In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”
Ci maqa baat fukki ak ñaar, dama bindoon ne, “Gannaaw loolu ci sarax bu fukki ak benn, xeetu nit ñi tànn nañu ko wone ci fukki tur yu jóge ci Sem ba ca Abram. Sarax bu fukki ak benn mooy nettali kër gi Babel, waaye itam mooy xeetu nit ñi tànn, ni ñu ko tektalee ci Abraham. Sarax bu fukki ak benn day tàmbalee nit ñu tànn ñi waroon dugg ci kóllëre gu ñetti wet ak Yàlla. Ñetteel te mujj gi mooy saraxal Isaaxa ci sarax bu ñaar-fukk ak ñaar. Sarax “fukki ak benn” mooy alfa, tàmbali gi, te sarax “ñaar-fukk ak ñaar” mooy omega, mujj gi. Gëm-gëm gi war ngir dégg baatu Yàlla ci maana tur yi, du wuute ak gëm-gëm gi war ngir dégg baatam ci limu Kàdduam.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Saar fukk ak benn kóllëreg Kayin, ak kóllëreg Abel. Ci at yii nu bàyyi woon ay firnde yu bari ne melokaan yu yonent yi ci kër gu magg gu Babel di tektal ab kóllëreg gu fenn. Gannaaw mbëmbët mi, am na soppi ci jamonoy yoon yi: lu jiitu mbëmbët mi mooy jaamu ca buntu Eden; waaye gannaaw mbëmbët mi, jaamu waroon na nekk ci sarxalukaay. Sarxalukaay ba amoon na ay sàrt yu xóot ci Biibël bi. Waroon nañu ko tabax ci doj yu ndeyjoor, te nit du wara dagg mbaa xàcc doj ya. Waroon na nekk doj ci kaw doj, te noppi doonte amul xar-xar.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Bëgg-bëgg bi mooyoon ngir defal mbooloom Nimrod tur, te tur mooy firndeel jikko ak melokaan. Ci kër gu kawe ga, gis nanu nit ñi di jéem a musal seen bopp, te di yékkati seen bopp ni yàlla yi nekk ci asamaan. Kër gu kawe ga mooy misaalal ab kërce gu yaakaar ne man na musal seen bopp, te yaakaar it ne war nañu ko yékkati, ni fukki buur yi di ko def ci Psalm 83, ba ñuy yékkati boppu pape bi ci boole bu bon bi ci kàddu yonent yi nekk ci Biibël, te loolu di am ci yoonu Dibeer.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Woy yu Asaf. Yàlla, bul noppi; bul nekk ci jàmm, te bul toog rekk, Yàlla. Ndax seeni noon dañuy jàkkaarloo, te ñi la bañ dañu yékkati seen bopp. Sabóor 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Àddina bi rere woon na ci ndox mi Nowa indi woon, te li tax Yàlla wax ne jamonoy yégle ba noppi ci àddina ji jiitu mbëy mi mooy ne xel yi nit ñi dañu doon a gëna bon ba sax. Biibël bi dafay wax ci benn-ci-gëm ci ay anam yu bare, benn ci yooyu mooy gis “bët ak bët.” Ndax ñaar man nañu doxandoo, su fekkee ne déggoowuñu?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Léegi maa ngi leen di ñaan, yéen bokk yi, ci turu sunu Boroom Yeesu Kirist, ngeen wax lépp benn wax, te bu amee benn xaajale ci seen biir; waaye na ngeen booloo ba mat ci benn xel ak benn àtte. 1 Corinthians 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Bi Yàlla jaxasee làkk ci àtte bi mu àtte woon nguurug Nimrood, loolu day won ne lu jiitu jaxase boobu, ñépp benn lañu woon ci mbooloom, te moo tax ñépp benn jikko lañu woon, te jikko joogu mooy woon diine ju sukkandiku ci jëfandikook nit—as opposed to ñi nekk ci benn saar boobu sax te Abraham di leen melal. Sem moo doon bakan bu takku ci jamonoy Nimrood. Taariixkat yi dañuy jublu ci Sem ne mooy ki reyoon Nimrood, ku réy ku dëddu Boroom bi. Wàllu wax ji sax na doonte amul xalaatu taariixkat yi, ndaxte Sem nit ku nekk ci kóllëre la, buy sàkku deretam ci Nóoh, nit ku nekk ci kóllëre la, miy dellusi ci Set, beneen nit ku nekk ci kóllëre la, mi dugg ci jaar-jaari taariixu kóllëre ngir wuutu mbokkam Abel, moom itam beneen nit ku nekk ci kóllëre la te doon askanu Aadama bu jub ci njëlbéenam.