According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Ci li kosal xel, bu jëm ci xel mi jóge ci Yàlla, “bépp mbir am na soloam,” te “bépp njàngale am na soloam.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Biibël bi dafa ëmb mboolem njàngale yi nit ñi soxla ngir xam, ngir ñu mataleel seen bopp mooy ci dund gu nekk fii, walla ci dund gu ñëw. Te ñépp man nañu déggoo njàngale yooyu. Kenn ku am xel mu man a déggal njàngalem, du man a jàng benn wàll ci Biibël bi te du ci jële genn xalaat yu am njariñ. Waaye njàngalem Biibël bi gën a am solo, du ñu ko jotee ci njàng mu saa yu néew walla mu dagg-dagg. Rëccam gu mag gu dëgg gisunu ko noonu ba a nga mana xàmmi ko ci jàngkat bu gaaw walla bu moytuul. Bari ci ay alalam nekk nañu fu sore suuf, te kenn du ci jot ludul ci seet gu wóor ak coono gu sax. Dëgg yi di samp mboolem gu mag gi, war nañu leen seet ba gis leen, te dajale leen, ‘fi tuuti, fa tuuti.’ Esayi 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
«Bu ñu leen seetee noonu ba xam leen bu baax te booloo leen, dees na gis ne ñoo yam ci yeneen ñi ci mat gu perfect. Bànneex xibaar bu nekk ci Injil yi mooy mottali yeneen yi, kàddug waxeb yàlla bu nekk mooy leeral beneen, te dëgg bu nekk mooy yokkute bu dëgg beneen. Nataali ak misaal yi ci dogalu diiney Yawut yi, Injil mooy leen leerel. Njub bu nekk ci Kàddug Yàlla am na sa bérab, te mbir mu nekk am na soloom. Te tabax gu mat sëkk, ci pexeem ak ci yoonu tabaxam, di seedeel Boroom bind bi. Tabax bu mel nii, xel kenn du ko man a xalaat walla def, lu dul xelu Ki Dul Jeex.» Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Li ñuy wax mooy ne waxu Ebrë “ereb boqer” am na juróom-ñett yoon ci Biibël bi. Bés bu nekk dees ko tekki “ngoon ak suba,” ludul ci Daniel 8:14, fa dees ko tekki ne “fan yi.” Jëm ci li Yàlla solal, waxin ñent-fukk ak ñaar mooy “fondemaŋ ak ndëggu doxalinug ngëmug Advent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Mbind mi ëpp li gën a am solo ci yeneen yépp, te moo doon benn ndomboo ak jàppale gu mag gu diggu ci ngëmug Advent, mooy wax ji ne: ‘Ba ñaari junni ak ñetti téeméeri fan, noonu lañuy setal kër-yàlla ga.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Kon nag mooy, mooy ne “fan yi” ci kàddu gi mooy ñetteel juróom-bennal yoon bi wax ji ci Ebrëew biñ ko jëfandikoo. Te li am ci Biibël bi mooy ne yoonu Yàlla ci njubteb yeneenkat yi ci tekki Kàggu Buur James bi, moo lépp tegtal bu xalaat ak coobare boobu ci Biibël bi, di ne ñetteel bi bokk na ci juróom-ñaari bi, ci kàddu gi buy tegtal benn ci ñaari peeñ yi ci saar ba ñetteel. Benn baat buñ tekki ne “peeñ” ci saar ba ñetteel mooy baatu Ebrëew bi “chazon,” te beneen bi mooy “mareh.” “Mareh” dafay tekki melokaan, te peeñu “mareh” mooy peeñu feeñug Almasi bi ci Kàddug yeneenkat bu Yàlla. Peeñu “mareh” bu Daniel 8:14 day wone ne waroon na ne Almasi bi feeñ te daldi ñëw ci bànqaasam ci bésub 22 Oktoobar 1844. Lépp lii dëgg-dëgg la, te am na seen njariñ ci kàddu gi di kenug dëgër gu digg, te kenug dëgër gu digg gi du jàngale walla yeneen wax ju matse ci bésub 22 Oktoobar 1844; dëgg gi mooy ne kàddu gi mooy Almasi bi, kenug dëgër gu digg gi.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
«Bi ma nekkoon ci xaalis njàqare bii, maa amoon gént bu ma dugalon xel bu xóot. Maa gént ne gis naa ab kër yàlla, te nit ñu bare dañuy daw jëm ci moom. Ñi rekk ñiy fexe xettlu ci kër yàlla googu ñoo mooy mucc bu waxtu jeexee; ñépp ñi des ci biti dinañu sànku ba fàww. Mbooloo yu bare ya nekk ci biti, te di dox ci seen yoon yu wuute, dañoo toroxal tey ree ñi doon dugg ci kër yàlla ga, di leen wax ne pexe bucc bii ngir mucc, nax la bu xeeb la, te ci dëgg amul benn musiba mukk bu nit war a moytu. Rax-ci-dolli, dañoo sax jàpp yenn ci ñoom ngir tere leen gaawantu dugg biir miir ya.»
