My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Sama bëgg-bëgg mooy teg seede bu yonent bi Joel ci anam wu tax ba man a xàm ne li Joel seede moom lañu gis ci li Piyeer doon wax ak a def ca Pentekot. Wóor naa ne Biibël bi leer na ci li Piyeer doon def ak a wax ca Pentekot, waaye li may wut mooy xam li Piyeer doon jëfandikoo ci misaal bu yonent ci jaar-jaaru taw bu mujj bi, bi mu tëjée ndigalu Pentekot ci kàdduy matug téereb Joel.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Piyeer mooy misaal gi ci askanu Yàlla buy des, te du ñu ko màggal rekk ci Pentekoost, waaye itam ci Sezaare Filiib ci Macë 16. Sezaare Filiib nekk na ci aaya yi fukk ak ñett ba fukk ak juróom-ñaar ci Danyeel 11, ñetti aaya yu wone xare bu njëkk a mataloo woon ci jamono ju tarih bi, ba Sezaare Filiib tuddoon Paaniyum. Aaya yi fukk ak ñett ba fukk ak juróom-ñaar jiitu nañu aaya bi fukk ak juróom-benn, bi jàngale yoonu Dibeer bi ci Etazini. Aaya bi fukk mooy wone daanu Mbootaayu Sowiyeet bi ci atum 1989. Aaya yi fukk ba fukk ak juróom-benn ci Danyeel 11 dañuy tegtal jamono juy tàmbalee 1989 ba ci yoonu Dibeer bi, te jamono jooju mooy “jaar-jaaru nettali bi” ci aaya bi ñeent-fukk ci benn xarit wu benn aaya.

The Hidden History in BOLDFACE

Jaar-jaaru Njëgëla yi nekk ci MBIND MU ÑU TAXAW CI AY ARAAM-BU MAAG

1798

1798

And at the time of the end shall the king of the south push at him:

Te ci jamono mujj bi, buur bëj-gànnaar bi dina ko dóor:

1989

1989

But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

Waaye doomam ñi dinañu xumb, te danañu dajale mbooloom mbooloo yu réy; te buur bu bëj-gànnaaw bi dina dikk ci kawam mel ni ngelaw gu tar, ànd ak sarwee yi, ak way fas yi, ak gaal yu bari; dina dugg ci réew yi, te dina fees ba jall, ba weesu. Te kenn dina dikk kat, te fees ba jall ci biir; gannaaw loolu dina dellu, ba xumbaat, ba agsi ci kèrëm gu ñu dëgërël.

2014 the battle of Raphia

2014 xeexu Raphia bi

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

Te buur bëj-gànnaar bi dina mer lool, te dina génn ngir xeex ak moom, di buur bëj-nor bi; te dina yóbbu mbooloo mu bare lool; waaye mbooloo mi dees na ko jébbal ci loxoom. Te bu mu jëlée mbooloo mi, xolam dina reyréylu; te dina daaneel fukki junni ñu bare; waaye loolu du ko dooleel.

The battle of Panium (Caesarea Philippi)

Xareb Paniyam (Caesarea Philippi)

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

Ndax buur bu bëj-gànnaar dina dellusi, te dina daldi dajale mbooloo mu gën a bare ba mu jiitu woon; te ci lu wóor dina ñëw gannaaw ay at yu tollook, ak mbind mu réy ak alal ju bare.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

Te ci jamono yooyu, ñu bare dinañu jóg fiir buur bu bëj-saalum bi; te itam sàcc yi ci sa xeet dinañu yékkati seen bopp ngir taxawal peeñ mi; waaye dinañu daanu.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

Noonu bëj-saalumu di na ñëw, tërëxal benn tund, te jël dëkk yi gën a ñu dëgër; te loxo yi bëj-góor-góorlu sud duñu ko man a dëkku, du itam ay nitam yi mu tànn; te doole du am sax ngir man a dëkku.

The Sunday law in the USA

Sàrtu Dibéer bi ci États-Unis d’Amérique

But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

Waaye ki dikk ci moom dina def ni ko soob, te “kenn du taxaw” ci kanamam; te “dina taxaw” ci réew mi tedd ci ndam, te loxoam dina ko alag. Dina dugg itam ci réew mi tedd ci ndam, te réew yu bare dinañu daanu; waaye yii dinañu rëcc ci loxoom, mooy Edom, ak Moab, ak kilifteef yi gën a mag ci doomi Ammon. Dina yóbbu loxoom itam ci kow réew yi: te suufu Misra du rëcc. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Bu Piyeer nekk ci Kaisare Filipi ci wàllu kàddug yonent, (Panium), te Pentekot mooy jamonoji taw gu mujj gi, loolu tax mu nekk ci “jaar-jaaru nettali bu nëbbu” bi nekk ci sarax bu ñeent-fukk. Maa ngi bëgg a wax ci xareb Ukrain bii fi nu nekk tey te mi ngirënde ci sarax bu fukk ak benn ci xaaj bu fukk ak benn, ak ci xareb Panium bi di ñëw bi nekk ci sarax yu fukk ak ñett ba fukk ak juróom, te moo jiite ci Xareb Àddina bu Ñetteel bi; yooyu mooy xew-xew yu biti yi ci diggante 1989 ak yoonu Dibëer bi. Waaye nu ngi fi léegi di jëfandikoo jaar-jaaru malaaka bu ñetteel bi, dale ko ci 22 Oktoobar 1844 ba ci sosug njëgu mbooloom kerk gu yoon may.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Rëdd bi misaal dikk ngëwug malaaka bu ñetteel bi ca 9/11 (1844) ba ca yoonu Dibeer bi (1863). Yoonu Dibeer bi dañu ko misaale ak Emancipation Proclamation bi miy yéglee goreel, noonu di misaal yoonu Dibeer bi fañuy dindi goreel. Goreel gi njiitu Réew mi njëkk ci pàrti Republican bi yégle woon, di misaal goreel gi njiitu Réew mi mujj ci pàrti Republican bi dina dindi—ki ñu dogal ci waxi yonent yi ne, bu yoonu Dibeer bi agsee, dina nekk ab diktaator.

