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Noonu bennante ak seen bopp: “Na nu tann njiit, te dellu Misra.” Nambr 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Biram ci jëm ci Protestantis gu dëddu ndoxal Yàlla itam Yermiya moo ko tektale, ba ci ayu juróom-ñaareel bi, ñu wax ko ne Protestan yi a wàcc ci réer mën nañu dellusi ci moom, waaye moom warul “dellu” ci ñoom.
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 brazen 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. Jeremiah 15:17–20.
Waxuma toog ne mbooloom ñi di ree, te béguma; toog naa maam sama bopp ndax sa loxo, ndaxte feesal nga ma ak mer gu tar. Lu tax sama metit sax ba fàww, te sama gaañu du wér, moom mi bañ a fajiku? Ndax dinga nekk ci man ni kiy fen, te ni ndox yu wéy? Moo tax Boroom bi waxe naan: Bu nga dellusi, dinaa la delloo, te dinga taxaw ci sama kanam; te su fekkee ne nga génne lu wert gi ci lu yàqu, dinga mel ni sama gémmiñ. Nañu dellu ci yaw, waaye yaw bul dellu ci ñoom. Te dinaa la defal nit ñii miir ub réy buy xereñ; dinañu la xare, waaye duñu la not, ndaxte maa ngi ànd ak yaw ngir musal la te gorel la, wax na ko Boroom bi. Yeremiya 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Xeyna limu yomb ci njàngat gu wérul ci yoonu ñaan yi mooy ne bañ a dellusi ci Protestantisme bu réer ci ngëm; loolu gis na ko ci waxu yonent bi déggadiwul, mi yóbbu woon ndigal gu yedd ci Yeroboam, buur bu jëkkub fukki gi ak ñaar ci xeetu Israyil bu bëj-gànnaar.
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 13:7–10.
Noonu buur bi waxoon nit ku Yàlla bi ne ko: “Kaay ak man sama kër, nga daldi fexeel sa bopp, te dinaa la jox yool.” Waaye nit ku Yàlla bi tontu buur bi ne ko: “Su ma laa joxee genn wàll ci sa kër, duma duggal ak yaw, te duma lekk mburu, mbaa naan ndox ci bérab bii; ndaxte noonu la ma Boroom bi santaane ci kàddu gi ne: ‘Bul lekk mburu, bul naan ndox, te bul dellu jaaraat ci yoon wi nga jaaroon ngir ñëwsi.’” Noonu mu dem beneen yoon, te delluwul ci yoon wi mu jaaroon ba Betel. 1 Buur 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Yonent bi dégguloon Yàlla, Yàlla waxoon na ko mu bañ a dellu jaaraleek yoon wi mu dikkoon. Adventisme Millerite génn na woon ci Protestantisme bi Sardis di tegtal, te waruñu woon a dellu. Doonte yonent bi dégguloon Yàlla xamoon bu baax ne warul woon a dellu jaaraleek yoon wi mu dikkoon, waaye ab yonent bu dëggul te bokk ci nguurug Yarobam wax na ko ne Yàlla wax na ne yonent bi dégguloon war na dellu kërug yonent bu dëggul ba, lekk ak moom. Ci lu juum Yàlla santaane woon, def na loolu sax. Bi mu tàmbalee lekk ñam wu yonent bu dëggul ba, Biibël bi wax na leer neneen ne yonent bu Samari moo fen.
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. 1 Kings 13:11–19.