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Ndaxte maa ragalñu may ñaawal, dama xalaat ne gën naa xaar ba mbooloo ma tas, walla ba ma mën a dugg te ñu seetu ma. Waaye limu nit ñi gëna yokku ci boppam, te waaye du wàññiku; te ndaxte maa ragal a yàgg ba weesu, gaaw naa génn sama kër, jàll ci diggante mbooloo ma. Ci sama tiis ngir jot kër Yàlla ga, gisuma woon te yéguwuma woon mbooloo ma ma wër.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
«Bi ma dugg ci biir kër gi, gis naa ne kër-u Yàlla gu yaatu, benn ndëgëm bu réy loolu rekk moo ko taxawale, te ci moom lañu takkoon xar mu ñu yàq ba jekk, di deret. Nun ñi fa teewoon, dafa mel ni xamoon nañu ne xar wii dafa sonn, ñu rey ko te dañu ko gaañu ngir nun. Ñépp ñi dugg ci kër-u Yàlla ga war nañu jëkkëral ko, te wax seeni bàkkaar. Jublu ci kanam xar wa, amoon na ay toogu yu kawe, te ab mbooloo woon na fa toog, di mel ni ñu bég lool. Leeru asamaan dafa mel ni nekkoon ci seen kanam, te dañu doon sant Yàlla, di woy ay woy yu fees ak cant yu neex, yu mel ni misig malaaka yi. Ñooñu ñooy ñi jëkkëraloon xar wa, wax seeni bàkkaar, jot njéggal, te léegi ñu ngii xaar ak mbégte gu réy lu am xew-xew bu neex.»
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
«Ba paree bi laa dugg ba noppi, ragal gu réy daldi ma jàpp, ak xel mu indi rus, ne war naa woyofal sama bopp kanam nit ñii; waaye dafa mel ni lu ma doxaloon ci kanam, te ndànk-ndànk laa doon jaar wër ndëgër li ngir jublu ci xar mi, ba noonu buftaab bu metti jolli, kër-yàlla ga yëngu, xaacu ndam yi jóge ci ñi ñu dajale, leer gu tiitlu leeral tabax bi, te gannaaw loolu lépp nekk lëndëm gu tar. Nit ña bëggoon, yépp a demee ak leer ga, te ma des maa kenn ci sama bopp ci tiit bu noppi bu guddi.»
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
«Ma yeew ak metit gu tar ci xel sama, te dama bëggul woon a gëm ne dama doon gént rekk. Mu mel ni may sama dogal ba noppi na; ne Xelum Boroom bi bàyyi na ma, ba du dellusiati mukk.» Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Léegi dees nañuy natt ngir xam ndax dinañu dugg ci kër Yàlla ga te gannaaw loolu nu wàkk sunuy bàkkaar, ba jot barkeem ci sañ-sañam ju nu àtte ni ñu jub. Woote bii mujj ngir dugg ci kër Yàlla ga ñu ko wër ak ay tere yu bari ngir tere ku nekk ci nun duggeem, waaye bu nu léegi yéexee, dees na nu “bàyyi nu nu bokk ci tiit bu noppi bu guddi.” Waaye loolu rekkul sama benn poñ.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Dañu na xamle moo tax ñu jàppale ci anam wu am njariñ ci bii aaya bu gën a am solo, ci yokkale waxtu gu mat sëkk ci baat bi “fan yi,” buy yóbbu ak moom kumpa gu yonent bu nekk ci ne juróom-ñaar a ngi ci juróom-benn, te loolu mooy benn ci wheel yi ci jamono ji ñuy tëj ci biir nit ñi ñaar-fukk ak ñeent junni ak ñeent téeméer. Ci jamono ju tëj jooju, bakk bu Protestant ak bakk bu Republican ci juróom-benni nguur gu juroomeel gi ci yonentu Biibël dinañu ñoom ñépp matal kumpa gi ne juróom-ñaareel bi nekk na ci juróom-benn. Ci juróom-ñaari presidente yi weesuñu dale ci jamono ju mujj ja ci 1989, Trump nekk na buur bu juroomeel ci nguur gu juroomeel, te gannaaw ba mu amaat ñaareelu moomeelam, mu nekk juróom-ñaareel bi nekk ci juróom-benn. Ci jëf ji Etats-Unis def ci baamtuwaat Ndigal Milan ba ci 313, yëngu-yëngu Laodise bu nit ñi ñaar-fukk ak ñeent junni ak ñeent téeméer dina soppeeku yëngu-yëngu Filadelfi bu nit ñi ñaar-fukk ak ñeent junni ak ñeent téeméer. Jamono ju tëj jii dafa jeex ci yoonu Dibéer, fa nga xam ne gaañu dee gi ñu dooroon papauté bi dina wéral, te noonu moom dina matal kumpa gi nekk ci Peeñu 17 ni juróom-ñaareel bi nekk ci juróom-benn. Benn dëgg, bu ñu teewal ci benn waxin Ebrë bu benn baat la ci Àngale; moo yóbbu aaya bi di wax ubbi àtte bi, ci biir aaya bi di wax tëj àtte bi ci jamono ju tëj ci biir nit ñi ñaar-fukk ak ñeent junni ak ñeent téeméer.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Lépp gu am na boppam, te benn rekk la ci waxin wi amee benn melokaan bu lim ak « nimero » muy feeñ ci beneneen « nimero » ci Kóllëre gu Bees gi, te ñaar rekk a am ci Kóllëre gu Yàgg gi. Alfa bi ci « tabaxu lim » bi nekk na ci Génèse.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Bu Kaayin deesu na juróom-ñaari yoon, dëgg-dëgg Lamex deesu ko deesu juróom-ñaari-fukk ak juróom-ñaari yoon. Njàlbéen 4:24.
The omega ‘numerical construction’ is in Matthew.
