Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Muusaa ak Elii ñoo ay xeetu màndarga yu yonent yi lañu, te ci wàllu mbooloom wax ji, kenn ku nekk ci ñoom manees na koo déggoo ni benn màndarga bu sella la; waaye itam manees na leen a déggoo ni benn màndarga buy ëmb ñaar ñi yonent. Ci seedeelu ñaar la mbir di taxaw; te ci Peeñu gi fukki benn, Muusaa ak Elii dañuy tegtal ñaari seede yi ci Kóllëre Gu Yàgg ga ak Kóllëre Gu Bees ga. Ca tundu Coppite gi, buy tegtal Ñëw gu Ñaareelu Kirist, màndarga mu ñaar mi dafay tegtal benn téeméeri ak ñeenti-fukki junni nit ñi (Elii) ak samay-jébbale yi (Muusaa) ci jafe-jafe yoonu Dibéer ba. Bu ñu booloo nekk benn màndarga, ci xur wa Oreb, dañuy tegtal askanu Yàlla yi ca mujjug àddina, ñiy “dégg,” “jàng” te “sàmm” ndigël gi di Peeñu gu sellu jikkooyu Yàlla, bi ëmb dooley soppi benn Laodisee mu nekk Filadelfi. Léegi nag, lu yàggul dara, dina ag waxtu bu dootu maneesa gaawantu ci ay Awañtis Laodisee yu ñàkk xel ngir jariñoo “diwlin” ji ñuy soxla ngir tontu bu jub ci yuuxu bi naan: “Xool-leen, Boroom céet gi ngi ñëw.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Muusaa ne Boroom bi: «Xoolal, yaw nga ma wax ne: “Yóbbu nit ñi yéeg”; waaye xamalewuma ki nga bëgg a yónni ànd ak man. Te it nga wax ne: “Xam naa la tur wu ñuy woo, te fekk nga ngërëm ci sama gis-gis.” Léegi nag, maa ngi lay ñaan, su fekkee ne fekk naa ngërëm ci sa gis-gis, won ma léegi sa yoon, ngir ma xam la, ngir ma gën a fekk ngërëm ci sa gis-gis; te nga seet ne xeet wii sa nit ñoo ko moom.» Mu ne ko: «Sama kanam dina ànd ak yaw, te dinaa la may noppaliku.» Mu ne ko: «Su sa kanam àndul ak man, bu nu yéegalee fii. Ndax naka lañuy xame fii ne man ak sa nit ñi fekk na nu ngërëm ci sa gis-gis? Ndax du ci li ngay ànd ak nun? Noonu lanu feeñaloo man ak sa nit ñi, nun ak mboolem xeet yi nekk ci kaw suuf si.» Boroom bi ne Muusaa: «Li nga wax itam dinaa ko def, ndax fekk nga ngërëm ci sama gis-gis, te xam naa la tur wu ñuy woo.» Mu ne: «Maa ngi lay ñaan, won ma sa ndam.» Mu ne: «Dinaa jaaral sa kanam bépp sama mbaax, te dinaa yégle turu Boroom bi ci sa kanam; te dinaa wone ngërëm ki ma neex a wone ngërëm, te yërëmees ki ma neex a yërëmees.» Mu ne: «Manoo gis sama kanam, ndax kenn du ma gis te dund.» Boroom bi ne: «Xoolal, am na bérab ba ma nekk, te dinga taxaw ci kaw xeer. Bu sama ndam di jaar, dinaa la teg ci biir xottu xeer wa, te dinaa la muur ak sama loxo ba ma di jaar. Gannaaw loolu dinaa dindi sama loxo, te dinga gis sama gannaaw; waaye sama kanam du feeñ.» Boroom bi ne Muusaa: «Yattalal sa bopp ñaari weti doj yu mel ni yu jëkk ya; te dinaa bind ci wet yii kàddu yi nekkoon ci wet yu jëkk ya, yi nga damm. Waajalal sa bopp ci suba, te yéeg ci suba ci tundu Sinaay, te fekksi fa ci sama kanam ci kaw tundu wa. Kenn warul yéeg ànd ak yaw, te kenn warul feeñ ci bépp tund wa; mbaa jur gi ak nag yi du ñu for ci kanamu tund wa.» Mu dagg ñaari weti doj yu mel ni yu jëkk ya; Muusaa jóg ci suba teel, yéeg ci tundu Sinaay, ni Boroom bi ko santoon, te jàpp ci loxoom ñaari weti doj ya. Boroom bi wàcc ci niir wa, taxaw fa ànd ak moom, te yégle turu Boroom bi. Boroom bi jaar ci kanamam, yégle ne: «Boroom bi, Boroom bi Yàlla, ku yërëm te am ngërëm, ku muñ lu yàgg, bare ci mbaax ak dëgg, di sàmm yërmande ci junni junni nit, di baal tooñ, bàkkaar ak pecc, waaye du wàcc mukk ku tooñ ba mu des ay toñam; di dalal bàkkaari baay yi ci kaw doom yi, ak doom-doom yi, ba ci maas wu ñetteel ak wu ñenteel.» Muusaa gaaw a sujjóot suuf, màggal ko. Mu ne: «Bu fekkee ne léegi fekk naa ngërëm ci sa gis-gis, Boroom bi, maa ngi lay ñaan, na sama Boroom dox ci sunu biir; ndax nit ñu déggadi lañu; te baal sunu tooñ ak sunu bàkkaar, te jël nu nu nekk sa cér.» Mu ne: «Xoolal, maa ngi fas kóllëre: ci kanamu say nit ñépp dinaa def ay kéemaan yu melul ci liñu mas a def ci bépp suuf, walla ci benn xeet; te mboolem nit ñi nga nekk ci seen biir dinañu gis liggéeyu Boroom bi; ndax lu ragal a ragal la li ma lay def.» Eksod 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Muse dafay melokaanu Yàlla ci jeexital àddina si. Ñoom ñoo di ñi ci “fan yu mujj yi” ngir àtteb seetkat bi ñaan Yàlla mu won leen Ay “yoonam, ngir” ñu man a “xam” Yàlla, te ci tontu boobu ñu jot ci Yàlla tontu bu ëmb digeb ne Ay “kanamam dina ànd ak” ñoom, te Yàlla dina jox nit ñooñu “noppaliku.”