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

“Bu sunu réew bi dees na baña yoon yi ñuy doon taxawal ay njubalu nguuram, ba def ab yoonu Dibeer, Protestantiis ci jëf jooju dina lëkkal ak poperi; du dara ludul jox dund gu bees ci noot gu ñaaw ga, gi yàgg a nekk ci xaar ug mën a jot waxtoom ngir delluwaat ci noot bu tar.” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 BC mooy alif taarix bi tambalee waxtaan yi Esayi 7:8, te jot ci yokkute omega bi ci 1863. Ci 742, Akas, buur bu nguur gu bëj-gànnaar gu Yuda, dafa duggewoon ci xareb réew mi ak fukki giir yu bëj-gànnaar yi taxawoon nguur gu bëj-gànnaar gi. Taarixu 742 BC feeñoon na ci Yuda, réewu ndam gu dëgg gi ci Mbind mi, bi Yawut yu dëgg dëkkoon, te ci wax ji dañu ko tektalee ci buur bu bon te dof bi, Akas—noonu mu nekk misaalu taarixu omega bi ci 1863. Taarixu omega bu 1863 mat na ci biir jamonoy bi États-Unis di nguuru ni rab wu suuf si, di juróomeel gi ci nguur yi waxandikoo ci kàddug yonent yi ci Biibël bi. États-Unis mooy réewu ndam gu xel mi, booleeg Kiristaanug protestan yi, ñi di Yawut yu xel ci kaw njàngaleem Biibël bi. Xareb réew mi diggante bëj-gànnaar ak bëj-saalum ci 742 BC ci taarixu alif bi misaaloon na xareb réew mi diggante bëj-gànnaar ak bëj-saalum ci taarixu omega bi ci 1863. Ñoom ñaar ñi seede dañuy misaal taarixu biti bi jiitu yoonu dibeer ba, fa réewu ndam gu xel gi di feeñaat a xaajoo ci ñaari wërngal.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Ci at 742 lu jiitu Kirist, doole bi nekkoon ca bëj-gànnaaru mi dafa doon boole bu amoon diggante fukki xeeti Israyil yu bëj-gànnaar ak Siri; loolu nag dafa doon misaal bu wone boole ak kàttan gu bawoo biti, ni ko matale woon ba ndimbalug papasi bi bëggoon jaam ñëwee ci wetug réew yi bëj-saalum yi doon ànd ak jaam ca xareb Civil War ba. Jàmbaar ju bawoo biti ji doon wetal Siri atum 742 lu jiitu Kirist, ak jàmbaar ju bawoo biti ji doon wetal papasi ba ca Civil War ba, day xamle booleb world-globalists ak Demokrat yu globalist yi ci seen xare ak MAGA-ism, xare boobu tambalee na ca atum 2015, ba njiitu réew bu ñeenteel bi te gëna bare alal taxawee, te ci loolu mu yëngal mbooloom réewum Grecia bépp, ni ko Daniel fukkeel benn, saar ñaareel waxe. Yëngal googu mooy wone yokkute xel ak xeebu way-rëy-jàng yi ci téereb Joel. “Grecia” ak “heathen” ay misaal lañu yu nguurug njaam mi di jiite àddina si jëm Armageddon, ci boole ak rab wa ak yonent bu dëggul bi.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Ci atum 2015, xeeti yi dekkaloon nañu ci wooteg yonent bi jëm ci xuru Yeosafat bu Yoel, bi mu itam tuddewoon xurug àtte. Ci atum 2015, Donald Trump yégle na ne dina seetaan nguurug Ameerig, noonu mu yëngal mbooloom réewi àddina yu bokk ci nguur gu mag, gi ñu teewal ci Gres, te xeeti yi tàmbali nañu seen dox jëm ci Armageddon, te loolu am na benn at rekk gannaaw tambale xareb Ukrain, ngir matale aaya fukki ak benn ci Daniel fukki ak benn.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Xare yi am réew yi amoon ci 742 JK ak ci 1863 dañuy wone jaar-jaaru yoonu Dibeer, bi di seetal jeexital buur gu juróomeel benn ci waxi yonent yi ci Biibël. Boobu buur gu juróomeel benn tambalee na ak Xareb Soppeeku, ba tax jeexitalam ci yoonu Dibeer di tegtale dellusi Xareb Soppeeku, ci jamono jii sax xareb bi di xareb réew mi di am. Melokaan ak turu xare bu ñuy wax xareb réew walla xareb soppeeku, ci gis-gis la aju. Li Demokaraat yi di def léegi jaarale ko ci xeetu àtte, sàccug xaalis, nax, duggub nit ñi ci yoonul, ak way-jëfandikookat xibaar, ñoom dañu koy wax ab “soppeeku melokaan”; waaye nit ña fay taxaw ci seen pexe yu goloobalist yi, dañuy gis yëf yooyu sax ni ñoo tàmbali “jafe-jafe” yu réew mi. Ndax Antifa ay saay-saay la walla ab sàmmkat?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Ñaari xare yi ñaari xew-xewu jaar-jaar yi dañuy tegtal benn xare bu tasoo, buy am ci jaar-jaaru mujj gi ci njiitu Réew mi bokk ci Parti républicain. Ni ko deme woon ak jëkkëri njiitu Réew mi bokk ci Parti républicain, noonu itam xare bi dina am ndam ci mujj gi ci njiitu Réew mi bokk ci Parti républicain, mi itam jëfandikoo nañu ko muy misaaloo ak jëkkëri President bi, moom mi nekkoon itam aji-ndam ci Xareb Révolution bi. Révolution MAGA, ci ni Démocrates yi ko waxe, moo jur xew-xewu “rëcc-rëcci réew mi” yi nu nekk a gis léegi. Toppandoo ak sa bopp politig, xare bii nu nekk a gis léegi mooy mbaa xareb révolution mbaa xareb kër-gu mag. Waaye ci wax ju yonent, moom ñaar la.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 dafay tekki yoonu Dibeer bi, te 1844 itam noonu la, ba ca jamono boobu malaaka bu ñetteel bi dikk ak yégleb yoonu Dibeer bi. Diirub 1844 ba 1863 jël na màndargay yoonu Dibeer bi ca njàlbéen ba ca mujj. Ci 1846, séy bi Whites yi, sàmm Noflaay bi, ak soppi tur bi Harmen mu nekk White, dañoo màndargaal ne séy bañu dugge woon ci 22 Oktoobar 1844 am na jeexitalam, te jeexital boobu moo tàmbalee yoonu nattu malaaka bu ñetteel bi, ni nattu Noflaay bi bu ñetti wàll ci manna màndargaale woon njàlbéenu fukki nattu yi toppoo sóobu Géeju Xonq gi.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Mann mi mooyoon na jëkk te mu tegu woon itam ci fukkiième nattu ba ca Kadesh, ndax ñoom ñépp ñaar dañuy taxawal yégleefu ñetteel malaaka bi, te moo tax mu jëm ci yoonu Dibéer bi.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

