I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Damay jëfandikoo ci ab xët bu nekk ci Testimonies, buy joxe ay xeetu dëgg ci jëfandikoo ak njàngum Yexeskel, Esayi ak Yowaana ci biir kër Yàlla ga. Yowaana walbatikoo ngir gis baat bu nekk ci ginnaawam ci Revelation saar bu njëkk.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Nekk naa woon ci Xelum ci bésu Boroom bi, te ma dégg ci sama ginnaaw baat bu réy, mel ni liitu trompét, ne: Man maa di Alfa ak Omega, ki jëkk ak ki mujj; te li nga gis, bind ko ci téere, nga yónnee ko ci juróom-ñaari mboolooy xarala yi nekk ci Asi: ci Efes, ak ci Simerna, ak ci Pergam, ak ci Tiyatir, ak ci Sardis, ak ci Filadelfi, ak ci Lawodise. Noonu ma walbatiku ngir gis baat bi doon wax ak man. Bi ma walbatikoo, gis naa juróom-ñaari lamp yu wurus. Peeñu Yowaana 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Jóge ci dunu Patmos ba, ba noppi ca kër gu kawe jiitu bi, fa Yowaana gis feeñug Kirist bi nga xam ne Sœur White xamal na nu ko, mooy benn feeñ gi Danyeel gisoon ci sarax 10 ci téereem.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Ca jamono yooyu, man maa, Daniel, daa naa lu yàgg bu mat ñetti ayubés. Duma lekk mburu mu neex, yàpp walla biiñ duggul sama gémmiñ, te it duma diw sama bopp benn yoon.... Noonu ma yéeg sama bët yi, xool, te gis ne nit ku nekk sol na yéré yu linen, te wurus wu baax wu Ëfàs takk na ko ca ndiggam. Yaramam it mel ni beril, kanamam mel ni melow xefar, bëtam yi mel ni làmp yu safara, loxoom ak tànkam yi mel ni xànjar wuñu rafetal, te baatam mel ni baatu mbooloo mu bare’ (Daniel 10:2–6).
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
«Melokaan bii jëm ci ni Yowaana fekk ko bi Kirist feeñee ci moom ci Dun Patmos. Du kenn ku gëna màgg ndaxte Doomu Yàlla moo feeñu woon Daniel. Sunu Boroom ànd ak beneen ndawul asamaan ngir jàngal Daniel li war a xew ca fan yu mujj ya.» Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Juróom ñaari aaya yi di wone ni naka la Yeesu Kirist feeñal bi ubbikoo, lu jiitu jeexital àtteb nit ñi. Yàlla mooy jox Yeesu feeñal boobu, Yeesu jox ko Jàbril, Jàbril jox ko Yowaana ak ndigal ngir Yowaana yónnee xibaar bi ci juróom-ñaari mbooloo yi. Esayi itam jot na ndigal boobu ngir def noonu ci saar bu juróom-benni bi, te Esekiel jot na itam benn sas ci saar yi ñaar ak ñett. Yowaana ab kaso la ba mu di jot ndigalam, Esekiel ak Dañeel ay jaam lañu ci Bàbbilóon, te Esayi mi ngi dund ci jamonoy buur bu bon Ahaas bu Yuda.
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
«Am na ay ruedas yu nekk ci biir yu nekk ci biir, ci njël gu tar a lëjje te bu njëkk a gis Yexqeel dafa ko mel ni lépp a ngi ci njaxlaf. Waaye bi ñu doon yëngu, dañuy yëngu ak jub gu rafet te ak déggoo gu mat sëkk. Bindu asamaan yi dañoo doon doxal ruedas yooyu, te, ca kaw lépp, ci kaw gàngune safir gu tedd gi, Aji Fàww ba nekkoon; te wër-ndombo gàngune ga mooyoon xoncob asamaan bi wër ko, te muy màndarga yiw ak mbëggeel. Naka la ndamlu xew-xew boobu tiisloo ak ndam gu tar dëj ko ba Yexqeel daanu ci kanamam, ba keroog baat bu ko wax mu jóg te dégg kàddug Boroom bi. Gannaaw loolu ñu jox ko ndigalug waare ngir Israayil.» Testimonies, 751.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.
Te itam xool baatu Boroom bi, mu naan: Kan laa yebal, te kan mooy dem ngir nun? Noonu ma ne: Maa ngi fii; yebal ma. Esayi 6:8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...