Am na ca bëgg woon benn yonent bu mag dëkk Betel; te ay doomam ñëw wax ko lépp lu nit ku Yàlla ji defoon bés booba ci Betel; ak baat yi mu waxoon buur bi, ñoom itam wax nañu ko seen baay. Noonu seen baay ne leen: “Ban yoon la jëm?” Ndaxte doomam ya gisoon nañu ban yoon la nit ku Yàlla ji, ki jóge Yuda, jaar. Mu ne doomam ya: “Lal-leen ma mbaam mi.” Noonu ñu lalal ko mbaam mi, mu war ci kawam, dem topp nit ku Yàlla ji, fekk ko mu toog ci suufu garab bu mag; mu ne ko: “Yaa di nit ku Yàlla ji, ki jóge Yuda?” Mu tontu ne: “Man la.” Noonu mu ne ko: “Ñëwal kër ga ak man, lekk mburu.” Waaye mu ne: “Manaa dellu ak yaw, mbaa dugg ak yaw; du maa lekk mburu mbaa naan ndox ak yaw ci fii. Ndaxte waxees na ma ko ci baatu Aji Sax ji: ‘Bul lekk mburu, bul naan ndox fa, te bul dellu jaar ci yoon wi nga jaaroon ngir ñëw.’” Mu ne ko: “Man itam yonent laa ni yaw; te malaaka wax na ma ci baatu Aji Sax ji, naan: ‘Dellooyal ko, àndal ko sa kër, ngir mu lekk mburu te naan ndox.’” Waaye fen la ko waxoon. Noonu mu dellu ànd ak moom, lekk mburu ci këram, naan ndox. 1 Buur Ya 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Yonent bi bañul bi lekk ak naan ak yonent buy fen bu Samari, te loolu dafa tekki ne mu nangu ndigal wu yonent wu wacc ci ngëmadi, ba bañ bataaxalu Boroom bi. Bataaxal boobu la jëfandikooon ak kóllëre bu mat bés boobu sax. Xamoon na bu baax ne warul woon dellu gannaaw, waaye def ko ak yéeneem. Sœur White xamal na nu ne su “doom ju naaféq ak seede ju dul dëgg, kër-gëm gu amoon leer gu réy ak lay yu réy, ak firnde yu réy, daldi ko dalal, kër-gëm googu dina bàyyi bataaxal bi Boroom bi yónnee.” Ci jaar-jaaru Millerite, bataaxalu malaaka bu njëkk baña leeraloon suuf si ak ndam lëm ji. Ci atum 1840, bataaxalu malaaka bu njëkk bi yóbbu nañu ko ba ci bépp poste mission ci àddina si.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Xibaar yi jëm ci ni Boroom bi di ñëw lu gaaw ci doole ak ndam lu mag ngir sunu àddina, dëgg la, te ci atum 1840 ay baat yu bari yékk nañu ci yégleem.” Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Gannaawul loolu, Adventisme bu Millerite delluwaat na ci “fen bi” bu metodoloji Protestante yi gàddu yàllaadi jëfandikoo, te sànni “bataaxalu Boroom bi” bi Yàlla yónnee jaarale ko ci William Miller. Ñoom sànni nañu bataaxalu Muuse bi ñu wone woon ci Eliya, te “fen bi” ñu nangoo woon ca njàlbéen ga ci jaar-jaaru Millerite, moo doon “fen bi” ñu gëm ci mujj ga; “fen bi” buy indi réer gu tar ci Adventisme bu Laodise.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Te ànd ak bépp xeetu naxari bàkkaar ci ñi di sanku; ndaxte nanguwuñu cofeel dëgg ngir mucc. Te looloo tax Yàlla dina leen yónnee réer gu tar, ngir ñu gëm fen; ngir ñépp ñooñu ñi gëmul woon dëgg wa waaye di bànneexu ci bàkkaar, ñu àtte leen. 2 Thessalonians 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Nun nuy jéem a wone rôlu Eliya ci ni muy màndarga ak ci jokkoo bi am ci diggante jaar-jaari nettali yu méngoo yi ñu bëgg a doonal ci ñaari geen yi, maanaam geenu Protestantisma ak geenu Républikanisma, ci