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Noonu la Boroom bi wax: Taxawleen ci yoon yi, te seetleen, te laajleen yoon yu mag yi, fu yoon wu baax wi nekk, te doxleen ci moom, te dangeen a gis noflaay ci seeni bakan. Waaye ñoom wax nañu: Dunu dox ci moom. Te itam samp naa leen ay sàmm, naan: Déggleen baatu trompet bi. Waaye ñoom wax nañu: Dunu dégg. Jérémie 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Yeremi mi ngi xamle benn xeetu nit ñi gànt a “gis” te “déglu”, moo tax duñu jot “ndoqal” gi ñu digël ñi sàkku “yoon wu baax” te “doon ci.” Ndoqal googu, Esayi mi ngi ko ràññee ni mooy “seetal.”
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: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Kan laa mooy jàngal xam-xam? Te kan laa mooy tax mu xam njàngale mi? Ñi ñu dindi ci meew mi, te ñi ñu jële ci dënn yi. Ndaxte sàrt war na nekk ci kaw sàrt, sàrt ci kaw sàrt; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti: Ndaxte ci bëñu-gémmiñ yu di tàccu ak ci làkk wu wuute la leen di waxe nit ñii. Ñoom ñi mu waxoon ne: Lii mooy noflaay bi ngeen man a nofale ñi sonn; te lii mooy fresug xol bi: waaye bëgguñu woon dégg. Waaye kàddug Aji Sax ji dafa doon ci ñoom sàrt ci kaw sàrt, sàrt ci kaw sàrt; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti; ngir ñu dem, daldi daanu gannaaw, baaga, ñu fiir leen, te ñu jàpp leen. Esayi 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Noppaliku” ak “yéegsi gi” dañuy tektal taw bu mujj bi ñuy tuur bi ci jamono ji ñuy yéglee bataaxal bujj-bu-mujj bu artu.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Yeesu ma won ma xool jamono ji bi bataaxalu ñetteelu malaaka mi doon jeex. Kàttanu Yàlla woon na ci ay nitam; defoon nañu seen liggéey te waajaloon nañu seen bopp ngir waxtu nattu gu metti, gi nekkoon ci seen kanam. Jotoon nañu taw gu mujj ga, walla dellusi doole gu jóge ci kanamu Boroom bi, te seede su dund si dekkaloon na. Artu bu mag bu mujj ba jolli woon na fépp, te moo yëngaloon te merloo waa àddina si, ñi bëggul woon a nangu bataaxal bi.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Dige bu “noppalu” walla “seetal” bi di “taw gu mujj,” dafay boole digeb yiñ joxoon Muusa ca xumb ba, ne “kanam” Yàlla dina ànd ak waaam.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
“Jëf ji dina mel ni jëf ju bésu Pentekot ba. Naka lañu joxe «taw bu njëkk bi», ci toppandoo yiwu Xel mu Sell mi ca ubite xebaar bu baax ba, ngir xeexal saafara gennug pepp bu tedd bi, noonu itam dinañu joxe «taw bu mujj bi» ci tëj gi, ngir ñorali goob gi. «Noonu kon dinañu xam, bu nu saxee di xam Boroom bi; génn gi mu ngi waajal ni suba; te dina ñëw ci nun ni taw, ni taw bu mujj ak taw bu njëkk ci suuf si.» (Osé 6:3.) «Kon nag bégleel-leen, yéen doom Siyon, te bànneexu-leen ci Boroom seen Yàlla; ndaxte moo leen jox taw bu njëkk bi ci nattal wu jub, te dina wàcceel leen taw, taw bu njëkk bi ak taw bu mujj bi.» (Yoel 2:23.) «Ci fan yu mujj yi, Yàlla nee na, dinaa tuur sama Xel ci kaw yeneen ñépp.» «Te dina am ne, képp ku woote turu Boroom bi, dina mucc.» (Jëf ya 2:17, 21.) Jëf ju mag ji xebaar bu baax bi warul tëj ak wone gu gën a néew gu kàttanu Yàlla, ngir li mu feesale woon njàlbéenam. Yeneen waxi yonent yi mataliku woon ci tuurug taw bu njëkk bi ca ubite xebaar bu baax ba, dinañu dellu a mat ci taw bu mujj bi ci tëj gi. Fii la am «jamono yi ngëmboor» yi ndaw li Butros xooloon kanam bi mu nee: «Tuub-leen nag te dellu ci Yàlla, ngir seen bàkkaar far, [ci Atteb Seetkat bi], bu jamono yi ngëmboor jógee ci kanamu Boroom bi; te dina yónnee Yeesu.» (Jëf ya 3:19–20.)”