Tabaxu limu “jëfandikoo buy lim” bu omega nekk na ci Macë.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Noonu Piyeer ñëw ci moom, ne ko: Boroom bi, ba ñaata yoon la sama mbokk di ma tooñ, te maa ko baal? Ndax ba juróom-ñaar yoon? Yeesu ne ko: Waxuma la, ba juróom-ñaar yoon; waaye ba juróom-ñaar fukki juróom-ñaar yoon. Maatiye 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Mbind yii tegtal ñu ngi teewal benn njariñ ci njàngum Biibël bi, mooy ñaata bu njëkk ak bu mujj bi ci moom, fa ñu xamale ne ab lim war nañu ko ubbi ci beneen lim. Am na lim yu bare, waaye alfa bu Génèse ak oméga bu Matthieu yor nañu benn doxalin wu lim wu mel ni benn, te ñuy jëfandikoo benn ñaari lim yu mel ni “juróom-ñaar” ak “juróom-fukk.”
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Diggante alfa ak omega; biir bi, ak benn rek yeneen bérab bi ñu gis tabaxu limu jii, nekk na ci Levitik ñaar-fukk ak juróom. Foofa lim ñaari nimbër yi duñu “juróom-ñaar” ak “juróom-fukk,” waaye “juróom-ñaar yoon juróom-ñaar at.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Te nga xayal bés yuub yi ngir yaw, juróom-ñaari yoon juróom-ñaari at; te jàlluwaayam juróom-ñaari xayal bés yuub yi dina nekk ngir yaw ñeent-fukk ak juróom-ñeent at. Leviticus 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Tabaxin jëfandikoo bu digg bi, dellu na jëfandikoo lim bi «juróom-ñaar», waaye du lim bi «juróom-ñaar-fukk». Xaaj bi mu nekk ame na barke ngir dégg-dëgg, te itam ame na musiba ngir moytu. Barkey yi ci yéggal jaam yi ak delloo suuf si, dañuy jëkkante ak musiba bi ñuy wax «juróom-ñaar yoon», te moom ñu ko wax ñeenti yoon ci tereb Levitik, saraxalekat 26. Barke bi dafa boole woon dundin Yàlla di joxe at yi suuf si noppalee, ak benn barke bu ñaari yoon ci atum Jubile, te musiba bi ci saraxalekat 26 mooy wëranteem ci artu kóllëre gi ci waxtaanu moytuloo bu ñaari saraxalekat yi.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Tabaxu limu niru limu bi feeñ ci Levitique 25:8 (« juróom-ñaari yoon juróom-ñaari at »). Ci saa si lañu koy boole ak mbugal mu ñent yoon « juróom-ñaari yoon » bi nekk ci Levitique 26. Noonu tabaxu limu niru limu boobu diir na benn barke ak benn rëb, te muy sos seede su ñaari yoon ci téereb Levitique. Tabaxu limu gu barkeb Jubilé bi walla gu rëbam dafa nekk ci diggante àtteb Lamek ak waxu yeesal bi Yeesu joxe ngir wone kem-kàttan waxtu nattu gi. Ñoom ñett ñépp boole di jëfandikoo benn kem-kàttan waxtu nattu, bi jeexee di feeñal benn xeet bu barkeel ak benn xeet bu rëbees. Alfa ak omega, yu tegtal yëgleb malaaka bi jëkk ak bu ñetteel bi, dañuy wone ñeenti téeméeri ak juróom-fukk muy màndargab waxtu nattu. Bu loolu àndee ak rëb walla barkeb Jubilé bi, dencukaay yi di nañu am solo bu réy, bi nu doon jëgësi ngir gëstu Ezekiel saar bi njëkk aaya bi njëkk, bi teg Ezekiel ci atum fukki at ak ñett ci juróom-ñaareel yoon waxtu Jubilé bi fukk ak juróom-ñaareel.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Wàllu Jubilee wooyu jeex na ca 22 Oktoobar, 573 ba ca jamono ji weesu Kirist, te mu doon misaal du xanaa 22 Oktoobar, 1844 rekk, waaye itam yoonu alxames bi di ñëw léegi. Nu ngi léegi ci 2026, te mooy atum ñeent-fukk ak juróom-ñaar baat bi ci juróom-ñett-fukk baat bi ci wàllu Jubilee yu juróom-ñaar-fukk. Wàllu Jubilee wooyu am na misaalam ci “juróom-ñaar-fukk ak juróom-ñett” wàllu Jubilee bi, fa Esekiyel taxawoon ci atum fanweeri. Mu taxawoon ci kër Yàlla ga, di tegtal ñaar-fukk ak ñeent-fukk ak ñeent-fukk ak ñeent-fukk junni ñi, ñoom ñi dugg ci bérab bu gën a sell bi ci ngëm, ci mujju àtte bi, ni ñi takku woon te dëgg ci ginnaaw 22 Oktoobar, 1844. Su ñu rawatina “dëgg” bi ci fu Esekiyel nekk ci nettali yonent yi, ci saar bi jëkk ak aaya bi jëkk, dinañu sànni seen “jëfandikoo walla taxawaay.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Gannaaw bi Esekiyel gisee ndamlu Boroom bi ci dexu Kebaar, suufeel na boppam ba ci pënd mi, ni ko Daniel, Esayi ak Yowaana defee. Gannaaw loolu, ñoom ñépp ñent ci misaal yi dañuy wone ay mbir ci diwlinu ñi war a yégle ndaw li ci kanam jaamu yi dul gis mbaa dégg.