jamono ji buurug bennoog yoon bu juróomeel bi ci waxi yonent Yàlla yi di nguuru. Li waral njàqare ci boole bépp mbir mi jëm ci atum 1863 ci yoon wu yonent, ndax sax ci man, mooy ne am na ay rëdd yu bari yu lëkkaloo te di jege dëgg-dëgg wi ñuy wax “xalaat wu wërngal walla xëtël”. Xalaat wu jub te yomb moo gën a baax saa su nekk, waaye xam dëgg yu Yàlla yi ak ni dëgg yooyu lëkkaloo ak seen bopp liggéey bu metti la, ndaxte ñu leen gis ci Biibël bi “fi tuuti, fale tuuti.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Kan la nar njàngat xam-xam? te kan la may mu déggoon njàngale? Ñi ñu dindi ci meew mi, te ñu jële leen ci nën yi. Ndaxte ndigal war na nekk ci kaw ndigal, ndigal ci kaw ndigal; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, te fa tuuti. Esayi 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Liggéey gu metti la itam bu fekkee ne sa mbooloo mi ngay waxal dafa am ñi xam dëgg-yoonu njëkk yi ngay jëfandikoo, waaye ñeneen ñi yépp lu bees la ci ñoom. Néewul dara ci dëgg yi ma bëgg a jox ab gëstu gu ndaw ci mbind mi, ñépp manees na leen a gis ci Xàjj yi Habakuk. Ngir ragal ba mel ni damay jëfandikoo “xalaat gu wër te wër”, dinaa leen wax fan lañuy jëm, bala nu fa dem ci dëgg.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Ci atum 1863, Adventismu Millerite bu Laodicea taxawal na nataalu xalaatub kañ. Nataalu xalaatub kañ mooy diiru njëkk ci ñeenti maas yu Adventismu Laodicea.
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 ki, yéeg sa bët léegi jëm ci bëj-gànnaar.” Noonu maa yéeg samay bët jëm ci bëj-gànnaar, te gis naa ne ca bëj-gànnaar, ca buntub sarax ba, am na fa ci duggukaay bi nataalu kiiraay googu. Ézékiel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Ñenti maas yu ndaw yi ci gerejaa Juroom-ñaareel-bés Adventist bi, ñu ngi leen tektal ci ay barab yu bare ci Mbind mi, waaye maa ngi jëfandikoo Esikiyel juróom-ñaareel sarax bu njëkk ngir mu doon bàyyi xët wu njëkk. Li tax moo di ne sarax bu juróom-ñaareel bi dafa dugg ci sarax bu juróom-ñeenteel bi. Ci Esikiyel juróom-ñeenteel bi, moomeelug téeméer ak ñeent-fukk ak ñeent junni nit ñi dafa neesal ci misaal, te ci Testimonies, ektaar bu juróom, Rakku jigéen White dafa xamale bu leer ne loolu mooy dëgg gi. Ci kàdduy Rakku jigéen White yi, dafa wax bu leer ñaari xeet yu jaamu ji nekk Yerusalem ba moomeel gi di am. Esikiyel itam dafa def noonu, te xeet wi du jot ci moomeel gi, sarax bu juróom-ñaareel bi moo leen di tektal.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ñi ñëpp ñi xam ne seen bopp gën a suufe ci seen dooleb ruu, te duñu metti xol ci bàkkaaru ñeneen, dinañu des te amuñu màndargab Yàlla. Boroom bi dénk na ay ndawam, góor ña yor jumtukaayu rey ci seen loxo ne: ‘Demleen topp ko ci biir dëkk ba, te dóorleen: buleen yërëm, buleen jéggal; reyleen ba noppi mag ak ndaw, janq ak xale yu ndaw, ak jigéen; waaye buleen jegesi kenn ku am màndarga ma ci kawam; te tàmbaleleen ci Sama bérab bu sell bi.’ Noonu ñu tàmbalee ci mag ña nekkoon ca kanamu kër ga.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