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Jaam Yàlla yi, seen kanam leer te di xoy ak sell njabootu jébbale, dinañu gaaw a daw ba ci bérab ba ci beneen ngir yégle ndigël gi jóge Asamaan. Ak junniy baat, ci kaw suuf si bépp, deñc-kàttan gi dinañu ko joxe. Dinañu def kéemaan, ñi wéradiul dinañu wér, te màndarga ak kéemaan yu doy waar dinañu topp way gëm yi. Seytaane itam dafa liggéey ak kéemaan yu fen, ba sax wàcce safara jóge asamaan ci kanam nit ñi. (Révélation 13:13.) Noonu lañu di indi waa suuf si ba ñu jël seen taxawaay.” The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Sottig Xel Mu Sell mi ci fan yu mujj yi, dañu ko wone woon ci ni Xel Mu Sell mi tuuru woon ca njàlbéen ga, ba ñuy tàmbalee yégle xebaar bu baax bi. “Kàddug Boroom bi jëm ci ñoom” ñi bëggul dégg li Xel mi wax jàngat yi, mooy doon sart bu yonent bi di yokk benn rëdd bu yonent ci beneen rëdd bu yonent ngir leeral mujjug àddina si. Du dara ludul sart bi ne mujjug mbir dañu koy leerale ak njàlbéenu mbir ma. Terebu yonent boobu, moom la askanu Lawdise bu doyadi, di Adventiste yu fanweeri-bés yi, bañ. Bu ñu ko nanguwee, Yàlla man na “jàngal xam-xam,” te Daniel mooy wax ne xam-xam boobu dina yokku ci jamonoy mujj te Hoseya wax ne askanu Yàlla dañuy alkande ndaxte dañu bañ xam-xam boobu. Mbooloo mi nekk ci Esayi ak Yeremi bi bañ a dégg walla gis, dañuy bañ “selmal gi,” te loolu mooy “noppaliku” gi Yàlla digal ñoñam yu “fan yu mujj yi” ngir ñu man a jaar ak kaaraange ci jafe-jafe ju mag ji ci mujjug fan yi.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
Tur wu Boroom bi (jëf-jëfam) yi Yàlla xamale woon Musaa mooy ne: “Boroom bi Yàlla,” mooy ki “lewet te baax, muñ bu yàgg, te fees dell ak mbaax ak dëgg.” Jëf-jëfam mooy yërmande ak dëgg. Dëgg gi di tegtal jëf-jëfam, saa su nekk, dafa ànd ak yërmandeem, ndaxte kenn du xam dëggam, su ko Yàlla jëfaleelul njëkk yërmandeem, ndax ñépp bàkkaar nañu te ñàkk ndamlu Yàlla (jëf-jëfam). Dëgg ne Yeesu Kirist mooy Alfa ak Omega, ñi Yàlla baal seeni njubadi ak seeni bàkkaar ñoo koy ràññee te sàmm ko. Bàlloogu baal boobu mi ngi am ci mujj ga ca ay seeni xew-xew yu mujj yi ci àtteb seetkat bi. Ñi mu jëfaleel yërmandeem, ba tax muy baal seeni bàkkaar, moom dafa leen di jël ngir nekk ay céram, te dugg ak ñoom ci kóllëre.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Ci mujj yu nekk ci jaar-jaaru àddina bii, kóllëre Yàlla ak ay nitam yiy sàmm ndigalam dina yeesaatu.” Review and Herald, February 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Yépp yonent yi yépp, booleek Musaa, dañuy wax ci bés yu mujj yu atte bu set xam-xam, ba Yàlla di yeesal Kóllëreem ak ñiñu xàmmee ne ñooy téeméeri junni ak ñeent-fukk ak ñeent. Te bu Kóllëre googu daldee sampu, Yàlla “dinaa def kéemaan yu melul ak yiñu masul a def ci suuf si bépp, mbaa ci xeet wu nekk: te askan wi nga nekk ci seen biir dina gis liggéeyu Boroom bi; ndaxte lu tiit la ma lay def.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Nekk ak Moses ci xar-kàmmam gi ca tundu Horeb, miñu itam xam ni mooy Tundu Sinai, dekkaloon nañu ko ci biir lëmbëtu Musaa ak nit ñi Yàlla. Ay xëccoom moo nekkoon ngir matal liggéey bi Yàlla joxoon ko. Musaa nekkoon ci benn xëccoo gu jëm ci yégleb Yàlla bi ñeel àddina si. Tuuti laata Boroom bi won ay ndamam Musaa, gis nañu Musaa muy jëfandikoo xel ak wax ci kanam Boroom bi, di koy xelal ne su fekkee Boroom bi daan alag ñi fippu woon, ñi bëggoon naan te fecc wëruuruuru wurus Aaróon, alagug ñoom ñaay yàq yégleb bi doon màndargaal kàttanu Yàlla.