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Am na jur benn fan ci téereb Esékiyel yu jëm ci Yerusalem. Nu waxoon nañu bu njëkk ak bu mujj yi nekk ci saar ba benn, aaya benn ak ñaar, te gannaaw ga ci saar ba ñeent-fukk, aaya benn. Maa ngi waxoon it ci ñaareelu bés bi nekk ci saar ba juróom-ñett ak aaya benn, waaye ci yoonu misaal-rekk laa ko jëfandikoo, te fekkaluma ko ci booleem ak besub wër gi ak tasug Yerusalem, te téereb bépp mi dafa wër ci boobu ndax. Yerusalem dañu ko tas ca njeexitalu at 586/585 K.B. Te ci Esékiyel 33:21, ku rëccu dellusi ak xibaaru mbaaxug Yerusalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Te mu amoon nañu ne ci at wu fukk ak ñaar ba ñu jàpp nu, ci weer wu fukk, ci juróomi bésu weer wa, kenn ku rëccé jógé Yerusalem dikkal ma, naan: “Dëkk bi dafa daanu.” Te loxo Boroom bi nekkoon na ci sama kaw ngoon ga, bala ki rëccé dikk; te mu ubbi sama gémmiñ ba keroog ba mu agsi ci sama wet suba si; noonu sama gémmiñ ubbeeku, te dootuma nekk luu. Ezekiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Ca atum waxtu guuru gi dëkk bi amee njàqare, Yexeskeel mayees na ko ba mu wax ci coobareem boppam. Peeñu Yexeskeel ci sarax 8 bi nekkoon na ci atum waxtaaneelu juróom-benni at, te noonu mu mel ni lu tollook juróom-benn at la woon lu jiitu njàqare gi dëkk ba.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Te mu am ca juróom-benni at, ci weer wu juróom-benni at, ci juróomeel bésu weer wa, bi ma doon toog sama kër, te magi Yuda ya toog ci sama kanam, loolu moo tax loxo Boroom bi Yàlla daldi wàcc fi ci man. Esekiyel 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
At mii gu nekk jaaroob juróom-ñaareel, màgg yi seet nañu Esegel ngir laaj Boroom bi.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Noonu juróom-ñaareelu at mi, ci weeru juróomeelu bi, ca fukki bés ba, ay magi Israyil ñëw nañu ngir laaj Boroom bi, te toog fa sama kanam. Ezekiel 20:1.
Then in the ninth year, the year and a half year siege began.
Noonu ci atum ñenteel, ñu tàmbalee wëri gi di at ak genn-wàllaat.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Te itam ci juróom-ñaareelu at mi, ci fukk-ñeenteelu weer wi, ca fukku fan ba ca weer wa, kàddug Boroom bi dikk ci man ne ma: “Yaw, doomu nit ki, bindal sa bopp turu bés bi, waaw, bésub tey jii sax; buurub Babilon ubbe na boppam ngir xeex Yerusalem ci bésub tey jii sax.” Ezekiel 24:1, 2
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Bésub bésub fan yii dii mooy ay màndarga yu ñu xam ne mooy waymark yu jëm ci fan yu mujj yi, ndaxte Pool wax na ne Israayil gu yàgg ga nekk na misaal ci ñi dund ci jeexital àddina bi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Léegi mbir yépp xew na ci ñoom ngir nekk ay misaal; te bindees na leen ngir sunu artu, nun ñi mujjug àddina wi dikkal. Moo tax, ku defe ne taxaw nga, na moytu ngir bañ a daanu. 1 Korent 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Juroom juróom baat yi jëm ci Yerusalem am nañu ci diggante ñëwte bu njëkk bi nekk ci saar bi njëkk, aaya benn, ak ñëwte bu mujj bi ñu gis ci saar ñent-fukk, aaya benn. Ñaari ñëwte yooyu dañuy màndargaate atum juróomeel bi ci saar bu njëkk, mooy 592 BC, ak atum ñaar-fukk ak juróomeel bi ci saar ñent-fukk, mooy 573 BC. Ci njëgëral bu rëdd ak rëdd, Esekiyel am na ab rëdd ngir Misra, bi boolee fa njëggal bu Tir, ak ab rëdd ngir Yerusalem. Rëddub Misra am na juróom-ñaari màndarga yu jub (bu ñu boolee Tir), te Yerusalem am na juróom-benn. Ak ñaari rëdd yooyu am na it rëddub Yosiya ak juróom-ñaareel waxtu Jubile bi. Waaye rëdd bi ñuy wone te amul ñëwte bu jub dafa nekk ci saar bu ñeent, te rëddub saar bu ñeent moom am na ay barab yu bari ci yoon yi Esekiyel gisoon bi mu xoolée biir Barab bu Gën a Sell bi. Te itam fees na ak ay dëgg-dëgg yu bari yu màndargaal.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Limu ñeenti téeméer ak fanweer fukk day tekki kóllëre gu fàww, te ci saar ñeenteel bi Asekiyel nag Boroom bi dafa ko jëfandikoo ni léeb bu dund, léeb boobu itam di boole limu ñeenti téeméer ak fanweer fukk.