«Fi lanu gis, nun gisee ne, kërce gi — kër Yàlla ji — mo jëkk a sente xeexub merum Yàlla. Mag ña, ñi Yàlla joxoon leer gu réy te taxawoon ni wottukati mbir yu xel mu sell yu nit ñi, wor nañuoon seen wóor. Ñoom def nañu seen bopp ci taxawaay bu naan du nu war a seet kéemaan ak feeñ gu xamle gu kàddu gu doole Yàlla ni ci fan yi weesu. Jamono yi soppeeku nañu. Kàddu yooyu dëgëral nañu seen ngëmadi, te ñuy wax: Boroom bi du def lu baax, te du itam def lu bon. Mu ngi yërëm ba xam ne du ñëw seetsi ay nitam ak àtte. Noonu, “Jàmm ak wér-gu-yaram” mooy yuux gi jóge ci nit ñi, ñi dootul dara yékkati seen baat ni trompet ngir won askanu Yàlla seeni tooñ ak kërug Yàqub ay bàkkaaram. Xaj yu luuñ yooyu te bëgguloon woof, ñoom la yaru gu jub gu Yàlla bu mer dal. Góor ñi, jigéen yu ndaw ñi, ak xale yu tuuti ñi, ñépp dee nañu benn.» Testimonies, volume 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Saaru juróom-ñett mi ngi melal ñi nekk Yerusalem — “jëkkëram yi” — ci ñeenteel bi ci ñeenti maas yi, ñu leen tektal ni ñuy sujjóot ci jant bi.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Noonu ma duggal ci biir ëttu bi ci kërg Yàlla ji, te xoolal, ca bunt kër Yàlla ga, diggante këru bunti bi ak saraxalukaay bi, amoon na lu tollook juróom-ñaari fukk ak juróom ñaari góor, seeni gannaaw jublu ca kër Yàlla ga, te seeni kanam jublu ca penku; ñuy jaamu jant bi jublu ca penku. Noonu mu ne ma: Ndax gis nga loolu, yaw doom-aadama? Ndax lu yomb la ci kër Yuda, ba ñuy def ci fii saxaar yi ñuy def? Ndaxte feesal nañu suuf si ak fitna, te dellu nañu ngir merloo ma; te xoolal, dañuy teg cari garab ci seen biir gemmiñ. Moo tax man it dinaa jëf ak mer gu tar; sama bët du yërëm, te du ma yor ngor; doonte sax ñu waxee ci samay nopp ak baat bu xumb, dinaa leen déggul. Esekiyel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Ni ko mel ni ci waxinlu ñaari fukki yenn ñaareel yu bon yi ñaar-fukk ak benn njiit yi ñu nekk ci yëngu-gàntal gi te di jaamu jant bi, ñoom itam dañu “merloo” Boroom bi. Sàrtu Dibéer mooy “bësu merloo” bi yonent yi di jëmale ci kanam. Saar 9 day mel ni mu ngi nettali ñi jot màndargayu Yàlla ci benn jamono boobu sax, ndaxte moom rekk lay delloo te yaatal li nekk ci Saar 8.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Lii màndargaal jaamu Yàlla yii [Peeñu gi juróom-ñaareel] mooy benn bi ñu won Yexeskeel ci peeñ.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Ci atum 1863, jëfandikukat bu njëkk ba ñëw ci Adventisme Laodiséen tàmbalee seetam gi ci màndiŋ bi. Jaar-jaaru bind gu yonnee, buy rëdd melokaanu kiñaan gi ci atum 1863, mooy naguru wurus woowu Aaróon defoon. Misaalu yonnee yi naguru wurus wi am mooy ne, moo doon nataalu benn rab, te dafa nekkoon wurus. Wurus mooy mandargay Babilon, moo tax naguru wurusu Aaróon mooy nataalu rabum Babilon. Nataalu rab wi dees ko tekki rekk ni mooy booloo mbooloom kerk ak nguur, te kerk gi moo jiitée ci diggante boobu.