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Noonu waxoon na Musaa ne ko: «Gis naa xeet wii, te xoolal, ay nit ñu dëgër-baat lañu. Léegi nag bàyyi ma, ngir sama mer tàkk ci seen kaw, ba ma alag leen; te maa la def xeet wu mag.» Waaye Musaa ñaanoon na Aji Sax ji, Yàllaam, ne ko: «Aji Sax ji, lu tax sa mer di tàkk ci sa xeet, nga génne leen réewum Misra ak doole gu mag ak loxo bu am kàttan? Lu tax Misra yi wax ne: “Ngir lu bon la leen génne, ngir rey leen ca tundi ya, te far leen ci suuf si?” Dëddul sa mer gu metti gi, te nga dellu ci xalaat woowu lu bon ci sa xeet. Fàttaliku Ibraayma, Isaaxa ak Israaʼil, sa jaam yi, ñi nga giñaloo woon sa bopp, nga ne leen: “Dinaa yokk seen askan mel ni biddéew yi nekk ci asamaan, te réew mii mépp mi ma waxoon, dinaa ko jox seen askan, te dinañu ko moom ba fàww.”» Noonu Aji Sax ji dellu ci xalaat wu bon wi mu bëgg a def sa xeetam. Ëksod 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Xam-xamu Musaa ci biir xurëm ba dafa boole ndigal bi Musaa ñu ko faloon ngir yégle ko àddina si. Seede bi ne Boroom bi weesuwoon ci Musaa te yéglewoon jikkoom, dañu ko teg ci wàll wu njëkk ci mbirum ndigal gu biir ci Yàlla ak nitam yu déggadi (Laodise), te wàll wu xam-xamu Eliya ci biir xurëm ba dañu ko teg ci njàqareem ak Jézabel, walla booloo gu ñetti wàll yi diggante Etazini, Papote bi ak Mbootaayu Xeeti Àddina. Benn dafa tegu ci ndigal gu biir ngir kerk bi, beneen bi ci ndigal gu biti ngir àddina si, waaye ñaari seede yi, Musaa ak Eliya, dañu nekk ci benn xurëm bu Oreb, te ñoom ñaar ñépp itam dañu leen feeñal ci xurëm ba ca mujjug àddina.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Te Ahab nettali Jezabel lépp lii Yàlla ji Eliya defoon yépp, ak itam ni mu reyoon yonent yi ñépp ak saafara. Noonu Jezabel yónnee ndaw ci Eliya, ne ko: Na yàlla yi def ma lii, te yokk ca lu gën a tar, su fekkee ne bu àll ba ci waxtu wii ëllëg, duma def sa bakkan ni bakkanu kenn ci ñoom. Bi mu gis loolu, mu jóg, daw ngir musal sa bakkan, dem Beer-Seba, bi bokk ci Yuda, te bàyyi fa surgaam. Waaye moom ci boppam dem benn bés ci màndiŋ ma, agsi, toog ci suufu garab gu tudd juniper; noonu mu ñaanal boppam dee, ne: Doy na; léegi nag, Yow Aji Sax ji, nanga jël sama bakkan, ndaxte man gënuma sama yàgg ya. Bi mu tëddee nelaw ci suufu garab gu tudd juniper, xool, malaaka la laal, ne ko: Jógal lekk. Mu xool, te gis mburu mu ñor ci kaw doj yu tàng, ak ndab ndox ca boppam. Mu lekk, naan, dellu tëddaat. Malaakab Aji Sax ji dikkati ñaareel yoon, laal ko, ne ko: Jógal lekk, ndax yoon wi dafa gën laa metti. Mu jóg, lekk, naan, dox ak dooleb lekk boobu ñeent-fukk fan ak ñeent-fukk guddi ba Hóreb, tundub Yàlla. Mu agsi foofa ca pax ma, daldi fa fanaan; te xool, kàddug Aji Sax ji dikk ci moom, ne ko: Lu tax nga nekk fii, Eliya? Mu tontu ne: Damay farlu lool ngir Aji Sax ji, Yàlla buy Boroom mbooloom asamaan yi; ndaxte bànni Israayil bàyyi nañu sa kóllëre, daaneel sa sarxal yi, rey say yonent yi ak saafara; te man rekk a des, man doŋŋ, te ñu ngi wut sama bakkan, ngir jële ko. Mu ne ko: Génnal, taxaw ci kaw tundu bi kanam Aji Sax ji. Te xool, Aji Sax ji romb na; ngelaw lu réy te am doole damm tundu yi, tas xeer yi fa kanam Aji Sax ji; waaye Aji Sax ji nekkul woon ci ngelaw li. Gannaaw ngelaw li, yengu-yengu suuf am; waaye Aji Sax ji nekkul woon ci yengu-yengu suuf wa. Gannaaw