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Yow itam, doomu nit ku nit, jëlal sa bopp benn karoo, tëral ko ci sa kanam, te nga nataal ci moom dëkk ba, maanaam Yerusalem. Te nga wër ko ngir xeex, te tabax ab tata ci kawam, te sàkk ab tund ci moom; samp it xarekat yi ci kawam, te teg ci wëram yépp ay jumtukaay ngir daane taax yi. Gannaaw loolu jëlal sa bopp benn poëlonu weñ, te teg ko muy miir gu weñ ci sa diggante ak dëkk ba; te nga jublu ko sa kanam, te dinañu ko wër, te yaw it yaa koy wër. Loolu dina doon màndarga ñeel kërug Israayil. Te itam nga dëkk ci sa wet gu càmmoñ, te nga yebal tooñu kërug Israayil ci kowam; tolloo ak limub fan yi ngay dëkk ci moom, yaa di yeb tooñu ñoom. Ndaxte man teg naa ci yow at yu ñuy tooñee, mengoo ak limub fan yi, ñetti téeméeri ak juróom-fukk fan; noonu nga di yeb tooñu kërug Israayil. Te bu nga matalee loolu, nga dellu dëkk ci sa wet gu ndeyjoor, te yaa di yeb tooñu kërug Yuda ñeent-fukk fan; fan bu nekk sama teg ko na mu mel ni at. Moo tax dangay jublu sa kanam ci wërug Yerusalem, te sa loxo dina feeñ, te dangay wax ci yonent ci ay kàddu yu jëm ci kawam. Te xoolal, dinaa la tëj ak ay buum, ba doo man a walbatiku jóge benn wet ba dem beneen, ba kera ngay matal fan yu sa wër. Esekiyel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Wërug Yerusalem, ni Hesekel le misaale, mooy ab “tektal,” ni noonu itam wërug bi Sestiyus indil Yerusalem atum 66. Ci kàddu yi mu wax ci li Yeesu jàngale ci alag Yerusalem, Sœur White xamal na nu ne “matale gu jub” gi ci alag Yerusalem am na ci fan yu mujj yi. Tektal bu alag bi ci ñaari seede yi, ñi Nebukadnetsar ak Sestiyus di tegir, mooy xamale ne tektalu wërug bi, mooy tektalu yoonu Dibbeeri bi mu ngi jëgësi.
A Day for a Year
Benn Bés Bu Jaar The “I’ll translate this for you” in Wolof would be omitted to comply with “Return only the translated text.”
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Ci biir bi nu nangu, gis nañu itam omega bu jëm ci tekt bu njëkk ci Biibël te di sàrt bu gën a mag ci tekki waxi yonent yi ci William Miller bi ñu sampoon hareketu cosaanu yégleb malaaka bu njëkk ak bu ñaareel. Alpha bu pexe “benn bés ngir benn at” moo doon itam ab màndarga omega, ndaxte alpha bu pexe “benn bés ngir benn at” ñu ko tëraloon ci téereb Numbers ni fànn gu fukki ak mujj gi ci nattu yi, gi Israyil lakk, te moo tax mu yóbbu seen bopp dee ci màndiŋ ma ci biir ñent-fukk at yi ñu wër màndiŋ ma.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Te seen yi dina réer ci màndiŋ mi di ñeent fukki at, te dinañu yenu seen njaboot gu bon, ba keraam seen yaram yi yàqu ba noppi ci màndiŋ mi. Ni tollu fan yi ngeen seetoon suuf si, di ñeent fukki fan, benn fan ngir benn at, noonu ngeen di yenu seen ñaawtéef yi di ñeent fukki at, te dinga xam samay kàddu yu màgg yi ma dindi. Man Boroom bi wax naa ko; faw dinaa def loolu ci mboolem mbooloo mu bon mooñu, ñi booloo ngir jëm ci sama wut: ci màndiŋ mii lañuy jeexal, te fa lañuy dee. Nombres 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Njariñi yonent yu wax ne bëccëg bu nekk mooy at, teñu ko xamale ci mujjug ñaawteefu ndaw ñaar-fukk-jàngat yi tàmbalee ci jéggi Géeju Xonq bi, ak ne benn yonent boobu dellu nañu koy yéglewaat bi Yerusalem di nekk ci wàlluñu ko te ñu alag ko, war nañu koo xam bu baax te jëfe ko ci xaaj bi nuy seet; noonu itam, solo “wàllu” wi di “màndarga” bi am na solo.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Rëddinu jaar-jaar ci taarix bi ñuy booloo bu ñuy jëfandikoo “wërgëntu” Yerusalem ngir muy mandarga, war nañu ko xàm, ndaxte muy mel ni “es” bu ñuy wax, te ci misaal, mandargay wërgëntu mi am na lu bare luy ci tàmbalee ni ay ràcc yu ci taq. Mandargay wërgëntu mi, xéy na ne mooy pàcc bi gën a am solo ci Esekiyel, te mandarga mi may na Gaynde gi jóge ci giir Yuda génne mat gu mat ci li njàlbéen jëfandikoo ci kanam Esekiyel mel ni jaaxle. “Mandarga” wërgëntu mi, sartal at mi ngir bés, ak rëddiy yonent yi ñu booloo jaarale ko ci wërgëntu mi, war nañu leen seet ci wàllu ne ñeent téeméeri fanweer fuk (430) di firnde kóllëreg ba fàww.