“Dégg bii jox nañu ko Yéexceel ba mu nekk ci jamono ju xelam fees ak xalaat yu lëndëm te di xamal lu bon lu jëm ci kanam. Gis na réewu ay baayam ne dafa nekk yàqu te wéet...”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …
“Ni mel noonu itam, ba Yàlla doon ubbi ci Yowaana mi mu bëgg taarixu mbooloom gëmkat yi ngir jamono yi ñëw, Mu jox ko ndigal gu wóor ci mbëggeel ak sàmmug Musalkat bi ngir ay nitam, dafa ko feeñal ‘Kenn ku mel ni Doomu nit ki,’ muy dox ci biir làmp yi, yi doon misaal gi juróom-ñaari mbooloo yi. …”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. …
“Jàngoro yii ñu ngi nu jariñ. War na nu samp sunu ngëm ci Yàlla, ndaxte am na waxtu wu nekk ci sunu kanam léegi, bu di nattu xol yi ak seen ngëm. …”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Nu ngi tax ci bunt bu jëkk bu xew-xew yu mag te ñu am solo. Yonent bi dafa bëgg a mat gaaw. Boroom bi mungi ci bunt bi. Lu yàggul, ab jamono buy fees ak njàqare ak mbir mu metti ci ñépp ñi dund dina ubbeeku sunu kanam. Xuloo yi weesu woon dinañu dellusi; xuloo yu bees dinañu sosiku. Xew-xew yi ñuy a jëfandikoo ci sunu àddina, ba tey sax kenn mosu leen a xalaat. Seytaane dafay liggéey jaarale ko ci nit ñi. Ñi ngay góor-góorlu ngir soppi Sàrtu Réew mi te am yoon wu di jébbale sàmmu dibeer, xamuwuñu bu baax lan mooy mujje. Ab jafe-jafe bu réy mu ngi ci sunu kaw rekk.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …
“Waaye surga yi Yàlla waruñoo wéeru seen bopp ci jafe-jafe ju mag jii. Ci peeñ yi ñu joxoon Esayi, Esekiel ak Yowaana, gis nanu ni asamaanëe di lëkkaloo bu baax ak xew-xew yi doon am ci kaw suuf, ak ni Yàlla di fexe lool ngir ñi koy takku. Àddina amul lu dul kilifa. Njàngatug xew-xew yi di ñëw nekk na ci loxo Boroom bi. Buurug asamaan bi yor na ci saytu boppam yoonu réew yi, noonu itam mbir yi jëm ci mbooloom ngëmam. …”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
«Ci peeñu Ezekiel, Yàlla amoon na loxoom ci suuf laaf yi cherubim yi. Loolu ngir jàngal ay jaamam ne dooley Yàlla mooy jox ñoom njàlam. Dina liggéey ak ñoom su fekkee ne dañuy bàyyi tooñ te set wecc ci xol ak ci dund.»
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …
“Leer gu xonq bi ci diggante mbindeef yi te nekk yaram yu dund yi, te ne ci gaaw-gu mel ni melax, dafay tegtal gaaw-gaaw gi liggéey bii di dem ci mujj ba noppi.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Bokk yi, léegi du waxtu jooy ak yaakaaru ñàkk, du itam waxtu jébbalu ci sikki-sàkka ak bañ ngëm. Kirist du léegi Musalkat buy nekk ci bàmmeelu bees bi Yusëf moom, buy tëj ak doj wu réy te ñu màndargaal ko ak ràññeek Rom; nun am nanu Musalkat bu dekki. Moom mooy Buur bi, Boroom mbooloom asamaan yi; toog na diggante kerub yi; te ci biir xulóo ak riirum xeeti réew yi, dafay sax di wottu ay nitam. Ki nguur gi ci asamaan yi mooy sunu Musalkat. Moom day natt wut gu nekk. Moom day xool safara furnaas bi war a seet xol bu nekk. Bu tataay buur yi daanuwee, bu xale yi merug Yàlla jamono jëfandikoo dal xol yi ay noonam, nitam dinañu nekk ci kaaraangeem ci ay loxoom.” Testimonies, volume 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Ñeenti seede yu nekk ci Biibël di seede ne, yéglebug Njàngatug Yeesu Kirist bi, ñu jox ko nit ñi nga xam ne seeni jaar-jaari yonent yi ci bérabu sell bi moo leen melal. Su nu duggée ci bérabu sell bu asamaan bi, fa la ñu di jox yégleb bi ñu nu santoon nu yégle. “Safara ju mel ni furnaas” ji di nattu “bëpp bakkan,” mooy furnaas bi ci Malaki ñett.