yengu-yengu suuf wa, safara am; waaye Aji Sax ji nekkul woon ci safara si. Gannaaw safara si, baat bu ne sew te xammee. Bi Eliya déggee ko, mu muur kanamam ak mbubbam, génn, taxaw ca buntub pax ma. Te xool, baat dikk ci moom, ne ko: Lu tax nga nekk fii, Eliya? Mu tontu ne: Damay farlu lool ngir Aji Sax ji, Yàlla buy Boroom mbooloom asamaan yi; ndaxte bànni Israayil bàyyi nañu sa kóllëre, daaneel sa sarxal yi, rey say yonent yi ak saafara; te man rekk a des, man doŋŋ, te ñu ngi wut sama bakkan, ngir jële ko. Aji Sax ji ne ko: Demal, dellu ca sa yoon ba ca màndiŋu Damaas; bu nga agsee, nga diw Hasael mu nekk buur bu Siri. Te Yewu, doomu Nimsi, nga diw ko mu nekk buur bu Israayil. Te Elisaa, doomu Safaat, mu Abel-Mehola, nga diw ko mu nekk yonent ci sa wàll. Te dina am ne ku rëcc ci saafaray Hasael, Yewu rey ko; te ku rëcc ci saafaray Yewu, Elisaa rey ko. Waaye bàyyi naa ci sama bopp juróom-ñaari junni ci Israayil, ñi sépp ñépp ñi seen ëpp tëkkuwuloon Baal, ak bépp gémmiñ gu ko fóonuloon. 1 Buur ya 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Xew-xewu Ilyaas ci biir paxam mi dafa tegtal ni yonent bi dëgëruloon xelam ci ndigalam bi ak ni mu gis doole ak njariñu ndigalam ak liggéeyam. Muusaa dafa doon aar ndigal gi Yàlla waxoon, waaye Ilyaas bàyyioon na ndigal gi. Benn ndigal la, ludul ne kenn ci ñoom mu ngi ci biir jàngoroog kërceen gi, ka ca des mu ngi ci biti kërceen gi. Waaye ci yoon wu yonent, bu ñu leen booloo, ñoom ñaar ñépp dañuy misaalal ndigal gu ñaari wàll gi ci Peeñu gi fukki juróom ñett. Li ma soxla dëgëral ci bépp dëgg gu jëfandikoo ak pax ma mooy ne ci “fan yu mujj yi”, ni xel di jéexalee ak ni ñu koy wax ci benn wàll walla beneen, mi ngi aju ci ndigal gi ak njariñam.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Muse ak Elii ñoom ñépp dañuy teewal ñi “dégg” te “gis” “baat” bi, te mooy “kàddu Boroom bi.” “Kàddu” googu dafay teewal sellam wi mooy yërmande ak dëgg. Saag-wolukat bi itam ñaan na ngir won ko yërmandey Yàlla, te mooy sellam wi. Ngir gis “yërmande”am, saag-wolukat bi dig na ne dina “dégg” li Xelum mi wax jëma ci mbooloyi màggal yi.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Ci jëfandikukat bi, Ab Sabóor bu ñu jagleel doom yi Koré. Yow, Boroom bi, nga wone sa ngëneel ci sa suuf; nga delloo [nga dindi] njàppug Yàggóob. Nga baale sa bànneex nit ñi, nga muur seen bàkkaar yépp. Sela. Nga dindi sa mer mépp; nga dëddu ci tarug sa mer. Dellool nu, Yàlla sunu Mucckatu, te taxawal sa mer ci nun. Ndax dinga nu mer ba fàww? Ndax dinga yayoo sa mer ba ci xeeti at yépp? Ndax doo nu dundalaat, ngir sa nit ñi bànneex ci yow? Won nu sa yërmande, Boroom bi, te may nu sa mucc. Dinaa dégg li Yàlla, Boroom bi, di wax; ndaxte dina wax jàmm ak ay nitam ak ñi sellam; waaye bu ñu delluwaat ci dof. Ca dëgg, muccam jege na ñi ko ragal, ngir ndam dëkk ci sunu suuf. Yërmande ak dëgg daje nañu; njub ak jàmm fóonante nañu. Dëgg dina sax ci suuf; te njub dina xool wàccé asamaan. Waaw, Boroom bi dina joxe li baax; te sunu suuf dina joxe ay gën. Njub dina jiitu ko; te dina nu teg ci yoon wi ay tànkam jaar. Sabóor 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Seetleen ne “yërmande ak dëgg,” (te “dëgg” mooy baat bu Ebrë ‘emet’ bi nu doon wax ci moom) yi jur njub ak jàmm, “ñu fóonante.” Ñoo boole. Sabóorkat bi samp na woyam ci fan yu mujj yi àtteb seetlu ga, ba yàlla “baale na tooñi” ay “nitam.” Ñaan gi mooy ne Boroom bi “delloosi doole” nitam.