The Covenant
Kóllëre gi
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Noonu wax na Abram ne ko: “Xam ko bu wóor ne sa askan dina nekk doxandéem ci suuf su dul seen, te dinañu leen jaamloo; te dinañu leen sonal diirub ñeenti téeméeri at.” Genesis 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Boroom bi duggaloon na kóllëre ak Ibraaima ci jëf ju am ñetti xaaju, te bu njëkk ba ci ñetti xaaj yooyu dafa boolewoon waxu yàlla ne askanu Ibraaima dinañu nekk ay jaam ci Misra diirub ñenti téeméeri at. Ci ñaareelu xaaj ba, Ibraaima jot na xew-xewu xaraf; te ci ñetteelu xaaj ba, mooy saraxu Isaaxa ci tundu Moriya. Ñenti téeméeri at fës nañu ko ci alfa bi ci ñetti jëf yi Boroom bi jëf ngir taxawal te dugg ak askan wu tànn. Askan woowu gu kóllëre, ñu dàq ko ak Yàlla ba ca sànni-doj gi ñu rey Steen ci atum 34; gannaaw loolu Pool, ndawli biñ tànn ngir xeeti ñi dul Yawut, wone na ne ñenti téeméeri at yooyu mooy—ñenti téeméeri ak fanweer at.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Te lii laa wax ne, kóllëre ga Yàlla dëggaloon ca kanam ci Kirist, yoonu Musaa, mi ñëw gannaaw ñeent téeméeri at ak fanweeri at, manul koo neenal ba tax dig ba nekk lu amul njariñ. Njëlbéen 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Limu tegtal wi di kóllëg bi mooy ñaar-ñent téeméer ak fukk, waaye ñaari seede yi, Abram ak Saul, ñoom ñaar ñi ñu soppi seen tur mu nekk Ibraaima ak Pool, dañuy firndeel ñaari jamono yu wuute yu boole ba def limu mat mi di ñaar-ñent téeméer ak fukk. Bu Yàlla soppee turu bakkan, loolu mooy misaal bu wone jëflanteg kóllëg diggante bakkan boobu ak Yàlla. Kon nag, ñaar-ñent téeméer ak fukk at yi ab jumtukaay lañu ju juddoo ci yokkute ñaari lim yu wuute, ni ci Ibraaima ak ñeent téeméeram ak ci Pool ak yokkuteem bu fanweer. Esëkiel dafa tëdd ci wetam bu càmmooñ ñetti téeméer ak juróom-fukk fan, te gannaaw loolu ci wetam bu ndeyjoor ñeent-fukk fan; loolu di wone ñaari lim, yoo xam ne seen matuwaay mooy ñaar-ñent téeméer ak fukk.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Ci saa nekk ci Sarxeel bu Njàlbéen ñaari-fukk ak benn, kóllëre dee gi ñëw ci gaaw-gëna-gàtt gannaaw mbëy mi jaarale ko ci fippu Nimrood, mooy wone wuute bi nekk diggante ñaari kóllëre. Yëf yi jëfandikoo ci kër gu kawe gi ci Baabel seedeel nañu nit ñi bokk ci kóllëre gu bëgg a musal sa bopp gu Seytaane, ñi waroon a ñu àtte te tas leen. Ci benn sarxeel boobu itam, maaslaayu Ebrë yi dugg na ci juddugu Ebeer, te loolu moo màrke njàlbéenu xeet wu tànn ngir teewlu kóllëre dund gi, ci wuutu kóllëre dee gu Nimrood.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Ebër dundoon naari fukk ak ñeent at, ba jur Peleg; te Ebër dund gannaaw ba mu jurée Peleg ñeent téeméeri at ak fanweer fukk, ba jur doom yu góor ak yu jigéen. Te Peleg dundoon fanweer fukk at, ba jur Reu. Génesi 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Ci ñaareelu téereb Génèse, Eber ak Peleg lañu njëkk a tudd.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Te ci Eber am jur ñaari doom: turu kenn ki mooy Peleg; ndaxte ci ay fanam la suuf si séddoo; te turu rakkam mooy Joktan. Genesis 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg tekki mooy xaaj mbaa xarale, te ci fan yi Peleg nekkoon, xaajug ñaari xeeti nit ñi nekk ci kóllëre gi dañu ko màndargaal ci jaar-jaaru kër gu kawe gu Babel ak ngàntug Nimrod. Eber dund na ba am ñeent téeméeri ak juróom-ñeent-fukk ak ñeent at, waaye gannaaw biñu juddoo Peleg (xaaj), mu dundaat ñeent téeméeri ak ñett-fukk at. Bépp mbir am na li mu jëm ci, te ñeent téeméeri ak ñett-fukk mooy lim bi Pool jagleel kàddug yonent ci kóllëreg Ibraayma. Doonte sax lim wu ñeent téeméeri ak ñett-fukk ñu ko boole ak dundug Eber gannaaw juddug Peleg, ñetti-fukk ak ñeent at yu njëkk yi ci dundam ñu leen wax ne “ñeent ak ñett-fukk at,” te loolu nag mooy ñetti-fukk ak ñeent at, waaye ci wax gu yomb gi ñuy jëfandikoo ngir wax yooyu ñetti-fukk ak ñeent at, dafa jàngu ne “ñeent” ak “ñett-fukk” (430). Gannaaw loolu dikk na ñeent téeméeri ak ñett-fukk, te ngir njëkk a wax dundug Peleg, ñu ne “ñett-fukk.