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Waaye lan mooy ‘nattukaay bu rabi mala bi’? te naka lañu koy sos? Nattukaay gi, mala bi am ñaari bakk yi moo koy sos, te mooy ab nattukaay bu jëm ci mala bi. Dees na ko itam wax ne mooy ab nattukaayu mala bi. Kon nag, ngir xam naka la nattukaay gi mel ak naka lañu koy sos, war nañu seet xëtu mala bi ci boppam — papas bi.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Bi njëkk yoon, ba kërceen gu njëkk ga yàquee ndax mu dëddu woon jafe-jafe yu yomb yi ci xebaar bu baax bi te nangu xew-xew ak aada yu ñu bokk ci ña dul jaamu Yàlla, mu réere Xel ak kàttanu Yàlla; te ngir man a say xel yi ak xol yi nit ñi, mu wut ndimbalug kàttanu àddina. Li nekk ci njariñam mooy ba papauté gi sosoo, muy njëg gu daan yilif kàttanu réew mi te jëfandikoo ko ngir yokk seen bopp ay mébet, rawatina ngir mbugalum ‘njàngat gu jubadiwul.’ Ngir États-Unis man a def nataalu rab wi, warees na ba kàttanu diine ji yilif noonu nguurug sivil gi, ba baatub sañ-sañu réew mi di it jëfandikoo ci kërceen gi ngir matal ay mébetam.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Naga wu Aaróon tabaxoon, tabax na ko bi Muusa doon jël Fukk Yoon yi. Ñaareelu ndigël bi tere jaamu xëpp yi, te muy ànd ak benn xeeb bu jub ci melokaanu Yàlla, bu ko woowe Yàlla buy wor sañ-sañam ci kaw yeneen.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Bul nga defaralal sa sa bopp benn nataal, mbaa benn melokaanu dara ju nekk ci asamaan ci kaw, mbaa ci suuf si ci suuf, mbaa ci ndox mi nekk ci suuf suuf: bul leen sujjóotul, te bul leen jaamu; ndax man maa di Aji Sax ji, Yàlla sa Yàlla, di Yàlla buy fiir, di yëngu bàkkaaru baay yi ci kaw doom yi ba ca ñetteelu maas ak ñeenteelu maas, ci ñi ma bañ; te di wone yërmande ci junni ñi ma bëgg te di sàmm sama ndigal yi. Esodu 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Nataalu wurus bi Aarón, ndaxte xërëm la woon, mooy melokaanu kiñaan, ndaxte moo jur mer gu jub, ga taxawal Musaa mu sànni suuf ba toj ñaari alluwi njëkk yi ci fukki ndigali Yàlla. Nun dañuy bëgg a wone ne tàkkute bu fen bu 1863, dafa melowoon ci nataalu nag wu ndaw wu wurus bi Aarón. Kiñaanu Yàlla feeñ na ci nag wu ndaw wu wurus bi Aarón, ndaxte nag wu ndaw wi dafa tekkoon yàlla ju dul dëgg. Nag wi mooyoon melokaanu fen bu Yàlla. Aarón yégle ne moo doon yàlla yi leen musale woon ci jaamu Misra. Ñaari alluwa yi Musaa toj ci benn jaar-jaar boobu, ñoom dañuyoon “binduwaay”u jikkoju dëggu Yàlla ji, Yàlla ji leen gennale woon dëgg-dëgg ci Misra. Tàkkute bu fen bi ñu sosoon ci 1863, mooy melokaanu kiñaan, ndaxte toj na ñaari alluwi xaaj bu ñaareelu Habakuk bi, ci dindi juróom-ñaari yoon yi ci ngiñu Musaa.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
«Gis naa ne, tablo bi ñu defoon ci atum 1843, loxob Boroom bi moo ko jiitewoon, te waruñu ko soppi; lim ya nekkoon ci moom, noonu la ko bëggé woon; loxobam dafa nekkon ci kawam te mu nëbb ab njuumte ci yenn lim yi, ba kenn mënu ko gis, ba keraane loxobam dindiwul.» Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Teg ci Ellen White dolli ci ndigalu bañ a soppi tabloo 1843 bi, ak ñaareel yi ne «lu dul ci wax ju jóge ci waxug Yàlla».