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Warug yàgg ak yeesal war na am, ci toppandoogu Xel mu Sell mi. Warug yàgg ak yeesal ñaari mbir yu wuute lañu. Warug yàgg dafay tekki yeesaatug dund gu xel mu sell, gaawantal kàttanu xel ak xol, dekki gu joge ci dee gu xel mu sell. Yeesal dafay tekki tabaxaatug doxalin, soppi xalaat ak teorii yi, aada ak jëf yi. Yeesal du jur njariñu baaxu njubte bu fekkee ne booleesuko ak warug yàgg gu Xel mi. Warug yàgg ak yeesal dañoo war a def seen liggéey li ñu leen digal, te ci def liggéey boobu, war nañu booleku.” Selected Messages, téere 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
“Yeesal gi” mi mu Sabóor bi ñaan mooy feeñal ñaanug ku xam ne dee na. Yeesal gi mi mu Sabóor bi ñaan, ñaan la bu metti lool ci ab Laodiseeŋ ngir mu ko ñaan, ndaxte Laodiseeŋ xamuwul ne dee na ci xelum; waaye bu ko xamuloon, du soxla yeesal. Yeesal googu mooy am ci déggoo ngir “dégg li Yàlla Boroom bi di wax,” te benn jëf warula jiitu sunu fexe bañu wóor yeesal googu di jóge ci bi Xel mu Sell mi dëkk ci sunu biir.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Yeesalug dëgg-dëgg ci ragal Yàlla ci sunu biir mooy li gën a màgg te gën a jafe ci sunuy soxla yépp. Wut lii war na doon sunu jëf ju njëkk.” Selected Messages, téere 1, 121.
Speaking of the book of Revelation Sister White states the following.
Bu Sister White dafa wax ji ci téereb Peeñ mi ne lii.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Bu nu nit ñu mel ni xeet bu benn, bu nu xam lu téere bii di tekki ci nun, dees na gis ci sunu biir yëngu-yëngub yeesal gu réy.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Baatu “réveil” mi ngi tekki delloo dundaat. Ñi tànn ngir bokk ci téeméeri ñeent-fukk ak ñeent-junni ñaar-fukk ak ñeent war nañu jëkk a xam ne dee nañu te soxla nañu ab réveil. Ne téeméeri ñeent-fukk ak ñeent-junni ñaar-fukk ak ñeent dee nañu, loolu mooy benn cër bu am solo ci xebaar bi ñuy ubbi tuumaam tuuti bala àttey yoon tëj. Am na nu yeneen lu bari yu nu war a wax ci dëgg gii. Li leen deellooy dund mooy “yërmande” gi Yàlla jox leen bi Mu leen “deellooy dund” te jox leen soppikoom. Li leen deellooy dund mooy dëgg ne Yeesu mooy Alfa ak Omeega, te xam-xam boobu di jur ci seen biir “jàmm” ju weesu mboolem xam-xam. Dig ba mooy ne “dëgg” “dina sax ci suuf si.” Xebaar bi ñuy fésal ni mooy “dëgg,” moom mi di Alfa ak Omeega, mi ngi cosaanoo ci États-Unis, ndaxte mu sax “ci suuf si.” Xebaar bi ca njàlbéen ga jóge woon ci États-Unis, te xebaar bi ca mujj ga saxaat ci benn bérëb boobu.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Gannaaw ni lu jëm ci kër yu xottu Yàlla dafa nekk misaal, dinañu seet yeneen yonent yi nekkoon ci ab xottu gu misaal. Yeesu wax na ne Yaxya mi di Sóobkat bi mooy Eliya, te Yaxya nekkoon ci kaso ba muy soxla xam ndax Yeesu mooy Almasi bi war a ñëw. Waroon na xam dundin ak jikko ju dëggu ju Yeesu. Waroon na xam ndax ndigal bi mu yégle woon ak ndigal bi Yeesu di kontine a yégle mooy ndigal bu dëggu bi. Mu yónnee ay taalibeem ngir laaj Yeesu laaj boobu, te Yeesu, weesu laaj ba, daldi leen won ndamluam.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
Noonu bés ba njëkk a weesu, taalibey Yaxya yi di gis ak di dégg lépp. Ci mujj Yeesu woo leen ca moom, sant leen ñu dem wax Yaxya li ñu seede woon, dolli ne: «Ku barkeel mooy ki du gis benn ndànk-ndànku teg mukk ci man.» Luug 7:23, R. V. Firndeel bi mooy ne Yàlla la, feeñ na ci ni mu méngoo ak soxlay nit ñi di sonn. Ndëramam feeñ na ci wàññiku gu mu wàññiku ba ci sunu néew doole.