“Bés bu nekk ci seen yàgg tukki bi ca màndiŋ ma, Bànni-Israayil daan seede kéemaan yu ñett, yu ñu jagleel ngir ñu tàggat ci seen xel sellug bésu Noflaay bi: ci bés bu juróom-benn bi, manna gu ñaari yoon la daan wàcc; ci bés bu juróom-ñaareel bi, dara daawul wàcc; te xaaj bi waroon a doy bésu Noflaay bi dafa daan des neex te set, fekk su fekkee ne ñu ko bàyyi woon ba beneen waxtu, dafa daan yàqu ba nekk lu mënul jëfandikoo.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Natt fukki ci fukk i nattu yi mooy nattu “manne” bi, te muy tereb bindub ñetti yégle yi ñetti malaaka yi ci Peeñu ñent fukk ak ñeent. Ni ko manné mi mel, malaaka yi itam dañuy tegtal artu ñetti wàll ci wóorug jaamu ci bésu njëkk ci ayu-bés bi. Kéemaanu manné bi bu ñetti wàll “defees na ko ngir jox seen xel kàddug sellug Sabbaat bi,” te loolu nag, mooy sax njariñu malaaka bu ñetteel bi. Jëfekaay bu njëkk ci ñetti kéemaan yi manné mi di tegtal, dafa boole “lekk” mburu mu asamaan mi, te “lekk” mooy màndarga alfa bu jamonoy tawub mujj ba. Kéemaan bu ñaareel bi, dafa tegtal yégleb malaaka bu ñaareel bi, fa ñu xam ne waxu xel mu sell mi day “ñaareel” ay baat ak ay kàddu ngir màndargaal jamono ji ñaar i màbb ya Babilon daan; ndaxte Babilon daanu na, daanu na. Kéemaan bu ñetteel bi mooy aarug mburu mu Sabbaatu bésu juróom-ñaareel bi.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Ni manna, ci melokaanu ñatti malaaka yi, mooy malaaka bu njëkk bi; te moo tax war na mu yor nettali bépp, te nettali boobu, ci Peeñu 14, mooy nettali ñatti malaaka yépp. Malaaka bu njëkk bi mooy ab “fractal” bu yégle yi ñatti malaaka yi. “Fractal” mooy melokaan gu jafe-jafe ci xët-u géométrie, gu ñu mana xàjj ci ay xaaj, te ku nekk ci yooyu di benn natt wu ndaw bu melo ni bépp bi. Boppam-bokk boobu lañuy wax “self-similarity.” “Fractal” yi faral di ame ay detaay yu rëy solo, doonte ñu gën a xool seen biir bu baax. “Fractal” yi am nañu ci matematig, bioloji, fizik, jeoloji, simi, astronomi, injenëri, ak ci yeneen barab yu bare yu xam-xam.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Tabaxu ñetti jëfandikook yi” yu ñetti malaaka yi nekk ci Peeñu ga ca wet gu fukk ak ñeent ba, ñu ngi ko teewal ci yëgleb malaaka bu njëkk bi, te loolu tax malaaka bu njëkk bi di ab “fractal” bu ñetti malaaka yi. Ñetti xët yu njëkk yi ci téereb Daniel dañuy teewal, ku nekk ci sa bopp, yëgleb malaaka bu njëkk, bu ñaareel ak bu ñetteel; te Daniel saar bi njëkk moom itam dafay yor benn “tabaxu ñetti jëfandikook yi” boobu mi ñu teewal ci ñetti saar yi, ni ko ñetti malaaka yi di jëfe ci seen diggante ak malaaka bu njëkk bi.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Kéemaan ñetti kéemaan yi ci manna bi dañu war a ko lekk, te saaru Daniel benn mi mooy lu jëm ci lekk. Daniel dafa romb nattu njariñu lekk gi bi mu tànne ñam mu joge ci garab yi gën a ñam wa Babilon. Gannaaw loolu, dañu ko nattal ci mbindam, te mbindam meññeel na benn tasaaro ci diggante kanamam ak kanam ñi lekk ñamu Babilon. Baatu malaaka ñaareel bi mooy woote ngir sore Babilon ci jamonoju tasaaro bi ñuy sos ñaari xeet te gannaaw loolu ñu feeñ. Nattu ñaareel boobu ci Daniel jaar na ci nattu ñetteel bi Nebukadnessar, mi doon nattu ñetteel bi ci saaru benn bi te muy misaal nattu nataalu wurus bi ci saaru ñett bi, mi Sœur White di faral di ko jëfandikoo ngir wax yoonu Dibéeri bi, mi mooy baatu malaaka ñetteel bi. Saaru Daniel benn bi mooy benn fractal bu ñiari saaru ak ñetti saari Daniel yi, te ñetti saari yooyu dañuy tegtal ñetti malaaka yi ci Peeñu Yàlla fukki ñeent, te ci ñoom malaaka bi njëkk ak saaru Daniel benn bi ñoom ñaar ñépp dañuy fractal bu ñetti malaaka yépp ak ñetti saari yépp.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

“Benn ayubis ci seen yoon wu gudd gi ca màndiŋ ma, waa Israyil daan seedeel benn kéemaan bu am ñetti wàll yuñu dogal ngir dëgërloo seen xel ci sellug Bésub Noflaay bi: ca juróom-benni bés ba, ñaari tolluwaay yu matooni ci manna la daan wàcc; ca juróom-ñaareel ba, benn dara wàccul; te cër bi ñu war a soxla ngir Bésub Noflaay bi, dafa daan sax neex te set, fekk bu ñu desalee dara ci beneen waxtu, dafa daan yàqu ba mënumeesu ko jëfandikoo.

“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

“Ci mbir yi ànd ak joxe manna bi, am na nu wér te leer lool ne diisub noonu dees ko sosul, ni ñu bare di wax, ba noppi ba yoon wi joxe ca Sinai. Lu jiitu ba Bànni Israayil agsi Sinai, xamoon nañu ne war nañu leen di sàmm diisub bi. Ci li ñu wara dajale bépp àjjuma benn cër yu ñaar ngir waajal diisub bi, ba manna du wàcc ca bés booba, sellug bésu noppalu bi dañu koy feddali saa su ne ci seen xel. Te ba ñenn ci nit ña génn ca diisub ba ngir dajale manna, Boroom bi laaj ne: ‘Ba kañ ngeen di bañ a sàmm samay ndigal ak samay yoon?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Dajoo te lekkaleen manna, dafay misaalal Yowaana ci fukkiy saraxu Peeñ mi, bi mu jële (dajoo) téere bu ndaw ba ci loxol malaaka ma, ba noppi lekk ko.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

Noonu maangi malaaka ma, ne ko ci moom: “Jox ma téere bu ndaw bi.” Mu ne ma: “Jël ko te lekk ko; dina wex sa biir, waaye dina neex ci sa gémmiñ ni leñ.” Peeñu Yàlla 10:9