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
«Gis naa ne màndarga bu mag yàgg bi dafa doon ndigalub Boroom bi, te amul benn sarax ci bi war a soppi lu dul ci dooleb waxu Yàlla. Gis naa ne màndargay bi nekkoon ni Yàlla bëggoon mu nekk, te loxoom dafa nekkon ci kawam, ba mu nëbb ab njuumte ci yenn sarax yi, ngir kenn bañ koo gis ba keraak loxoom dindiwoon.» Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
James ak Ellen White dañoo woon ak njabootu Otis Nichol, ba Nichol yi waajal te sos kaarta 1850 bi. Benn rekk lañu “soppi” ci kaarta 1850 bi, mooy ne atum “1844” lañu jël ngir wuutu atum “1843” miñ ko doon wone ci kaarta 1843 bi. Benn rekk lañu “soppi,” mooy jubbanti “njuumte” bi Yàlla daan aar ak loxoom. Xel mu sell mi ci jigéen ju Yàlla yónni woon jëkkëram ak moom dafa nekkoon ca kër ga kaarta 1843 biñ “soppi” ba muy kaarta 1850 bi, te juróom-ñaar yiir yi ci Lawi ga ñaar-fukk ak juróom-benn (Leviticus 26) saxoon nañu ci kaarta boobu, ni mu nekke woon ci kaarta 1843 bi.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Ñaareel bu ñaareel bi yokkene beneen xaaj ci boppu jëfandikoo gu yonent bi, ndaxte mooy wone ne Yàlla day waññi xeeti maas yi ba kera mu seeti tooñ bi ñu def. Ci atum 1863 la jëli njàlbéenu juroomi xeeti maas yi ci Kàngamu Aduutist bu Besub Juróom-ñaar, ndaxte ci foofu la yëngu-yëngu Millerite jeexee.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Ñaari tabli yu Ñaari Fàtte yi di misaal ñaari tabli Habakuk, waaye itam dañuy misaal ñaari mburu yu yëngu yu Pentekot, yi doon sarax bi rekk ci liggéeyu kër Yàlla gi te boolee bàkkaar. Wone kàttanu Yàlla ci joxe bi ñu joxoon Ñaari Fàtte yi, wone kàttanu Yàlla ci tuurug Pentekot, ak wone kàttanu Yàlla ci jaar-jaaru ñaari karti Millérite yi, yépp dañuy misaal wone bu mujj gi ci tuurug Xel Mu Sell mi ci taw bu mujj ba. Ñaari mburu yu yëngu yu Pentekot tegu nañu ci junni ak ñent-fukk ak ñent-fukk ak ñent ñaar ñi, ñi dees yékkati ni raaya ci biir taw bu mujj ba.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Mburu Pentekot yi ni war a ngi waral ak “lawen”, mi di tegtal bàkkaar, waaye lawen woowu dañu ko alag ci njàlbeenub lakk gi.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Ci digg ba, nit ñu dajale mbooloo mu bare lool, ba ñuy jéexante ci seen biir, mu tàmbalee wax ay taalibeem, ne leen: “Moytuleen lawiirub Farisen yi, mooy naaféq.” Luke 12:1.
The wave loaves were a first fruit offering.
Mburu yi ñuy yëngaloon doon na sarax bu njëkk.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Dingeen ci génne ci seen kër ñaari mburu yu ñuy yëngal, te ñu sàkk ko ak ñaari cër yu fukki xaaj; ñu war a nekk ci sunguf wu baax; ñu war a lakk ak lawal; ñoom ñoo di njëkk ci meññeef yi ñuy jébbal Boroom bi. Léwitiik 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Ñaari junni ak ñeent-fukk ak ñeent junni ñoo di saraxu njëkk ci fan yu mujj yi.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Noonu ma gis, te xool, amna Gëtt mi taxaw ci tundu Siyon, te ànd ak moom ñaar-fukk ak ñeent junni ak ñeent téeméeri nit, yu tudd turu Baayam ci seen jë. Noonu ma dégg baat bu jóge asamaan, mel ni riir gu bari, te mel it ni riirug dënnu gu mag; te ma dégg baatu ñiy taalmbat, di taalmbat ak seen taalmbat. Ñoo doon woy, mel ni ab woy wu bees, fa kanam gàngune ga, ak fa kanam ñeenti mbind mi, ak mag ña; te kenn manu koo jàng woy woowu, lu dul ñaar-fukk ak ñeent junni ak ñeent téeméeri nit ña, ñi joteesoon ngir gore leen ci suuf si. Ñoom lañu, ñi ñuulul ak jigéen; ndaxte janq lañu. Ñoom lañu, ñiy topp Gëtt mi fu mu mana dem. Ñoom lañu joteesoon ci biir nit ñi, ngir nekk njiitu meññeef yi ngir Yàlla ak ngir Gëtt mi. Te ca seen gémmiñ amul fen guñu ci gis; ndaxte amuñu benn sikk fa kanam gàngune gu Yàlla. Peeñu Yowaana 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Mbooloom jaamu yi ci fan yu mujj yi te duñu dee mukk, ñi Ilyaas di firndeel, dinañu daan bàkkaar ba noppi, ndaxte safara sellal bi Yonnente Kóllëre gi indi ci seen kaw dina lakk te jële lépp lu mel ni lawiir bi, ba daldi dindi ko ci doom Yaawi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.