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Sarax fukki ak benn seet bu mag bi nekk diggante Kirist ak Seytaane, ci jumtukaayu kóllëre dund ak kóllëre dee. Nimrood mooy rakkatkat bu mag bi ci kanam Boroom bi, ndaxte dafay tegu ab njëngat gu am ay toppkat yu bari. Abràam, jaarale ko ci Sem, mooy tegu ab njëngat gu am rekk ay toppkat yu néew. Sem mooy nit ku kóllëre gi woon ba Nímrood di tabax kër gu kawe gaam, waaye ñaari kóllëre yi ci sarax fukki ak benn duñu leen tegu ci Sem ak Nimrood, waaye ci Nimrood ak Abràam lañu leen di tegu. Pool jàppale na leer ci wàllu yoonu waxu yonent bii.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Ndaxte Malkisedek bii, buur bu Salem, sarxalkat bu Yàlla Aji Kowe ji, moom mi dajeek Ibraayma bi mu dellusee ginnaaw ba mu daane buur ya, te barkeel ko; te Ibraayma itam jox ko cëram fukkéel ci lépp; ci njëlbéen, buñu tekkee turam, mooy Buurub njubte; te ginnaaw loolu itam, Buurub Salem, maanaam, Buurub jàmm; amul baay, amul ndey, amul xeet walla cosaan, amul tàmbaliinu fan, te amul jeexitalu dund; waaye defees na ko mu mel ni Doomu Yàlla ji; te sax na di sarxalkat ba fàww. Léegi xalaatleen ni nit kii màggée, ki ba Ibraayma maamub xeet ya sax jox ko cëram fukkéel ci alalu ngànnaay ya.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Te dëgg la, ñi bokk ci doomi Lewi yi, ñoom ñi jot yërmandey saraxalekat, am nañu ndigal ci yoon wi, ngir jël asar ci nit ñi, maanaam ci seen bokk yi, doonte ñoom itam génn nañu ci géntu Ibraayma.
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Waaye kii bokkul ci seen xeetu gi jël na cër ci Ibraayma, te barkeel na ka cañoon yi ñu digoon. Te amul benn werante ne ki gën a ndaw mooy jot barke ci ki gën a màgg. Te fii nit ñiy dee ñooy jël cër; waaye fa, mooy ko jël ka ñu seedeel ne dund na. Te, su ma ko waxee noonu, Lewi itam, mi jëlee cër, fey na cër ci Ibraayma. Ndaxte dafa nekkoon ca dënn baayam, bi Melkisedeg dajee ak moom. Hébreux 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Am na am solo ci dëgg-dëgg bu jëm ci jamono jii nekk ci mbirum Melchizedek, waaye man maa ngi rekk màndargaal ne Pool jàngale na bu jub ne jikko yu yonent yi yu nit ñi ci kóllëre gi, te ci loolu maa di tekki góor ak jigéen ñi nekk ci seede su xel mu Sell mi waxal, ñi seen seede ci Mbind mi di xamale benn waymark ci sàkku yonent bi ci kóllëreg Yàlla ak nit ñi. Pool jàngale na ne Melchizedek, mi dund woon lu jiitu ngir saraxalekatug Lewi gi sampu ca Sinaay, te noonu lu ëpp ñeenti téeméeri at la jiituwoon amug saraxalekatug Lewi, dafa nangu woon asaka ci Lewi. Ngir nekk ci saraxalekatug Lewi gi, dafa waroon nekk benna Lewit bu man a firndeel ne deretam sàkk na ci Lewi. Melchizedek mënu woon a won ne sikkam jóge na ci xeetu Lewi, ndaxte Lewi juddugula woon.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Rëddinu waxu yonent bi miy tegtal kóllëreg Yàlla ak Aadama ak Awa mooy ci dëgg ñaari kóllëreg. Kóllëreg bu njëkk bi mooyoon kóllëreg dund ak nattu bu yomb. Gannaaw bàkkaar ga ak nattu ba mu lajj, kóllëreg bi ci topp dafa boole deretu xar ngir jagleel yére. Gannaaw loolu amoon na kóllëreg Yàlla ak nit ñi, mi ñuy tegtale ak mbàmbulaan mi, Noh ak jaamukaayu sarax. Gannaaw loolu itam amoon na Ndàqeen 11, foofu la kóllëreg Yàlla ak xeet wu tànn wi, wi ñuy tudde Eber yo, tambalee. Ci bépp nettali boobu, nit ñi ci Biibël bi ay góor walla jigéen yu kóllëreg lañu.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Ci Génèse fukk ak benn, njàlbéenu kóllëre gu dund ak xeet wu tànn bi la feeñale, te feeñalees na ko ca bérab ba Nimrod sampée kóllëre gu dee, ni ko dompale yàpp yi ak simaa yi, te loolu moo doon naaféqu jëfandikoo wute ak doj yu ñu xàjjul ak ñàkk simaa, yi altar bi doon tekki. Sister White xamal na nu ne altar bi dafa tekki Kirist, ba tax diiney Nimrod, mi di diine ju naaféq, dafay tegu ci benn Kirist bu naaféq.