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber mooy rootu turu Ebrë, te mooy jëfandikoo bu njëkk bu ñuy wax ci Ebrë yi, ñoom ñi waroon a doon xeetu tànn bi ci kóllëre gi. Eber tekki na “jall”, ba tax mu nekk misaalug nit ñi ci kóllëre gi ñuy jall dëkk-suuf ba ag suuf su bees, ni doom Ibraayma ñi defee ba ñu jallee Géeju Xonq gi ngir dugg ci Réew mi ñu Digoon. Wërante màndiŋ ba nekkoon ñeent-fukk at yi terewoon jall boobu, waaye bu njeexitalu ñeent-fukk at ya, ñu jall dexu Urdun ba dugg ci Réew mi ñu Digoon, noonu muy misaalal jall gu mujj gu nit ñi Yàlla di doon. Peleg mooy tektal jaar-jaaru fan wi xaajale nit ñi mujj ci ñaari xeetu nit ñi ci kóllëre gi tàmbalee ci kërug Nimrod. Misaalu kóllëreg dee gu Nimrod mooy jaaxle, te misaalu kóllëreg dund gu Ebrë mooy ñeent téeméer ak fanweeri at yi nekk ci dundug Eber bala xaajale bi ñuy tektale ci Peleg. Turu Peleg itam di màrk ab dëggu lim bu misaal, ndaxte ñeent téeméer ak fanweer yi ci dundug Eber xaajalees nañu ci ñaari lim, te Peleg di tektale wuute gi nekk diggante ñeent téeméer ak limub fanweer.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Ñeent fukk ak ñatt fukk am na ñaari cër. Ñeent téeméeri at yi ci kóllëreg Ibraayma ak yokkuteg ñatt fukk at yi Pool fésal. Yokkute xam-xam bi war a jur jëfandikoo bu mujjug gaayi Yàlla, dañu ko tegtal ci Daniel saar fukk ak ñaar, fa kaaraangeg ñaari cër yi di firnde ak kóllëre gu dul jeex diñu leen wax ci lu leer, te ñu ko génne ci ay saar 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Mu ne ko: Demal sa yoonam, Daniel, ndaxte wax yi ubbiwul te tëj nañu leen ak séel ba ci jamono ji mujje. Ñu bare dinañu leen sellaal, def leen weex, te nattu leen; waaye ñi bon dinañu jëf lu bon; kenn ci ñi bon du ko xam; waaye ñi xel dinañu ko xam. Te li dale ci jamono ji deesée dindi sarax su bis bu nekk, te ñu taxawal xaram ga yóbbu ribaat, dina am junni ak ñaar téeméer ak juróom-ñent-fukk fan. Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Ubbi bu mujj gu mujj gi juróomi yoonu nattukaay, ni ko ñu tegtal ci aaya fukk bi ne “ñu setal leen, baal leen, te natt leen,” dafa booleek ñaari téeméer ak juróom-fukk ak juróom-ñent fukki at yi. Xam-xamu njàngat yu njëkk ci aaya bi mooy ne, dindi bu bañ-bu-yënguug ñaareelu yëngu-yëngu Yàlla wu dul Kiristaan ci atum 508, moo tàmbalee yoonu ñetti-fukk at yi, te loolu indi ci sampug nguurug paap ci atum 538, muy ñeenteelu nguur gi ci waxi waxu yonent yi ci Biibël; te mu noonu nguuru woon ni ñeenteelu nguur gi ci waxi waxu yonent yi ci Biibël ba kera ñaari téeméer ak juróom-benn fukki at yi jeexee ci atum 1798. Ñetti-fukk at yi diggante 508 ak 538, itam, Pool moo leen tegtal ne ay “móbbante bu njëkk,” ci 2 Thessaloniciens.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Ci téere bu ñaareelu Tesalonig la mbir mi di ci diggante Room gu bokkoon ci ñi dul jaamu Yàlla ak Room gu booleek papa, ñoom ñaareelu ak ñetteelu nguur yi ci kàddug wax ci kanam, ñu leen tektale noonu. Ci wàll bii ci Tesalonig la William Miller gis ne “bés bu nekk bi” ci téereb Daniel moo tekki Room gu bokkoon ci ñi dul jaamu Yàlla, te Miller gën a gis it ne “bés bu nekk bi” ci Daniel dañu ko daan feeñal saa su ne ci njaxlafaan ga walla bàkkaaru yàqute. Njaxlafaan ga ak bàkkaaru yàqute gi ci téereb Daniel dañuy tektal li Yowaana santale ci téereb Peeñ mi ne mooy nataalu rab wa ak màndargay rab wa, ci seen benn-benn wàll.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller tënk nuy ci ëpp, su dul lépp, ci ay jëfandikoo yu mu jëmale ci kàddug yonent, ci kaw xam-xamam bu mu tudde ñaari doole yu yàq, yi ñu tegtal ne mooy “bëccëg bi” (Room gu pagan), ak ñaareelu doole ju yàq ji, ji ñu wax ci ñaari anam: ni moy tooñ gu indi yàqug bopp (boole mbooloom diine ak nguur); ci Révélation, ni moy nataalu rab wi (tabaxu yonent bu papaa bi), ak mbon mu indi yàqug bopp (jaamu jant bi); te ci Révélation, ni moy màndargay rab wi. Xam-xam bi Miller jële woon ci li Pool wax ci 2 Thessaloniciens mooy benn xam-xam bu njëkk bu doxal ndamu Miller, moom mi di misaalu fondaasiyoŋ yi Adventisme. Pool wax na ne ñi bëggul dëgg gi, gi ñu tegtal ci ñaareelu xaaj bu 2 Thessaloniciens, ñoom lañuy jot ci nax gu tar.