Xooluleen, dina yónni sama ndaw, te dina waajal yoon wi ci sama kanam; te Boroom bi ngeen di seet, dina ñëw ci saa si ci kër Yàllaam, moom doomu ndigël ga ngeen di bég ci moom: xooluleen, dina ñëw, la Boroom bu Mbooloom yi wax. Waaye kan moo man a muñ bésub ñëwam? te kan moo man a taxaw bu feeñee? ndaxte mel na ni safara buy setal wuruskat, te mel it ni sabbunu raxaskat. Te dina toog ni kuy setal ak sellal xaalis: dina sellal doomiy Lewi, te dina leen setal ni wurus ak xaalis, ngir ñu man a jébbal Boroom bi sarax gu jub. Noonu saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ci fan yi yàggoon, ak ni ci at yi weesu. Malaki 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Sarax bi “ni mel ni ëllëg” mooy sarax Pentekot bu doon jëkkéeku ñaari mburu. Yékkati nañu ko muy sarax, di ràññee ñaari yonent yi ñu rey ci mbedd ya, te gannaaw loolu ñu yékkati leen ba asamaan muy màndarga, ci njàlbéenu jafe-jafe yoonu Dimaas.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Bi Aaroon bindee nagam wuuru wi, mu wax ne nagam woowu ay yàlla yi leen génne Misra, te gannaaw loolu mu yégle njëkku màggal gi Boroom bi.
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. Exodus 32:4, 5.
Noonu jële ci seen loxo, bind ko ak jumtukaay buy xott, gannaaw ba mu def ko nag wu ñu sànni. Ñu ne: “Yi mooy sa yàlla yi, yaw Israyil, yu la génne réewum Misra.” Te bi Aaron gisee loolu, mu tabax sarxal bu ci kanam; Aaron yégle ne: “Suba, dina am màggalu Boroom bi.” Eksod 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Bi nguuru Israyil gi daggookee ak nguuru bëj-saalum Yuda, Yerobowam, buur bu njëkk bu Israyil, daldi dogal ci bëgg-bëggam njëg wu dëggul ci ñaari dëkk, wax baat bi Aaróon waxoon, naan ñaari nagam yu wurus ya mooy yàlla yi leen génne Misra, te daldi sàmp benn màggal gu dëggul, ni ko Aaróon defee woon.