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Talibey yi yéggale xibaar bi, te loolu doy na. Yaxya fàttaliku na waxu yonent bi ci Mbóot mi: ‘Boroom bi sol na Ma diir ngir Maa waare xibaar bu baax ñeel ñi lewet; yónnee na Ma ngir Maa faj xol yu damm, yégle bàyyi ñi ñu jàpp ngir seen moom-reet, ak ubbi këru kaso bi ñeel ñi ñu tëj; ngir Maa yégle atum nangu gu Boroom bi.’ Isaiah 61:1, 2. Jëf yu Kirist duñoo rekk wax ne mooy Mbóot mi, waaye won nañu it ni nguuruam war a taxawee. Ñu ubbi Yaxya dëgg gi sax moo jotoon Eliya ca màndiŋ ma, ba ‘ngalaw lu mag te am doole di xotti tundu yi, di damm xeer yi fa kanam Boroom bi; waaye Boroom bi nekkoonul ci ngalaw li: gannaaw ngalaw li yëngu-yëngu suuf; waaye Boroom bi nekkoonul ci yëngu-yëngu suuf si: gannaaw yëngu-yëngu suuf si safara; waaye Boroom bi nekkoonul ci safara si:’ te gannaaw safara si, Yàlla wax ak yonent bi ci ‘baat bu ndank te sew.’ 1 Kings 19:11, 12. Noonu la Yeesu war a defe liggéeyam, du ak rëy-rëyu xare ak daanu nguur ak réew yi, waaye jaarale ko ci wax ak xolu nit ñi jaar ci dund gu fees ak yërmande ak jébbale bopp.” Desire of Ages, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Kàttanu Yàlla jaar na ci Kàddug Yàlla. Dañuy ko yónnee ci “xol yi nit ñi.” Loolu mooyoon njàng mi nekk ci “baat bu ndank te sew.” Waaye yégleb Eliya mooy yégleb bi nekk ci biti, di xamle doole yi nekk ci biti askanu Yàlla. Kirist dafa doon wax Eliya ne ci “fan yu mujj yi” kàddugam mooy fu kàttan gi nekk; teewul nag, “juumante xare ak wàccug buur-guur ak nguur yi,” yi ngelaw lu yàq, suuxat ak safara tegtal, dañuy tegtal ñetti doole yu biti yi téereb Peeñ mi fésal, te askanu Yàlla dinañu jànkoonte ak ñoom. “Ngelaw” lu yàq lool mooy màndargay Lislaam ci waxi wax ju sell yi. “Suuxat” bi mooy ñàkk dégg ak fitna gu Njàngatug Farãs. “Safara” si mooy yàqu ga ñu wàcce woon ci Sodom ak Gomor. Eliya dawoon na ci kàttanu paap bi ngir dem ba ci xumb ba, ba tax Boroom bi won ko ne, doonte mbooleem dooley bon yi tax yépp jafe-jafey jamonoy mujjug àddina bi, mooy baat bu ndank te sew bi fu nekk kàttanu Yàlla.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Móos, Eliya ak Yowaana Sóobkat bi ñépp seede ne dañoo gis jikkoo Yàlla ci ab xumb. “Xumb” rekk mooy mandarga mi ñuy jox màngaan gu bon te di naxante. Yeesu waxoon na ci “màngaan gu naxante te bon,” te mooy màngaan gi ci “bés yu mujj yi” yu àtteb seetkat ba. Mandargam màngaan googu mooy Yonà, yonent bi defoon ñetti fan ci ab xumb—biir jën wu mag.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Ba noppi bi dajalee baax na lool, mu tàmbalee ne: “Xeet wii xeet la bu bon; dañuy wut firnde, te deesu ko jox benn firnde ludul firndeb Yonas, Yonent bi. Ndaxte ni Yonas nekkoon firnde ci waa Niniw, noonu itam Doomu nit ki dina nekk firnde ci xeet wii.” Luug 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Yonas nekkoon na ci biiru jén wu mag wi ñetti fan ak ñetti guddi, ni la Yeesu itam nekkoon ci bàmmeel ba ñetti fan. Yonas doon na firnde, te Yeesu itam noonu la. Ñoom dañuy tegu ci firnde bi jëm ci ndekkitel gi, te loolu nag, deewat moo jiitu ko.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Noonu ay bindkat ci xutbakat ak Farisen ya tontu, ne ko: “Kilifa gi, nun bëgg a gis firnde gu jóge ci yaw.” Waaye mu tontu ne leen: “Xeet wu bon te moykat dafa wut firnde; te duñu ko jox benn firnde ludul firndeb yonent Yunas. Ndaxte ni Yunas nekkoon ñetti fan ak ñetti guddi ci biir jënbu mag ba, noonu it Doom-aadama bi dina nekk ñetti fan ak ñetti guddi ci xol suuf si. Nit ñi dëkkoon Ninew dinañu jóg ca àtte ba ak xeet wii, te dinañu ko daan; ndaxte ñoom tuub nañu ci waareg Yunas; te xool-leen, ki gën a mag Yunas mingii fii.” Macë 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Bu