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yowaana dafa war a dem ci malaaka mi te laaj ko, gannaaw loolu war na “jël” téere bu ndaw bi, te gannaaw loolu war na “lekk” ko. Yowaana dafay teewal ñetti jéego yu malaaka bu njëkk bi ci dem ci malaaka bi ak laaj ko, te loolu topp ci ñaareelu jéego bi di jël ak ñetteelu jéego bi di lekk. Dajeel walla lekk, mooy njëkk ci ñetti nattu yu manna ma; waaye muŋgi ëmb ab fraktal bu ñetti nattu yu manna ma yépp. Dajeel ak lekk manna ma, dafay teewal Yeremi.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Déggóon nañ sa wax yi, te lekk naa leen; te sa kàddu nekkoon na ma mbég ak bànneexu sama xol; ndaxte tudd nañu ma ci sa tur, Yàlla Boroom Mbooloom yi. Yeremi 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Ay kàddu “gisees na leen” ci Yeremi, mi doon seet te ba noppi ñaan ngir téere bu tuuti bi. Kàddug Yàlla gisees na ko bi ñuy dajale mana ma. Dajale ak lekk mana ma, dafay mel ni Esëkiel mi lekk téere bi ñu ko joxoon; te ci def loolu, mu wone ne bañ a lekk téere bi mooy mel ni kër gu réer gi.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

Waaye yow, doomu nit ki, déggal li ma lay wax; bul dikk ni kër ga nag ni mu réy a moytu: ubbi sa gémmiñ, te lekk li ma lay jox. Ba ma xoolee nag, gis naa loxo buy yónnee ci man; te xoolal, téere bu ñu wër doon nekk ci biiram. Mu tàllal ko ci sama kanam; te dañu ko bindoon ci biir ak ci biti: te li ñu ca bindoon mooy jooy, ak naqar, ak alkande. Te mu ne ma itam: Doomu nit ki, lekkal li nga gis; lekkal wër wu téere wii, te dem wax ak kërug Israyil.

So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

Kon ma ubbi sama gémmiñ, te mu lekkal ma kër gu bind ga. Mu ne ma: “Doomu nit ki, lekkal sa biir te feesal sa yaram ak kër gu bind gi may la.” Noonu lekk naa ko; te neex na ci sama gémmiñ ni lewul ci saf-safam. Ezekiel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Su Esekiel bañoonul lekk téere bu ndaw boobu, kon dina bokk ci kër gu weddi gi, te “mbind” mi ci “téere” bi mu war a lekk, mi ngi ko wone ni mooy “jooy, ak naqar, ak alkande,” muy tegtal ab yégle bu ñetti wàll ci mujjug fan yi. Yégle bu ñetti wàll bi ci mujjug fan yi mooy yégle yi ñetti malaaka yi nekk ci Peeñu 14, te wàllu mbir mi Esekiel joxe ci ñetti yégle yooyu mooy wàllu Islaam ak ñetteel alkande bi. Ñetti yégle yooyu am nañu alfa ak omega, te ñetteel bi mooy “alkande,” muy benn cim màndarga yu njëkk yi yu Islaam; noonu alfa war na méngoo ak omega, ba taxna “jooy yi” mooy tegtal jooy ya tàmbalee 9/11 ak agsi gi juróomeel trompet bi ak ñetteel alkande bi, te dina yokku ndànk-ndànk ba ca juróom-ñaari musiba yu mujj ya. Ca “yëngu-yëngub suuf” bu yoonu Dimaas bi ci Peeñu 11, ñetteel alkande bi di ñëw gaaw, te waxi xel mu sell mi ngi nu xamal ne dogal bu jubulwul bi ci Esayi 10 mooy yoonu Dimaas boobu. Aaya bi tàmbalee dafa wax ne “alkande” ci kaw ñiy sàkk dogal yu jubulwul.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Lekkaale manna ma moo doon jëfandoo bu njëkk ci ñetti nattu yi, ñaareelu bi mooy “ñaaral” gi ci bésu waajal. Te lu ñu doon waajal? Ñu doon waajal ngir nattu Sabat bi, mi di yégleb malaaka bu ñetteel bi.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Kéeméere buy ñett yooyu doon na itam njëkk wala alfa ci fukki nattu yi. Yàlla joxe na manna ci njëkk waat bi, gannaaw loolu Mu joxe benn cër bu “ñaari yoon” ci ñaareelu waat bi, waaye amul dara ci ñetteelu waat bi. Ñetteelu nattu bi wuute na ak ñaari nattu yu njëkk ya, ndaxte ñetteelu bi mooy nattu bu leeral dëgg bi. Ñetti nattu yooyu dañuy tegu alfa bu jéego gu fukki waat yu nattu, te loolu moo jiite ba ci njëkk Kadesh.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Bu fekkee teolog yépp yi, dinga gis bari limu fukki nattu yi, yi mottali seen tëj ci Kadesh bu jëkk ba. Lu ëpp ci ñoom dafa boole Géej gu Xonq mi benn ci fukki nattu yi, te ñenn ñi dañuy boole itam ay màndarga yu jaar ci cosaan, yu jiitu Géej gu Xonq mi bi mbas yi nekkee. Ñoom ñépp dañoo juum.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Nattu jëfandikoo bu njëkk bi mooy mànn bi. Pawulo wax na ne jàllug Géej gu xonq ga doon na sóobu ci ndox.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