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 xeet wii demée ngir rendi sarax ci kër Aji Sax ji ca Yerusalem, xolu xeet wii dina delluwaat ca seen sang, maanaam ca Roboam buur Yuda, te dinañu ma rey, daldi delluwaat ca Roboam buur Yuda. Noonu buur bi gise ak ay ndimbel, def ñaari nag yu wurus, ne leen: “Dafa metti ngeen yéeg ba Yerusalem; xoolleen seeni yàlla, yaw Israyil, yi leen génne réewum Misra.” Mu taxaw benn bi ca Betel, teg beneen bi ca Dan. Loolu nag nekk bàkkaar; ndaxte askan wi dem na ngir jaamu kanam benn ba ca Dan. Mu tabax itam kër yu tundu kawe yi, te def saraxalekat yu bokk ci gën a suufe ci askan wi, yu bokkul woon ak doomi Léwi. Ba noppi Yerobowam sampu màggal ci weeru juróom-ñetteel bi, ci fanweeri fukki ak juróom-ñaaru fan ci weer wi, mel ni màggal mi nekk ci Yuda, te mu jébbal ci altar bi. Noonu la defee ca Betel, di rendi sarax ci nag ya mu sàkk; te mu fal ca Betel saraxalekati tundu kawe yi mu def. Noonu mu jébbal ci altar ba mu def ca Betel ci fanweeri fukki ak juróom-ñaaru fan ci weeru juróom-ñetteel bi, maanaam ci weer wa mu fexe ci boppam; te mu sampu màggal ngir doomi Israyil, ba noppi mu jébbal ci altar bi, taal cuuraay. 1 Buur ya 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan tekki àtte, te moom dafay tegtal xaalis bu nekk; Bethel mooy kër Yàlla. Nii mu deme ci ngànnaayu Aaron, ni itam ci bu buur Jeroboam, mandargay yi dañuy xamale booloo gu njàngum mbooloom gëm ak réew mi, gi mujj ci liñu di sant ndigalu Dibeer ci États-Unis.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Yoonu Dibeer gi am na ci mujju Adayentis, te ci tambaliinu Adayentis, yëngu-yëngu gi, giñoon ko woon geene bu Protestaaŋ ci noorug 1844, booloo na ci yoon ak geene bu Républicain. Noonu, ngëmboog Aaróon ak Yaroboam dafay tegtal ñaar ñi: 1863, ak Yoonu Dibeer gi di ñëw lu yàggul.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Li taxawaay bi waral ne ndaw li bu kóllëre gi di setal “doom yi Lewi,” te du benn yeneen xeet ci xeeti Israyil yi, mooy ne, ba mucc ga Aaróon ci njurum wuuram bu wurus, waa Lewi ñoo taxaw ak Muuse. Ngir seen takku, ñu def leen ca jamono jaa ji ñu doon xeet wi di firndeel saraxalekat gi, teral gu tuddwoon ca njëkk ne ay taaw yu jëkk yu nekk ci bépp xeet. Loolu moo tax Yerobam far na ne saraxalekatam bu fen bi du bokk ci doom yi Lewi; waaye mu sos saraxalekatam “ci gën a suufe ci nit ñi, yi bokkul woon ci doom yi Lewi.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Doomi Lewi yi ñooy ñi ñu sellal ak safara muy firnde, walla sarax gu ñuy yëngal, bi jafe-jafe yoonu Dibéer di xew. Jaar-jaaru jafe-jafe yoonu Dibéer ci fan yu mujj yi, dafa amoon misaal ci jafe-jafe 1863, ba bënn bakkan bu Protestaaŋ bu ñu bees a xàmmee, ñu ko boole woon ak sañ-sañu yoon ak bakkanu Républikeeŋ bi. Am nañu benn rëddoojaar bu des ngir wax ci moom, bala nu tàmbali liggéey ci xel yi nu doon a joñal fii rekk.
That line is the year 1856, and we will address that in our next article.
Rëdd boobu mooy atum 1856, te dinañu jéem ci loolu ci sunu mbind mi ci topp.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ñëwug Kirist ci sunu saraxalekat bu mag ba ca bérab bu gën a sell, ngir setal kër Yàlla ga, ni ko Daniel 8:14 wone; ak ñëwug Doomu nit ki ca Boroom Fan yi Yàgg, ni ko Daniel 7:13 waxe; ak ñëwug Boroom bi ca këram gu sell ga, ni Malaasi waxoon lu jiitu, ñoom ñépp ay melokaan yu benn mbir lañu; te loolu itam mooñu ko tegtal ci ñëwug séykat bi ca céet ga, ni Kirist ko waxe ci léebu fukki jigéen ñi, ci Macë 25.” The Great Controversy, 426.