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Waaye kan moo man a muñ bés bu ñëwam? te kan moo taxaw bu feeñee? ndaxte moom mel na ni safara buy setal wurus, te ni savon bu fuller yi di soxal. Dina toog ni ki di setal te di laabal xaalis; dina setal doomi Lewi yi, te sobal leen ni wurus ak xaalis, ngir ñu jébbal Boroom bi sarax bu àtteg njub. Noonu saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ci fan yu yàgg ya, ak ni ci at yu jëkk ya. Malaki 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Fàttalikat bi xam ne xaalis bu weex bi nekk na ci safara ba mat na jamono ju baax, bu xaalis booba set wecc ba tax mu man a wone kanamu fattalikat bi. Dëgg gu jëm ci ni ñu daan setalee xaalis bu weex ca jamono yu yàgg ya, méngoo na ak jëfandikookat buy sabab “marah” bi Daniyeel gisoon ci sarax sedd bi fukk. Ci fan yii mujj yi, Boroom bi di jiite ay doomam dugg ca kër Yàlla ga ngir seet, sellal te setal ñi war a bokk ci màndarga gi war a doon ci téeméeri ñent-fukk ak ñeent junni. Ci jamono jii, “Moom dina liggéey ak” nun, “su fekkee ne” nun “danu bàyyi bàkkaar te nekk laab ci xol ak ci dund.” Am na ñenn, ni ci Daniyeel fukk, ñuy daw ba sori mboolem xew-xew boobu; waaye ñi, ñu melni Daniyeel ci misaal, ñoom dañuy gis peeñ bu réy bi mel ni seetu-xoolu bi ci ndigalug Yeesu Kirist, te, ni Esayi misaale ko, ñu dina laal seen tuñ ak doj wu tànga jëme ci altar bi, te ñu dinañu sellal ak waajal ngir jox ab yégle ci njëkk dajale gu delloo yoonu dëgg, te gannaaw gi ci àddina si.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Bataaxal bi ñu ngi koy joxe ñi bokk ci gëmu yu takku yi ci bérabu sell ba. Léwítik ñaar-fukk ak ñett, buñu ko boole ak jamonoy Pantakot, ñu ngi ko tëral ngir mu wone Arka kóllëre gi nekk ci Bérab bu Gëna Sell bi. Ci ngëm, teginu bataaxi kapitaal bi dafay wone ñetti waymark yu nekk ci jaar-jaaru taarixu sell bi, fa la nattu furnaas bi mat. Ndigal gu xóot te jóge ci Yàlla—teginu yonentey kapitaal ñaar-fukk ak ñett dafay may taalibeb yonent bi mu fekk Esekiyel ci saar bi jëkk ci kapitaal bi jëkk.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Léegi nag, ci atum ñett-fukk ak benn bi, ci weeru ñeenteel bi, ci bésu juróomeel bu weer wa, bi ma nekkee ci biir jaam ñi ca wetu dexu Kebar, asamaan yi ubiku, te gis naa peeñu Yàlla yi. Ci bésu juróomeel bu weer wa, mooy atum juróomeel bi ca jaamug buur Yeoyakin. Ezekiel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Ni saraxalekat ci jamono bi ñuy rëyke seel bi ci kaw ñaari téeméer ak ñeent fukki junni ak ñeent (144,000), Esekiel mungi ci atum fanweer fukk ak ñatt ci juróom-ñaareel wër-gu magal yi, juróom at laata ñetteelu ñaareel téereb Yerusalem yi Nebukadnesar defoon ci atum 587 bala Krist. Atum fanweer fukk ak ñatt bi ci kàddu gi mooy fanweer fukk ak ñatt at ginnaaw gëstu-guddi gu gën a màgg ci jaar-jaari Kóllëre Gu Yàgg, te mu ngi ci juróomeelu bés bu juróomeelu at ba, noonu muy teg limu juróom ci seedu Esekiel. Ci ñaari aaya yu njëkk yi, danuy gis fanweer fukk ak ñatt joxees benn yoon, te limu juróom waxees na ko ñetti yoon. Ci tabaxug Léwitik ñeent-fukk ak ñatt (23) bu méngoo ak jamonoy Pentekot, ñaareelu nattu bi limu fanweer fukk ak ñatt di firndeel dafa yegg ba ca bëccëg trompet yi, juróom bés ba ca yéegug Kirist, gannaaw loolu juróom bés ba ca bésub njotaan, gannaaw loolu juróom bés ba ca màndargaal bi tegtal ci ñaari taw yi, muy taw bu njëkk bi (Pentekot) ak taw bu mujj bi (Tabernakel yi). Tabax gi di wone fanweer fukk ak ñatt, topp ci ko ñetti jéego yu juróom. Esekiel mungi ci kër Yàlla gi, te tabaxug Léwitik ñeent-fukk ak ñatt mooy Aars bi.