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Ci ñetti Daniyel yu ñett (Daniyel 12:9–11), xam-xamu njàngat ci fan yu mujj yi mënuma booleef ak jëfandikoo waxtu, ndax ba ci 22 Oktoobar 1844, jëfandikoo waxtu waxeef ci yonent yi dootul baax. Aaya yi 9/11 dañuy tegtal ñaari jamono yu wuute, benn bu tollook ñaar-fukk ak benni at, ak beneen bu tollook junni ak ñaar-teeméer ak juróom-benn-fukk at. Limu ñent-fukk ak limu junni ak ñaar-teeméer ak juróom-benn-fukk ñoom ñaar ñépp aji nandite lañu ci màndiŋu yonent, te ci waxu yonent man nañu leen weccante. Moo tax junni ak ñaar-teeméer ak juróom-benn-fukk man nañu ko déggoo ni ñent-fukk, te ñent-fukk mooy asaka wu ñent-teeméeri. Aaya yi 9/11 dañuy tegtal limu kóllëre guy sax ba fàww, ni ko ñent-teeméeri (Ibraayma) di wonalee ci jokkoo ak ñaar-fukk ak fukk (Pool). “Màndiŋ” mi “junni ak ñaar-teeméer ak juróom-benn-fukk” di tegtal, mengoo na ak “màndiŋu ñent-fukk”, te ñent mooy asaka wu ñent-teeméeri. Ñaar-fukk ak fukk mooy ñaar-fukk ak fukk. Ñent-teeméer ak ñaar-fukk ak fukk mooy li juddu bu ñent-teeméeri booleek ñaar-fukk ak fukk, te ci Saaru Esekiyel ñaareelu ñent lañu ko di tegtale ni ñetti-teeméer ak juróom-ñeent-fukk buñu boolee ak limu ñent-fukk.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Aaya 9/11 yi ci saraxale ñaar-fukk ak ñaar bi dafa tegu ci diggante ñetti jamonoy waxu yonent yi nekk ci saraxale bi, te mooy mandarga kóllëreg ba fàww bi ñuy ubbi ci fan yi mujj. Ubbite xam-xamu ñeent téeméer ak fanweer ci fan yi mujj, ci saraxale ñenteelu Ezekiel lañu ko indi.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Lewu gi ci giiru Yuda moo ngi ubbi lépp njàngaatu mujj gi ngir ñi dugg ak ngëm ci Bérab bu Gëna Sell bi, ànd ak Esekiel, Yowaana, Daaniyel ak Isaya. Dëgg googu mooy luñu ubbi ci ànd ak yékkatiwaay ñi tegtalul rekk ni ña ñu génne ci Israyil, waaye itam ni bannéeru téeméer ak ñeent-fukk ak ñeent junni ñi. Dëgg googu dañu ko tëral ci xaalisu kóllëre gi Ibraaima tegtal ak ñeent téeméeri at, ànd ak kóllëre gi Pool tegtal ak fanweer yu tollook ñetti-fukk. Dëgg googu dañu ko wone ci Daaniyel 12, aayé 9 ak 11, yi tegtal digg bi ci ñetti jamono yu misaal, yi waa Millérite yi dégg woon bu baax. Dëgg gu digg ba, gi ci 9/11, te ñuy leeral fii ci Daaniyel 12, dañu ko tegtal ci ñetti téeméeri fan ak juróom-ñent-fukk fan yi Esekiel. Fan yooyu dañu leen ubbil Esekiel ci atum ñetti-fukk bi ci juróom-ñaar-fukk ak juróom-ñetti waxtu Jubile bi, te Esekiel, ndax saraxalekat la, mooy tegtal saraxalekaayu téeméer ak ñeent-fukk ak ñeent junni ñi, ñiy nekk ci nattu gu digg ba ci natti nattu.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Esekiel, ñu koy seet ci biir nattu kër Yàlla bi ca “juróomeelu bés” bu “ñeenteelu weer,” te loolu ci jaar-jaaru Millerite mooy màndarga digg ba sax (“ci ngoonu yoon wi”) ci juróom-ñaar weeri juróom-ñeent yi tàmbalee ca njëkka yoqu-bëgg bi 19 Awril 1844, te mu jeex 22 Oktoobar ci at mu njëkk moomu.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Ci biir bu 1844, ci diggante jamono ji ñu njëkk a defe ne 2300 fan yi dinañu jeex, ak noorug at moomu, bi gannaaw ga ñu gis ne fa lañu yàgg ba jot, ñu yéglee ndigal li ci baat yu nekk ci Mbind mi sax: ‘Xoolleen, Boroom séet bi ngi ñëw!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Bésu fanweeri 1844 mooy diggante juróom-ñaari weer yu sell yi, te ci bés boobu la Samuel Snow nekkoon ci Boston Tabernacle di joxe yëgleem bu Midnight Cry. Foofa la, ngir njëkk ci wone gu ñépp, mu “yégle ci baat yu nekk ci Mbind mi ci boppam: ‘Xool-leen, Boroom céet bi ngi ñëw!’” Léegi nu ngi taxaw ci ni mu mel nekk ak Ezekiel ci Boston Tabernacle, tuuti laata yékkati ndaw yi yu midnight cry di génn mel ni mbëy mu réy. Jëfandikoo bu yonent bi ci yékkati ràññeeñ bi, ñu ko tegtal ci sàrt yonent bu Islam ci Revelation saar 9. Ezekiel saar 4 moo joxe seede su ñaareel bi ak jeexital waa yonent woowu wu téeméeri at ak juróom-benn-fukk ak benn at ak fukk ak juróom-ñaari fan, te moo ko def ci saar 4.
We will continue these things in the next article.
Danu jot ci mbir yii ci artikel bi ci topp.