nu xamale njàngatug dellusi jaar-jaar yu mbind mi di jàngale, te boole ko ak dëgg bi ne jaar-jaar yu sell yépp dañuy ràññee mujjug àddina, kon Yonas ak dee, suul ak dekkiw Kirist mooy “mandarga” te it mooy bataaxal bi ngir askanu Yàlla tey. Bi Yonas génneefee ci biir jën wa, mu yéglee bataaxal bi, ni noonu it bataaxalu dekkiw Kirist dafa yégleeku woon ci saa si malaaka mi jëlee doj wa ci xar-guur ga Kirist nekkoon. Ñi Muuse, Eli, Yonas ak Kirist teewal, dañuy màndargaal du rekk askanu Yàlla ci “fan yu mujj yi,” waaye itam bataaxal bi ku nekk ci ñoom yégle woon.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Màndargay Yonaa dafay boole jëfandikook xóot bi, fa xeetu yërmande bu Kirist feeñee. Yërmande yooyu yeesu jagleeloon Eliya moo itam jagleel Yonaa bi mu dawée wàllu yégleb yiñ ko dénk. Am na lu ëpp a ci wax ci Yonaa, waaye léegi am na yeneen pexe yu war a ñu jëfandikoo.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Bant bi, ci yeneen mbir, dafay tegtal dee ak ndekkite. Nitu kóllëre Yàlla yi ci fan yu mujj yi, ay seede yu bari firndeel nañu ne woon nañu dee, ba noppi dekkit. Tey it, war na ne Kiristaan bi judduaat ngir gis nguuru Yàlla, te loolu dafay tegtal dee nit ku yàgg ci yaram, waaye ci waxu yonent yi muuy lu gën a yaatu. Dafay wax ci benn ndigal bu ñu taxaw ci yoonam. Eliya dafa bàyyi yégle ndigal li, Yona daw ngir bañ a yégle ndigal li. Yaxya ñu ko sànni kaso te rey ko. Yeesu dafa ñu ko daaj ci bant.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Kon li màndarga Yona du ci mbir dee ak dekkit rekk la, waaye dafay wax ci dee ak dekkitu ab ndigal; te bépp ndigal yu ñu misaale ci Kàddug Yàlla dañuy tegu ci ndigalug waxtaan wu mujj wi, mi Baay bi joxoon Yeesu, mu teg ko ci Gabriyel, mu teg ko ci yonent bi, te mu bind ko yonnee ko ci mbooloyi màggal yi. Yàlla doon na nam a jeexal ndigal li te tàmbaliwaat, ci xew-xewu paxaru Musaa. Eliya jeexal na liggéeyam ni yebalkat te daw ca paxar ba. Yona daw na jëm Tarsis. Yaxya Miy Sóob bi ñu rey ko, ni ñu rey Yeesu itam. Seede yii yépp war nañu leen indi ci téereb Peeñu bi te dëppoo leen akante. Danyeel ak Peeñu ñeenti ay téere lañu, waaye “seede bu Yeesu” dafay wone ne itam ab benn téere lañu. Ñoo yor benn mel ni Biibël bi. Ñaari téere yu def benn téere, ak ñaari bindkat yu tegu ci ñaari seede.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Danyel, jàpp bu Babilon te gannaaw gi Med-Pers, dee na ci misaal bi ba ñu ko sànni ci bëti gaayi. Yonas dee na ci misaal bi bi ko jën wu mag wa lekkee. Yowaana, mi jotee Ndigal gi, dee na ci misaal bi bi ñu ko sànni ci diwlin buy tàng. William Miller dee na, waaye am na digeb ne malaaka yi taxaw nañu ci bàmmeelam ngir ndekkiteg ñi jub. Ministry Future for America dee na ci misaal bi 18 Sulet 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Bataaxal waare gu mujj gi nekk ci mbirum ngerug baamtu pap bi, ba ñu fajaat ay gaañam buy rey. Fajaatug gaañ gu rey ga mooy wàllu jëf ju leer ci Sàcci yi 13 ak 17 ci Peeñu Yowaana. Bu ñu fajee gaañ gu rey ga, nguurug pap bi ñu dekkalati di na doon juróom-ñetteelu nguur gi ñu firndeel ci Sàcc 17 bu Peeñu Yowaana. Mi ngi ñu ko xamale ni mooy juróom-ñetteel bi, maanaam mi bokk ci juróom-ñaari yi. Juróom-ñett jëfandikoo nañu ko ngir firndeel dekkalug nit, ndax xarafte gu nekk seel bu kóllëre gi waroon a ame ci bésub juróom-ñett gannaaw juddug xale bu góor. Xeer woowu soppi nañu ko ak sóobu ndox ci jamonoy Kiristaan, te sóobu ndox di tey jiite dee, suul ak dekkalug Kirist. Kirist dekkal na ci bés bi topp bésub juróom-ñaareel ba. Kon nag, ci wax ju yonent yi, dekkal na ci bésub juróom-ñett ba. Gannaaw junni at yu noflaay, suuf si ñu beesal di na dekki ci juróom-ñetteelu mileniyeem ba.