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Jaar-jaar bi seede ne, Esékiel ci bérab boobu dafa nekk juróom-aat lu jiitu ab wërante gu mel ni misaal, te ngàllaam mooy wone yoonu dibér bu gaaw a ñëw, ni ko tasug Yerusalem di ko tektal. Limu “juróom” mooy benn ci ñi gën a am solo ci taxawaayu Léwítik ñaar-fukk ak ñett, ni noonu itam limu “fanweer”.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Ñu wone na ci yenn mbind yi ne, bu ñu tege ñeent-fukk ak ñaar aaya yu jëkk yi ci benn tànk ak ñeent-fukk ak ñaar aaya yu mujj yi, te gannaaw loolu ñu boole ñaari rëddoo yu ñeent-fukk ak ñaar aaya yooyu ak jamonoy Pentekot, kon loolu day leeral bu baax ne jumtukaayu nattu gu ñetti jéego gi, moom mi di safara forno bi Malachi, feeñ na bu leer. Ñetti jéego yooyu am nañu alfa ak omega ci jéego bu jëkk ak bu ñetteel bi, te loolu dafay aju ci sériñe wu ñenti waymark yu di tegtal benn jéego.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Bésub Jéggi, gannaaw loolu màggalu mburu mu amul lawiir, gannaaw loolu saraxu njàngum gerte bu njëkk, te gannaaw ga “juróom” fan ba ci mujju màggalu mburu mu amul lawiir. Ñetti màndarga yooyu la nattu bu njëkk boobu di samp, te Yeesu dafa sax di wone mujj gi jaarale ko ci njàlbéen ga, te nattu bu ñetteel bi itam dafa sampoo ci ñetti màndarga. Màggalu liit yi, ba noppi yéegug Kirist gannaaw loolu ak bésub jéggalu bàkkaar, te gannaaw ga juróom fan ñëwug Pentekot ak Tabernacles ñoom ñaar. Pentekot mooy màndargay tawub njëlbéen, te Tabernacles mooy màndargay tawub mujj. Ci misaal bu Leviticus ñaar-fukk ak ñett, Pentekot ak Tabernacles dañuy àndandoo.
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 in the first month. Joel 2:23.
Yéen nag, yéen doom Siyoŋ, bégleel te bég ci Boroom bi seen Yàlla; ndaxte moo leen jox taw bu njëkk bi ci yamale, te dina wàcceel leen taw bi, taw bu njëkk bi ak taw bu mujj bi, ci weeru njëkk bi. Joel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Jëfandikoo ak sellaat gu mujj gi tàmbalee na ci 31 Desambar 2023. Nattal bu njëkk bi mooy nattal bu cosaan bi te xeetooke na ko ci yëngu-yëngu bu “sàcc yi ci sa xeet” te moo tas mbootaay mi ñu daan jëfandikoo ba noppi ci nattu naqar bi ci 18 Sulet 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Ci jaar-jaar ak yoon, Kàddug Yàlla dafa melal xeex bu gudda yàgg bi nekk diggante dëgg ak juum. Xee x boobu sax mi ngi wéy di dox. Yëf yi xewoon dinañu dellu xewaat. Werante yu mag ya dinañu dekki, te xalaat yu bees dinañu sax di feeñ ba fàww. Waaye xeetu Yàlla, ñi ci seen ngëm ak ci seen matale waxi yoon ci jaarale ci yégleb ndaw li jëkk, ñaareel bi, ak ñetteel bi, xam nañu fu ñu taxaw. Am nañu jëfandikoo bu ëpp solo wurus wu rafet. War nañu taxaw bu dëgër mel ni doj, di téye njàlbéenug seen kóolute bu njëkk ba ci mujj.” Manuscript Releases, volume 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Ci Levitique ñaar-fukk ak ñett, nattu bu jëkk bi dafa teewlu ci benn booloo gu yonent buy am ñetti xët, te juróom-ñetti fan gannaaw loolu mu àgg ci mujju mburu mu amul lawiir. Bésu Pàkk dafa doon bés bu njëkk, màggalu mburu mu amul lawiir dafa doon ñaareel bés, te saraxu njëkk-a-góob yi dafa doon ñetteel bés. Juróom-ñetti fan gannaaw loolu, màggalu mburu mu amul lawiir jeex na. Tëralin gu yonent gi ci nattu bu jëkk bi ci ñetti nattu yi itam dees na ko gis ci ñetteel te mujjeel nattu bi. Ci boobu ñetteel waymark, mi am ñetti waymark te genn topp ci gannaaw, màggalu liit yi mooy bés bu njëkk, te yéegug Kirist ci asamaan mooy juróom-ñetti fan gannaaw, ba noppi bésu njot ba nga topp juróom-ñetti fan gannaaw, te ba noppi juróom-ñetti fan gannaaw Pentekot ak màggalu Tabernacle ñoom ñaar di màndargaal yoonu alxames gu gaaw a ñëw, mi téereb Ezekiel di ko wone ni mooy alagug Yerusalem.