Rakk yi, bokk yi, bëgguma ngeen xamul ne sunuy baay yépp nekkoon nañu ci suux bi, te ñoom ñépp jàll nañu ci géej gi; te ñoom ñépp sóobu nañu ci Musa ci suux bi ak ci géej gi. 1 Corinthians 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musaa dafay misaal Yeesu, te sóobu Yeesu di won nee am na benn yoonu nattu gu am ñetti wàll, di tàmbalee ak di jébbal ci nattu bëgg-bët. Bant bi dafa amoon misaal ci Jéggi-Guddi gi ca Misra. Ba ñu génnee ca beneen wet gu Géej gu Xonq ga, Almasi bi dafa dekkiwoon ni saraxu njëkk meññ. Bi Mu génnee ca bàmmeel bu ndox ba ci loxoy Yaxya Miy Sóob, Almasi bi (saraxu njëkk meññ bi) dafa tàmbalee benn yoonu nattu bu ñeent fukk fan. Gannaaw bi Mu dekkiwee, ni ko misaalal woon ci sóobam, amoon na ñeent fukk fan yu Almasi bi doon jëfandikoo ak taalibe yi kanam ak kanam. Yoonu nattu bi di tàmbalee gannaaw jéggi Géej gu Xonq ga, ni ko wóoré ne Xelum Mi dafa ko yóbbu ca màndiŋ ma saa su Mu génnee ci ndox mi.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Nattu jëfandikukat bi ci Kirist mooy bëgg-bakkan, ndaxte Mburu Asamaan jël na liggéeyam gu ñu ko fal right fa Adam daanu woon. Nattu bi njëkk gannaaw Dexugu Xonq mooy nattu manna bu ñetti wàll yu mel ni nattu bu ñetti wàll bi ñu teg ci Mburu Asamaan. Nattu Kirist tambalee na gannaaw ba Mu génne ci ndox mi, noonu itam fukk nattu ya war nañu tambali “gannaaw” ba ñoom génne ci ndox mi. Bu boobaa, Kirist dafa jànkoonte ak nattu bu ñetti wàll, bu ñu sàmm ci jamono ju jëm ci bëgg-bakkan, ni ko nattu manna bu ñetti wàll bi di misaal, bi tambalee gannaaw ba Xel mi dàq Israyil gu yàgg ga génne Misra, dugg leen ca màndiŋ ma.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Yeneen lim yu bari ci xalaat ngir xam ban i ngoor yu fippu la fukki nattu yi jeexee ca Kades di teg ci seen leer, dañuy boole ngooru Aarón bu wërsëg-góol gu wurus jëfandikoo ko muy benn ci yooyu fukki nattu; waaye dañu juum.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Meri wurus nag guus-gi tektel naari ñaari nattu. Lool mooy benn mbir bu am solo ci misaalu wurus nag gi. Bokk-na ci ne, jamono ji nit ñi xalaate ne Yàlla du gis, ñu wone seen bokk ak xar-kanam; gannaaw lool, Muuse dellusi. Noonu nit ñi def tànn bu nekk ci sax ci seen bokk ak xar-kanam ci kanam Yàlla bu leer, ni ko Muuse di firndeel.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Ci ñaari wut gu yéex tey yokku ci wàllug weddi gi, nu gis genn xaaj yu njëk ci xeetu yi ci yoon wu yonent bi, ba xeetu Lewi tàmbalee am benn sargal bu sell bu jëm ci liggéeyu kër Yàlla rekk; ndax ba ci kanam weddi googu, liggéeyu kër Yàlla waroon a nekk lu taq ci ñi jiitu juddoo ci bépp xeet. Loolu dootul woon mel noonu. Léegi xeetu Lewi bu takku ci ngëm mooy denc te yor kër-kawe ga. “Xaaj” walla tasaaroo ci “ñaari” mooy benn cër bu bokk ci melokaanu yonent bi bu wërsëgu wurus ga.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Weddi Aaroŋ misaale woon na ci weddi Yereboam, buur bu njëkk bu nguurug bérab bu bëj-gànnaar bu Israyil. Yereboam “ñaareel” naguru wurus yi, dafa teg benn ci Betel ak benn ci Daan. Aaroŋ ak Yereboam dañuy teewal jaar-jaari taarix yu bokk, te loolu mooy taarixu sosub nataalu rab wa. Taarixu nataalu rab wa mat na ci ñaari jamono, yu xàjjaloo ak yoonu Dibeer bi ci Etazini. Nataalu rab wa mooy misaalu booloog kër-ceeb ak nguur, gi ñu tabaxal njëkk ci Etazini, te gannaaw gi ci addina si.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Am na mel ni bépp xaajoo bu ànd ak màndarga yi jëm ci nataalu rab wi. Ci jamonoy Aaróon, mooyoon tasare gi ci diggante Leweet yi ak ñeneen ñi; ci jamonoy Yerobowam, mooyoon tasare gi tax ñaar fukki giir ya doon ñaar giiri bëtub bëj-saalum ak fukk giiri bëtub bëj-gànnaar.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Mbind miir gu yoonu nguur ak yoonu réew mi, Yowaana woowe na ko ci téereb Peeñ gi nekk “natalu rab wi.” Wuru-Aaroŋ ak xuruus yu wurus yu Yerobowam yi dañoo doon natalu rab; te rab wi ñu doon natalu mooy Babulon, ndaxte jëkkër nguur gi ci waxi yonent yi nekk ci Biibël, dañu koy tekki ci boppu “wurus” ci saaru ñaareel bi ci Danyeel. Natalu rab wi dafay tegu ci ñaari nattu, ndaxte nattu bi, jëkk, ñu indi ko ci kaw rab wu suuf si—Etazini—te gannaaw loolu, ci saaru fukki ak ñett baat bu Peeñ gi, Etazini dafay gaawloo àddina si ngir tax ñu samp natalu rab wi. Nattu bu jëkk bi mooy USA, te bu ñaareel bi mooy àddina si.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

«Bu Amerig, suufu diine ak ngoralu xel mu sell, booy booloo ak Papasi ngir jébbal xel nit ñi te dugal leen ci teral ngir ñu wormaal Noflaay bu fen bi, nit ñi ci bépp réew ci suuf si yépp dinañu ñu jiite ngir topp seetamam.» Testimonies, volume 6, 18.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

«Réew yi nekk bitim réew dinañu topp royukaayu États-Unis. Doonte mo jiitu, waaye benn jafe-jafe boobu dina dal sunuy nit ci bépp bérab ci àddina si.» Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Ndaxug xuruuru wurus wi am na ñaari wàll te muy màndarga ñaar ci juróom-ñent yi jëkk a nekk nattu yu jiitu, yi di wël ci nattu bu fukk ba, mooy nattu bu mujj ba ca Kadesh bu jëkk ba. Bu ñu boolee ndàqaaru Aaron ak yi Jeroboam “rëdd ci kaw rëdd”, dinga gis ne Aaron, saraxalekat bu mag ba, day tegu ci kaw kër-ceeb, te Jeroboam, buurub Israayil ba, day tegu ci kaw réew mi. Ñaari rëdd yooyu, bu ñu nekk benn, dañuy màndarga booloo gu njëkk ci diggante kër-ceeb ak réew. Ñaari sarxalkatu Jeroboam yooyu sampoon nañu leen ci Betel, (li tekki mooy kër-ceeb), ak Dan (li tekki mooy àtte), te ñoom ñaar ñépp dañuy tegu ci kaw booloog kër-ceeb ak réew. Gannaaw bi pexe yi taxawee noonu, dinañu tàmbali xàmle fukki nattu yi.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Fukkii nattu ña ngi nekk ci wàllu noppalu bésub Noflaay bi (Hebrews 3–4). Ñu tàmbalee ak kéemaanu manna bi ñetti yoon ak njàngaleem ci bésub Noflaay bi, te mu jeex ci fukki baat bi, mooy Kades bu njëkk bi. Kades boobu njëkk mooy “bésu merloo bi ci Mbind mi,” te Pool dafa teg ngëstu mujj gi ci wàllu nattu bésub Noflaay bi. Nattu Alfa bi mooy bésub Noflaay bi, ni ko manna bi doon màndarga, te nattu fukk baat bi ak Omega bi ci Kades bu njëkk bi itam mooy noppalu bésub Noflaay bi. Alfa ak Omega daanaka di wone mujj gi ak njàlbéen gi.

Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

Moo tax, (ni Xel mu Sell mi waxe, Léegi bu ngeen déggee baatam, buleen deñqal seen xol, ni ci bés ba ñu ma merloo, ci bésu nattu ga ca màndiŋ ma: fa seen maam yi ma nattu, di ma seet, te gis sama jëf yi di ñeent-fukk at. Moo tax ma metti ak xeetu nit ñooñu, te ne, Saa su nekk dañuy réer ci seen xol; te xamuñu sama yoon yi. Noonu ma giñ ci sama mer ne, Duñu dugg ci sama noflaay.)

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

Mballuleen, bokkleen, ba benn ci yéen xol bu bon bu weddi ngir dëddoo ak Yàlla ju dund ji. Waaye dénkanteleen bés bu nekk, fekk mu ngi tudd Tey; ngir bañ kenn ci yéen dëgër ndax naxalu bàkkaar. Ndaxte nun nekk nañu bokk ak Kirist, su nu téye njàlbéenug sunu kóolute ba ca mujj ga, te sax ci.

While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

Bi ñuy wax ne: “Tey, su ngeen déggée baatam, buleen dëgëral seen xol, ni ko deme woon ca fexe ga.” Ndax am na ñenn ñi, bi ñu déggée baat ba, ñu fexeel; waaye du ñépp ñi génn Misra ci loxol Musaa. Waaye ak kan la meroon diirub ñeent-fukki at? Ndax du ak ñi bàkkaaroon, te seen yaram daanu ca màndiŋ ma? Te ñan la giñal ne duñu dugg ci noppalikuam, su dul ñi gëmul woon? Noonu, gis nanu ne mënuñu woon a dugg ndax ngëmadi.

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Kon nag ragal, na ndax benn ci yéen mel ni mu romb lu ñu nu bàyyi ci digeb dugg ci noflaayam. Ndaxte xebaar bu baax bi yéglees na ko nu, ni ñoom itam; waaye kàddu gi ñu leen yégle woon jariñu leen dara, ndaxte jaxasuwul ak ngëm ci ñi ko dégg.

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

Ndax nun ñi gëm, dugg nañu ci noflaay ga, ni Mu waxe ne: “Naka laa giñee ci sama mer, duñu dugg ci sama noflaay,” doontey jëf yi matoon nañu dale ko ca sosug àddina. Ndaxte wax na ci benn bérab bu jëm ci bésub juróom-ñaareel bi, ne: “Yàlla noppaliku na ca bésub juróom-ñaareel ba ci bépp ay jëfam.” Te ci fii itam, ne: “Duñu dugg ci sama noflaay.”

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

Kon nag nekk na ñenn war nañu dugg ci moom, te ñi jëkk a yéglee ko duggulñu ndax seen ngëmadi: Kon nag, mu wàccaat ab bés bu mu tànn, di wax ci Dawuda ne: “Tey”, gannaaw yàgg bu tollu noonu; ni ñu ko waxe ne: “Tey, su ngeen déggée baatam, buleen dëgërël seen xol.”

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Ndaxte bu fekkee ne Yeesu mayoon na leen noflaay, kon du waxoon gannaaw loolu ci beneen bés.

There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

Kon nag ci noppaloo ngir askanu Yàlla. Ndaxte ku duggee ci noppaluam, moom itam bàyyi na ay jëfam, ni Yàlla bàyyiwoon ay jëfam. Kon nañu góor-góorlu ngir dugg ci noppaloo googu, ngir bañ kenn daanu topp misaalu benn gaamul googa. Hébreux 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Ci “bésub dayug xëcc bi,” ñu bañ nañu bataaxalu Josuwe ak Kaleb. Xaaj bi tënk na ci ñi dul dugg, ndax seen ngëmadi ci benn bataaxal bu ñu dégg. Bataaxal boobu, “noflaay” lañu koy fésal.

“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

“Ñi bëggul a jox Boroom bi ndimbal wu takku, wóor, te am mbëggeel, duñu gis noppalu xel ci dund gi, mbaa ci dund gu ñëw. ‘Kon nag, am na noppalu bu des ngir askanu Yàlla.... Nanu sonn nag ngir dugg ci noppalu boobu, ngir kenn bañ a lakk ci misaal moomu mu ñàkk ngëm.’ Noppalu bi ñuy wax fii mooy noppaluug yiw, bi ñuy jot ci topp ndigalu bi. ‘Sonnleen ak sago.’” Pacific Union Recorder, 7 Nowàmbar 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Ñàkka” gi mooy ndigal li ñu tegtal ci ndigal Yosuwe ak Kaleb. Pool jëfandikoo dëgg yi bokk ak bésub noflaay bu juróom-ñaareelu fan ngir nekk misaal bu ndigalug “ñàkka” gi nga xam ne ñi waroon dee ci màndiŋ mi bañ nañu ko.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Wax ji naan, “Tey bu ngeen bëggee dégg baatam,” mooy benn ak li téere Révélation di xojjo ci ku nekk buy dégg baatu Xel mi, maanaam dégg yégleb Xel mi, te yégleb googu mooy yégleb taw wu mujj wi, te yégleb googu mooy yégleb “ndimbal” li. Ca Kadesh baat boobu jolli, te ñi weddi tann njiit bu bees ngir dellu leen Misra. Jaar-jaaru bàkkaar boobu ñu wax ci Sabóor 95 ak ci Hébreux, ba Pawulo waxe ko. Jaar-jaar boobu feeñal na ñàkkug njubte ga Israeel gu yàgg gi wone ci seeni fukki nattu yu ñaareel. Nattu alfa bi ci fukki nattu yooyu tàmbalee na ak kéemaan gu ñetti yoon ci man na mi, miy melokaan ci yégle yi ñetti malaka yi, Yoonu Yàlla, noppalu Sabaa bi, Mburu Asamaan bi, déggal ak àtte—and nattu bu mujj bi ci fukki nattu yooyu mooy nattu “ndimbal” li. “Ndimbal” lu xéewal bi, ni Sœur White waxe ko, mooy melokaanu taw wu mujj wi. Kadesh mooy melokaanu nattu bi di nangu walla bañ yéglebu taw wu mujj wi, bi ñuy wone “rëdd ci kaw rëdd.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