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Diggante njexitalu mburu mu amulwulul ak bésub trompet yi, amna fukki fanweer yu du ñett, yu dul rekk a doon misaalu ab saraxalekat, waaye itam nattu ñaareel bi ci ñetti nattu yi ñu teye ci melokaanu Yàlla bi.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Sòobu Kirist bi dafay wone ñetti tegtalu yi di Bésu Jéggi-ba, Mburu mu amul lawiir ak Njëkk meññent, ndaxte ñetti tegtalu yooyu dañuy taxaw ci dee, suul ak dekkiwaatug Kirist. Ñetti jéego yooyu, ñu toppale ko ak juróom-ñent fan ba ci ñeenteelu jéego bi, mi ñu tegtale ak jeexitalu màggalu mburu mu amul lawiir. Sòobu bi dafay wone ñetti jéego yi ci benn waxtu wu gàtt, ba Yaxya sóobee Masiiram. Màggali nooru bitim-réy yi dafa tas ñetti jéego yooyu ak benn fan ku nekk, te màggali ngone yi dafa tas ñetti jéego yooyu ak juróom fan.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Bu nu jëfandikoo nanu nattu njàngatug béj-gannaari yi, ni booloo bu ñetti màndargay yoon te benn màndargay topp ci juróom-ñetti fan yu gannaaw; te noonu it di jëfandikoo béj-sowwu yi ni ñetti màndargay yoon yu benn màndargay topp ci juróom-ñetti fan yu gannaaw, ab taxawaayu wax-u Yonent bi daldi sampu, moo di ab màndargay yoon alfa bu ñett, toppu ci juróom-ñetti fan, te gannaaw loolu ci ñett-fukk fan, ak ñetteelu nattu béj-sowwu yi ni ab màndargay yoon bu ñett toppu ci juróom-ñetti fan—taxawaay bi day won ne nattu bu njëkk bi dafay muur juróom-ñetti fan yépp, te loolu toppu ci ñaareelu nattu bu ñett-fukk fan, yu jot ba ca ñetteelu màndargay yoon bu juróom-ñetti fan ba. Juróom-ñett dolliku ci ñett-fukk, dolliku ci juróom-ñett, moo di ñeent-fukk (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Soo Krist ci ndox mi dafa toppu ci saa si ak ñeent-fukk fan yu jeexee ci ñetti nattu. Lu ëpp mën nañu koo gis ci doxalinug Lawi 23 boole ak jamonoy Pentekot, waaye ci beneen wàll, saar wi dafay teewal Gaalu Kóllëreg gi nekk ci Bérab bi Gën a Sell bi.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Bëgg-u mbëj ak bëjjeek yi ci Levitik ñaar-fukk ak ñett dañu leen teg ci diggante ñaari Sabat. Ñaari Sabat yooyu dañuy tegtal ñaari kerub yu muyir, te màndarga yi ci yoon waam gu pentekot bi méngook Levitik ñaar-fukk ak ñett dañuy tegtal Kàmba ga ak ñaari kerub yu muyir. Ci saraxalekat bi njëkk, yóbbu nañu Ezekiyel ca kër Yàlla ga, te ba ñu ko fay yóbbee, mu nekk juróomi fan laata nattu ga, mi waral alag Yerusalem, di misaal bu yemale ak yoonu Dibeer bu agsi ci gaaw. Yoonu Dibeer bi Pentekot ak Tabernàk yi dañoo ko tegtal ci Levitik ñaar-fukk ak ñett. Ezekiyel nekk na ci atum ñett-fukk, te ñett-fukk mooy diirub ñaareelu ci ñetti nattu yi dajale seen bopp ci safara furnaas bu Malasi ñett. Ñaareelu nattu bi dafa ñu ko tegtal ak ñett-fukk fan, ni Ezekiyel itam nekk ci atum ñett-fukk ci juróom-ñaari fukk ak juróom-ñaareelu jokkoo Jubile bi tàmbalee ci Màggalug Bésub Mucc gu mag ga ci Yosiya, ni taariixkat yi koy woowe. Ezekiyel nekk na juróomi at laata nattu ga gaay, mi lasted fukk ak juróom-ñaaru weer, te mu ngi ci kër Yàlla ga, mooy diggante ñetti nattu yu mujj yi sellal te setal desit bi. Piyeer nekkoon na ca Sesare-Filippi (Panium), moom itam ci diggante ñetti nattu, ni Panium (Sesare-Filippi), tundu Soppiku Mbind mi ak bant baa di ko tegtal.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Ci at 592 baat ci kanam Almasi bi, Yàlla def na Esekiel mu nekk ku “gumb”, te du wax ludul bu Yàlla ubbee ay gémmiñam. Loolu sax ba ca réerug Yerusalem ga ca 585/6 baat ci kanam Almasi bi. Yàlla dafa ko taxoon mu wax bi wërsëgu réer gi tàmbalee, ca bés ba “li neex” ay “bëtam” deewee, waaye mayu ko woon mu wax ak moom sa bopp ba kera Yerusalem, “li neex” ay “bëti” Israayil, daanu. Réerug Yerusalem mooy melokaanu yoonu Dibéeri bu ëppoon a ñëw; te foofa la baayu Yaxya Miyëwëkatu, saraxalekat bu juróom-ñetteelu séddoo bi, miñu def gumb bi muy liggéey ci kër Yàlla gi, fa la woon itam Esekiel (ci peeñu) biñu ko defee gumb lu tollu ci juróom-ñent weer. Ca juróomeelu bés ba gannaaw juddug Yaxya, bi ñuy xarafal Yaxya, lañu ko mayee mu wax. Ñaari yonent yuñu def gumb fekk leen ci bérabu sell ba. Ñetteelu yonent biñu def gumb bi muy gis Almasi ci bérabu sell ba mooy Daniel. Ci saar fukki, Daniel am na ci bérabu sell ba, te ni ñuy laal ko ñaareelu yoon ci ñetti yoon, ñu def ko gumb. Ca digg ba lañu def Daniel gumb.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Ba mu waxee ma wax yooyu, maa ngi jublu sama kanam ci suuf, ba nekk luul. Te xoolal, kenn ku mel ni niroo doomu nit yi laal sama tuñ. Noonu ma ubbi sama gémmiñ, wax ak ki taxawoon ci sama kanam ne: Yaw sama sang, ndax peeñ mi, metit yi dikk nañu ci man, te deseetu ma doole. Daniel 10:15, 16.
Speaking
Wax jiitegi
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
Mbindum “wax” bi feeñ bu leer ci jamono bi yoonu dibeer buy ñëw léegi, bi Etazini waxe ni ab nàga; mbaam-u Balaam wax; te gis-gisu Habakkuk wax te du fenn. Ñetti yonent yu luuñu, ñi ñu luuñal bi ñuy nekk ci kër Yàlla ga, dañuy wax ci jamono njàqare Yerusalem. Ak Sakarya itam, mu wax ngir wone ne turu bees bu ñu jox doomam dëgg la, te loolu dafay melal Filadelfiyaankat yi ñu di jox turu bees.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Ki daan ndey, dinaa ko def teeru ci kër Yàlla sama Yàlla, te du génnati fa ba fàww; te dinaa bind ci moom turu sama Yàlla, ak turu dëkk sama Yàlla, mooy Yerusalem bees bi, biy wàcc jóge asamaan ca sama Yàlla; te dinaa bind ci moom sama tur wu bees. Peeñu Yóhàn 3:12.
Zachariah was given a tablet to write the new family name of John.
Sakariya jot na ko bind ci turu njabootu bu bees biñ jox Yàlla Yaxya.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ba mu xew ba ñëw ngir xarafal doom ji; te ñu bëgg a tudde ko Sakariya, ci turu baayam. Waaye yaayam tontu ne: “Déedéet; dees na ko tudde Yowaana.” Ñu ne ko: “Amul kenn ci sa bokk-yi mu am tur wii.” Noonu ñu def ay màndarga baayam, ngir xam naka la bëgg ñu tuddee ko. Mu laaj ab pastéef bu ñuy bindee, bind ne: “Turam mooy Yowaana.” Ñépp waaru lool. Ci saa si rekk gémmiñam ubiku, làkkam yiwi, mu wax, di sant Yàlla. Luug 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Turub Yowaam méngoo beneek kër gu Filadelfi, te turub Sakariya itam ak Laodise, ni ko Sakariya di tey ngëm saafara ñaareelu malaaka bi. Yépp yonent yi dañuy wax ci fan yu mujj yi, te fan yu mujj yi mooy taarixu ñaareelu malaaka bi. Kon malaaka mi indi woon saafara bi war na ne mooy ñaareelu malaaka bi. Sakariya bañoon na xam ne Boroom bi dina romb kër gu Laodise gu Église Adventiste du Septième Jour. Am na yeneen lu ëpp lu ñu wara wax ci dellusi baat bi ci yonent yii, waaye dinanu wéy di jëm ci am xam-xam bu gën a leer ci sàrtu yonent bu Yosiya.