“Ndox” bi ci kaw xët ba ci xët mooy tuurug Xel mu Sell mi, ni ñu koy firndeel ci taw bi mujj. “Ndox” itam mooy Noflaayub bésub juróom-ñaareel bi, moom mi di saxal gi ñu di teg ci kaw ñi takku yi diine ci jamonoy taw bi mujj. “Ndox” mooy yiw wi di firndeel doole bi ñu jagleel ñaar-fukki junni ak ñeenti-fukki junni ñent fukk ak ñeent yi, su ñaawtéef yi ñu far ba fàww. Yiw woowu du doole rekk bi ñu jagleel te di firndeel sellal, waaye itam mooy yiw wi di joxe jubal bi bu deretu Kirist di jëfandikoo ngir dindi bàkkaar yi ci ruu mi tuub. “Ndox” bu yiw mooy yégleb njubtey Kirist, njubte mu di joxe yiw gi (doole gi) ngir dund te bàkkaarul, ak yiw gi di soppi ab Lawodise mu doon ab Filadelfi. Bu ko yiwug jubal soppee, Lawodise bu njëkk bi, ni mu doon Filadelfi, jaarale ko ci dooley yiw, dafa dox ci yoon wu sell wi di jëm ci màggal. “Ndox” mooy yégleb malaaka bu ñetteel bi, ni ñu ko firndeel ci “jubal ci ngëm ci dëgg.” Ginnaaw loolu noonu la, Kadëc di jëme ci 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadex bu njëkk mi ngi jëfandikoo bataaxal bi ñuy wax “noppaliku,” moom mi di bataaxalu “xibaar bu baax bi.” Xibaar bu baax bu dul jeex mooy ‘liggéeyu Almasi bi ci dugal ab yoonu nattu bu am ñetti xaaj, buy jur te gannaaw loolu feeñal ñaari xeetu way-jaamu.’ Bataaxalu xibaar bu baax bu dul jeex bu “noppaliku” ci Kadex bu njëkk day tegtal ñetti bataaxali xibaar bu baax bu dul jeex, bi ñuy yoroo ci ñetti liggéeyi Xel mu Sell mi, miy tax nit xam bàkkaar, njub ak àtte. Ñetti jéego yooyu mooy benn benn ak ñetti jéego yu nattu yi nekk ci nattub mannaa bi!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Fukki nattu yi tàmbalee ak yeneen natt yu ñett, di xamle ndigal Yàlla, bésu noflaay bu juróom-ñaareel bi, ak yitteb nit ci lekk ak seet ci biir bataaxalu Yàlla. Jëfekaay bu njëkk ci fukki natt yi dañu ko defoon ci ñetti wàll, ni ko mel ci bi mujj bi. Natt bu njëkk bi jëfandikoo manna, muy misaal Mburu Asamaan mi di yékkati bésu noflaay bu juróom-ñaareel bi. Natt bu mujj bi jëfandikoo “noflaay,” muy misaalu yoon wu mujj wi ci jéemantu natt gu mujj gi ci tawub mujj mi, te muy jeexee ci yoonu dibeer ba, fa ñi di teewlu Mburu Asamaan bi dees leen yékkati ni benn ràññee ci bésu noflaay bi.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Ndoorte fukki ci fukk yépp nattu yi, ni it noonu mujjug fukk yépp nattu yi, dañuy jëfandikoo waxtu Noflaay bi, ak yégle xebaaru xebaar bu baax bi ñu boole ak Noflaay bi, mooy xebaar bu baax bu sax ba fàwwu màggaayub ñetteelu malaaka bi. Kadesh bu njëkk bi mooy omega bu fukk yépp nattu yi, kon alpha bu fukk yépp nattu yi war na am benn xeetu melokaan. Kadesh dafa tegtaloon atum 1863, ba Boroom bi bëggoon noo jeexal liggéeyam te yóbbu askanam kër ga, waaye dugg gi ci Suuf su Digoon ba jóg ngeen na yàgg.

“By reading the following scriptures we shall see how God regarded ancient Israel:

“Ci jàng ci gëstu kàdduy Mbind mi di topp, dinanu gis ni Yàlla dafa xooloon Israyil bu yàgg ba.”

“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

« Ndaxte Boroom bi tànna na Yàggóob ngir moom ci boppam, te Israyil ngir nekkal ko alalam ju ñeel ko.» Zabuur 135:4.

“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

«Ndaxte yéen xeet bu sell ngeen ci Yàlla seen Boroom, te Aji Sax ji tànn na leen ngir ngeen doon xeetam bu ñeel moom ci boppam, ba ëpp xeeti xeet yépp yi nekk ci kow suuf si.» Deuteronom 14:2.

“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

“‘Ndey nit ñu sell la ngeen ci Boroom bi seen Yàlla: Boroom bi seen Yàlla tànn na leen ngir ngeen doon ay nitam yu jagleel ci moom ci kaw mbooloo yépp yi nekk ci kow suuf si. Boroom bi du ci li ngeen ëppoon limu nit ba mu tegwul ay mbëggeelam ci yéen, te du ci li mu leen tànnewoon; ndaxte yéen ngeen gëna néewoon ci mbooloo yépp.’ Deuteronomy 7:6, 7.

“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

“‘Ndax ci lan lañuy xame fii ne man ak sa askan wi gis nañu yiw ci sa kanam? Ndax du ci li ngay ànd ak nun? Noonu lanu may weesu, man ak sa askan wi, ci mboolem xeet yi nekk ci kaw suuf si.’ Exodus 33:16.”

“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

“Yoon wuuteel Israayil bu yàgg baa taxaw dafa bonn ci lu bari, te ñaata yoon lañu leen daldi seet ak àttey mbugal, te junni ñuy rey, ndaxte dañu bëgguloon dégg ndigali Yàlla mi leen tànn! Israayilu Yàlla ci fan yu mujj yii nekk na ci fitna gu sax ci jaxasook àddina, ba ñuy ñàkk lépp lu war a firndeel ne ñoom ñoo di xeeti Yàlla bi tànneef. Jàngaatal benn yoon Tit 2:13–15. Fi, ñu yóbbu na nu ba ci fan yu mujj yi, fekk Yàlla di sellalal boppam xeet wu sell wu bernde. Ndax danuy ko merloo ni Israayil bu yàgg baa taxaw daan ko def? Ndax danuy wàcce ay meram ci sunu kaw ndaxte danuy soreek moom, di jaxasook àddina, te di topp ay ñaawtéefi xeet yi nu wër?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Sërin White laaj na ne: “Ndax nu war a ko meral ni Israayil gu yàgg ga defoon?” Nu koy meral bu nu jaxaseek àddina, mi Misra tegtal, moom dal bi ñi weddi woon ca Kadesh bëgg a tann njiit ngir jiite leen dellu fa. Ci 1863, bëgg-bëgg gu dellu Misra ak tannug njiit bu bees bi, xel mu Sell mi dafa koy firndeel ne mooy bëgg a booleek àddina.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Pàcc bi nu nuy xalaat léegi, moom lañ ko jiitu woon ak waxin Sœur White ci mbirum Israayil gu yàgg gi, ci ni ñoom duggul woon ci noflaay ga. Ci jumtukaayu seen wéyadi wuy sax, moom indi na aaya yi di wone ni Yàlla bëggoon a jokkoo ak Jabaaram, waaye Jabaaram bañ na ko. Pàcc bii di ñëw mooy duggal ci li nu jàng appena.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Ci ñaari kàddu yi mu bind, mu wax ne: “Yàlla dafa soxla ne ay nitam wéeru ci Moom rekk. Bëggul woon ñu jot ndimbal ci ñi ko jaamuul.” Ci atum 1863, Adventismu Millerite bu Laodicea dafay tabax benn booloo ak nguurug États-Unis ngir dimbali ci seeni jéego yu ñuy aar seen xale yu góor ngir bañ a jël leen ci xare ba gëna rey nit ci jaar-jaaru Amerig.