Josiah’s Wheel
Rota bu Yosiya
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Nun nanu waxi mboolem Jubile bu fukk ak juróom-ñaareel bi tambalee ci Bésub Jéggi Yosiya ca atum 622 laata Kirist, waaye sëtub Yosiya mi ngi tambali lu jiitu atum 622 laata Kirist. Buntug Israyil ba jëbbal Sawul ngir mu toog ci nguur gi muy buur bu njëkk bu Israyil, mooy tegtal ñeent-fukk at yu buur Sawul di nguuru, teg ci ginnaawam ñeent-fukk at yu buur Daawuda di nguuru, teg ci ginnaawam ñeent-fukk at yu Suleymaan di nguuru. Bañ Yàlla boobu yonent Samuel sonnalee lool, amoon na ci atum 1097 laata Kirist, te mooy tàmbali rëdd wu yonent wu bunt, wi jeexee ca bant ba, ba Yawut ya waxe ne, amunu buur kudul Sezar.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Waaye ñu yuuxu ne: “Dindi ko, dindi ko, daaj ko ci bant bi.” Pilaat ne leen: “Ndax dama wara daaj seen Buur ci bant bi?” Saraxalekat yu mag ya tontu ne: “Amunu buur ku dul Seesaar.” Yowaana 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Ci atum 1097, ñetti buur dinañu nguur ñaar-fukk ak ñent weeri at ku nekk ba ci deeju Sulaymaan ci 977 BC, ba nguur ga gannaaw gi xaroo ci bëj-gànnaaw ak bëj-saalum.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Te gannaaw loolu ñu bëgg buur; te Yàlla jox leen Sàwul doomu Kis, nit ku bokk ci giiru Benjamen, diirub ñeent-fukk at. Jëf ya 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Daawuda amoon naett at juróom benni fukki at la woon ba mu tàmbalee nguuru, te nguuram di ñeent-fukki at. Ca Hebron mu nguuru woon ci kaw Yuda juróom-ñaari at ak juróom benni weer; te ca Yerusalem mu nguuru fanweeri at ak ñetti at ci kaw Israyil mépp ak Yuda. 2 Samuel 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Nguurug Suleymaan tàmbalee na ci atum 1017 ba ca ñëwutam Yeesu; saxu kër Yàlla ga ñu tabax ci kawam, ñu teg ko ci atum ñenteelu nguuru Suleymaan (1013 ba ca ñëwutam Yeesu). Tabax gi jëfandikoo juróom-ñaari at (1 Buur 6:37–38), te Kër Yàlla ga mat na ci weeru juróom-ñetteelu atum fukki ak bennelu nguuru Suleymaan. Njébbale gu yëngu te sàkku gi amoon na ci weeru juróom-ñaareel bi (weeru Etanim), bi ñuy màggal Bésub Ndëkkandoo yi (1 Buur 8; 2 Taarix 5–7), ci atum 1006 ba ca ñëwutam Yeesu. Buur yi, Kër Yàlla ga ak xeetu réew mi, kenn ku nekk ci ñoom dafa am ci taarixam ab diir bu ñeenti téeméer ak juróom-fukk at, buy wone bu baax jamono ju yonent buy màndargaal ci diggante buur yi, mbaa Kër Yàlla ga, mbaa réew mi.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Dañeel jàpp nañu ko jaam ci atum 607 lu jiitu Kirist, doonte li ëpp ci ñi di sàkku waxtu yi ci Biibël jàpp nañu 605 lu jiitu Kirist. Wàllu jaar-jaaru bindu yi war na méngoo ak seede bu waxu yonent bi, te misaalu xew-xew yi ñu bind ci jaar-jaaru jamono, bi tàmbalee ak bëgg-bu am buur ci 1097 lu jiitu Kirist, dafay laaj ci ay seede yu yonent yu bari ne 607 lu jiitu Kirist mooy jëfandikoo gu jub, waaye du 605 lu jiitu Kirist. Atum 607 lu jiitu Kirist mooy màndarga mujjug ñeent téeméeri ak juróom-ñeent-fukk at ci sàrtu buur yi, waaye itam mooy tàmbali benn ci ñetti wone yu mag yi teeru juróom-ñaari-fukk at yi di am ci suuf-sàrt bi. Atum 607 lu jiitu Kirist mooy màndarga mujjug juróom-ñaari-fukk at yi tambalee ak jàppug Manase jaam ci 677 lu jiitu Kirist. Njëkk woneb màndarga ñeent téeméeri ak juróom-ñeent-fukk at yi (mi am ñetti seede ci sàrt bi), mujj na fa benn ci ñetti seede yi ci juróom-ñaari-fukk at jeexee, te beneen seede ci juróom-ñaari-fukk at tàmbali; tabaxu lim mi seedeel na 607 lu jiitu Kirist, ndaxte am na xalaat ne Dañeel jàpp nañu ko jaam ci 605 lu jiitu Kirist.