“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

“Fii nu jàngi artu yi Yàlla joxoon Israayil gu mag ga. Nekkoonul coobareem gu baax ne ñu daanu lu yàgg ci màndiŋ ma; moo leen bëggoon yóbbu ci saa si Réew mi Mu Digoon, bu ñu ko déggloo te bëgg a top ndawam. Waaye ndaxte ñu ko yéqaaloon yoon yu bare ci màndiŋ ma, Mu giñ ci meram ne duñu dugg ci Noppaluam, lu dul ñaari nit ñi ko toppoon ak seen xol bépp. Yàlla dafa laajoon nitam ñu wéeru ci Moom doŋŋ. Bëgguloon ñu jot ndimbal ci ñi ko jaamuul.”

“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

“Baal leen Esdras 4:1–5: «Bi noon noñu bañaale Yuda ak Benyamiiñ déggee ne doom njàppandiku yi di tabax kër Yàlla Boroom Israyil, ñu ñëw ci Serubabel ak ci kilifay baay yi, ne leen: “Nanu tabax ak yéen; ndaxte nun it danuy wut seen Yàlla, ni ngeen koy wute; te danuy saraxal ci moom dàqooni bés yi Esar-Haddoon buur Asiri bi ñu nu yéegale fii.” Waaye Serubabel, Yeesuwa ak desitu kilifay baay yu Israyil wax leen ne: “Amoo leen benn yoon ak nun ci tabax kër sunu Yàlla; waaye nun sax doŋŋ, bokk benn, dina nu ko tabaxal Boroom bi Yàlla Israyil, ni buur Siirus bu Pers bi nu ko santalee.” Noonu askanu réew mi ñu doyloo loxo yi askanu Yuda, jaxase leen ci tabax bi, te ñu fay ay laajukat ngir yàq seen pexe.»”

“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

“Esdra 8:21–23: «Noonu ma wax a koor fa, ci dexu Ahava, ngir nu toroxal sunu bopp fa kanam Yàlla sunu Boroom, ngir seet ci moom yoon wu jub wi ñuy jaar, nun ak sunuy xale yu ndaw ak bépp sunu alal. Ndaxte dama rus a ñaan buur bi mbooloom xarekat ak boroom fas ngir ñu dimbali nu ci kaw yoon bi ngir sunu musal ci noon yi; ndax nun dañoo waxoon buur bi ne, Loxo sunu Yàlla ngi ci kaw ñépp ñiy seet moom ngir seen njariñ; waaye dooleem ak meram ngi ci kaw ñépp ñi ko dëddu. Kon nag nu koor, ba noppi ñaan sunu Yàlla ci lii; te mu nangul nu.»”

“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

“Yonent bi ak baay yii seetewuñu nit ñi dëkk ci réew mi ni ay jaamu Yàlla ju dëgg ji; te doonte ñoom dañuy wax ne ay xarit lañu te bëgg a dimbali leen, ñoom daretuñu booleek ñoom ci benn mbir mu jëm ci jaamu Yàlla. Bi ñuy dem Yerusalem ngir tabax kër Yàlla te delloo jaamu Yàlla, duñu ñaan buur bi ndimbal ngir ànd ak leen ci yoon wi, waaye koor ak ñaan lañu ko jëfandikoo ngir seet ndimbal ci Boroom bi. Gëm nañu ne Yàlla dina aar ay jaamam te yokk seen njariñ ci seen x efforts ngir jaamu ko. Ki Bind lépp soxlawul ndimbalug ay noonam ngir sampu jaamoom. Du laaj saraxu ñaawtéef, te nanguwul sarax yi ñiy jébbal, ñi am yeneen yàlla yu leen jiitu Boroom bi.”

“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

“Yees saxna ba noppi wax ne: ‘Yeen da ngeen bëgg doole ci seen bopp rekk.’ Nun, ci ni mu tollu ci nit ñi, danuy def bépp sarax ngir musal bakkan yi, walla ngir yóbbu leen ci dëgg gi. Waaye bokk ak ñoom, bëgg yi ñuy bëgg, te am xaritoo ak àddina, nun dañu ko ragal def, ndax su nu ko defee, dunu nekk noon ak Yàlla.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Sœur White wax na, ci kaw njàngatam gu mu jëm ci béggoo gu Kaades, ne: “Boroom Bind bépp mbir soxlawul ndimbalug noonam ngir taxaw ay jaamu-yaramam. Du laaj saraxu ñaawteef, te nanguwul saraxi ñi am yeneen yàlla yu ñu jiital Boroom bi.” Ci atum 1863, doxalin Adventismu Millerite bu Laodise dagg na nekk kanam gu mboolooy ngëm te def alliance ak kàttan ga di gaawantu jaamug Dibéer ci kaw réew mi, te gannaaw loolu ci kaw àddina si.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Ci jëfandikoo bu ci topp bi, dinañu wéyal sunuy xalaat ci mbind yi yonent yi di wone, yi di yokk ci 1863, te mooy doj wu mujju ci jamono ju yonent ji tàmbalee 1844 ba àgg 1863.

The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

Li amoon na, mooy li di ñëw; te li ñu def ba noppi, mooy li ñuy defaat: amul benn lu bees ci suuf si. Ndax am na dara lu ñu man a wax ne: Gis-leen, lii lu bees la? Moom, nekkoon na ba noppi ci jamono yu yàgg ya, yu jiituwoon sunu jamono. Xam naa ne, lépp lu Yàlla di def, dina sax ba fàww: amul dara lu ci maneesa yokk, te amul it dara lu ci maneesa wàññi; te Yàlla di ko def ngir nit ñi ragal ko ci kanamam. Li amoon, mooy li nekk léegi; te li war a nekk, amoon na ba noppi; te Yàlla dina laaj li weesu. Ecclésiaste 1:9, 10; 3:14, 15.