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Ci biir bi am solooy 490 at yi bokk ak buur ya dale ci 1097 JK ba 607 JK, am na itam 490 at yu jëm ci tabaxu kër Yàlla bu Suleymaan dénkal ba ci dénkalu kër Yàlla bu gannaaw njaamte gi, bi Sorobabel defee ko ci 516 JK. 490 at yooyu dañuy sosoo ci 420 at yu jëm ci dénkalu Suleymaan ci atam bu fukk ak benn, yokk ci 70 at yi kër Yàlla gi nekk woon ca màndiŋug njaamte ga, ba tolloo 490 at. Ñetteelu ndigalu Artaserse ñëw na 59 at gannaaw loolu, ci 457 JK, te mooy màndarga tàmbali 490 at yu “dogale woon” (góor-góorlu, Daniel 9:24) ngir xeetu Yàlla, yu jeex ci atum 34 bi ñu sànnee Esetefaan ay doj. Amoon na, te am na sax, yeneen seede yu xóot ci waxtu-ak-jamono yu yonent yi ci bind bi tàmbalee ak bàkkaaru dàq Yàlla ak Xelu Yonent bi ci 1097 JK, te mu jeex ba kerceen Esetefaan gis Kirist taxaw ci ndeyjooru Yàlla. Ci seede bii lanu gis wér-gu-yonent wu Yosiya.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Maa ngi wax ne “ngàññgóor gu njëkk,” ndaxte njàlbéenu rëdd mi dafay won fan la Israyel bañ Yàlla ngir muy Buur, ci seen bëgg a am buur bu àddina, te loolu moo màndargaal taxawaayu njàlbéenu nguurug nit ci Israyel. Maa ngi bind itam loolu ngir wërëŋu Yosiya, mi tekki “taxawaayu Yàlla,” ndaxte mooy màndarga bu taxawaay bi ak itam ngàññgóor gu njëkk gu askanu Yàlla.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Bi Suleymaan deewee ba noppi, te fukki xeet yi ak ñaar séddoo bëj-gànnaar ak bëj-saalum, tabaxal Yeroboam ci tëral yoonu jaamu-yàlla bu fen bi, yonent bi dégluul woon, yedd ko; te yedd gu mu ko yedde woon ga ëmb woon yëgle bu jëm ci buur bu ñuy tudde Yosiya. Ca ngëmadi séq bu njëkk ba Yeroboam ak fukki xeet yi ci bëj-gànnaar defee, dañoo waxoon yëgle Yosiya ak yeesal ngëmam, mi màndargaaloo ak Màggal Bésub Jéggi ba mag ba ci 622 lu jiitu Kirist. Yeesal googu juddoo ci gisat mbind yi Muuse ak waxug àtte bi ñu yégle woon gaayi Yàlla ngir séq gu sax gu ñuy def. Ba ñu jàngee ay wax ya ca mbind yi Muuse ci kanam buur Yosiya, loolu jur na yeesal ngëm gu gën a mag ci mboolem jaar-jaari Kóllëre gu Yàgg ga. Yëgle gi ci doom bu ñuy juddu, ñuy tudde ko Yosiya, ëmb na itam mbugal gu yonent bi dégluul woon daan bàyyi ci kaw Yeroboam ngir ngëmadi séq bu njëkk ba.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Mbóolu Musaa, ni Danyeel koy woowe, mooy “juróom-ñaari yoon” yi nekk ci Léwítik 26, te mu doon gis-gis gu njëkk gu William Miller, mi nekk misaalug dëgg-yu njëkk yi ci Adventisme. Dooley mesaj Miller ci 11 ut 1840, am na ndigal ci liggéeyu “Josias” Litch ci 1838 ak 1840. Ci 1863, fondaasyoŋ yooyu dañu leen bàyyi, te “juróom-ñaari yoon” daldi nekk misaalu du waaye rekk dëgg-yu njëkk yi yu Millerite yi Philadelphia, waaye itam misaalu fippu Laodise gu Millerisme ci kaw fondaasyoŋ yi. Jaar-jaaru Millerite yi ci malaaka bu njëkk ak bu ñaareel, yor na misaalu “Josias,” bi ñuy delloo ba ci bataaxal bi, ci jaar-jaaru ñetti fukk ak ñeenti junni ñaar-ñeent. Wilu Josias dellu na gannaaw ba ci njibarug buur Saul, te ba noppi ba ci génneeku kërgëm gi Adventiste bu juróom-ñaari fan yi Laodise ci yoonu Dibéer. Wilu Josias ci Ezekiel léegi mu ngi ci yoonu ubbeeku, muy njéexitalug téjjug ñetti fukk ak ñeenti junni ñaar-ñeent.
We will continue these things in the next article.
Dina ñuy wéyal mbir yii ci xët wi ci topp.