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Noonu ñu waxante naan: “Ñëwleen, nanu def ban, te lakkal ko bu baax.” Te ban lañu amoon ngir doj, te taax bu ñuul lañu amoon ngir simaa. Génesis 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Bu fekkee tabax ma altar buy doj, bul ko tabax ak doj yu ñu seeri; ndaxte su nga yékkati sa jumtukaay ci kawam, nga sobax na ko. Exodus 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Nun ngi ci nguy jooyoo boole lu sell ak lu suuf. Safara su sell bi jóge ci Yàlla war nañu koo jëfandikoo ci sunu njéego yi. Saraxalekat bu dëgg bi mooy Kirist; safara bu dëgg bi mooy Xel mu Sell mi. Lii mooy sunu yëgle. Xanaa su fekkee ne Xel mu Sell mi moo jiite nit ki te gindi ko, rekk la mën a nekk ndaw yoonu wér. Su nu dëddu Yàlla ak ñi Mu tànn ba dem laaj ca yeneen saraxaleka yu xelambaay ya, dees na nu tontu ni sunuy jëf deme.” Selected Messages, book 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Ci yeneen dëgg yu nekk, benn ci njàng mi ñuy jële ci cosaanu waxu Yàlla ci Génèse fukki benn mooy ne muy tegu njàlbéen bu cosaanu waxu Yàlla. Mbëbbu Nóoyin mooy ràññee gu cosaanu waxu Yàlla. Bi Nóoyin génnee ci gaal gi, dafa waroon am yoonu jamono wu bees ngir jaamu, te yoonu jaamu boobu dafa sax di jur ñaari xeetu way-jaamu, ni ko jaar-jaaru Kayin ak Habel wone. Génèse fukki benn mooy àddina wu bees, ak jaar-jaaru njàlbéen bu doon nettali bi di doon cosaanu nettali bu jaar-jaaru mujj ba, ba nit ñi ci kóllëreg Yàlla ci bés yu mujj di woote liggéeykat yu waxtu fukki benn génne leen Babulóon biir jafe-jafe yoonu Dibeer bi. Nimrod mooy góor-góorlu bàkkaar gi ci biir jafe-jafe yoonu Dibeer bi, te Sem, miy Ibraayma, mooy góoru Yàlla gi ci boobu benn jafe-jafe. Tasaaroo ak jaxasoo làkk yi ci Génèse fukki benn tàmbalee na lu gaaw gannaaw ba Nóoyin génnee ci gaal gi. Mbiri sàppali gi ci saraxale fukki benn mooy ñaari kóllëre yi, te nettali bi dafa agsi ci jeexitalam bi ñetteelu jéego kóllëreg Ibraayma bi tëreeb Génèse aji ci Génèse ñaar-fukk ak ñaar.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Saar fukk ak benn mooy alfa tarihi sàrtu Ibraaima, bi jot ci omega tarihi ci saar ñaar-fukk ak ñaar. Nettali njàlbéenu Baabelu Nimrood ak nettali mujj gi ci saraxu Isaaxa, ñoom ñaar ñépp da ñuy tegu ci atub àtte bu mujj bi ci kaw nit ñi. Sàrt bi tambalee na ci kërgóogu Nimrood, te yàgg ba àgg ci saraxu Isaaxa, te sàrt boobu dafa mat ci ñaari sarax yu janookante. Saraxu Nimrood jot na àtteb Yàlla buy dogal, waaye àtteb Ibraaima jot na barkeb Yàlla. Nimrood mooy alfa ci saar fukk ak benn, te Ibraaima mooy omega ci saar ñaar-fukk ak ñaar. Omega mas naa gën a màgg, bu néew néew ñaar-fukk ak ñaar yoon, ni ko alifbe Ebrëe bi di wax, te kàttan ga feeñoon ci jaaxal làkk yi ak tas xeeti àddina si, gën na ko lool kàttanu bant bi. Kërgóogu Nimrood dafa mel ni Ñaari Tuur yi ci 9/11, te saraxu Isaaxa dafa tegu ci yoonu Dibeer.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Rëddub kóllëre ak nit ñu tànn, tàmbalee na ak misaalu lim bi ñuy wax fukk ak benn, te mu jeex ak misaalu ñaar-fukk ak ñaar. Rëddub boobu dafa jeex ci tëjub waxtu njéggal gi ci taarixu alfa bi ci Nimrod, te itam ci taarixu omega bi ci Ibraayma. Taarixu Nimrod ak Ibraayma ci boppam, yees na ko ci téere bu jëkk bi ci Biibël bi, te yékkati na ko ci biir xaalisub dajale yàqute yi desoon gannaaw alag bu bees bu mbëyug Nóoh mi. Ci téere bu jëkk bi ci Biibël bi, misaalu ñaari kóllëre yi, dafa joxe ñaari seede yu feeñal tëjub waxtu njéggal gi ci rëddub saar wi dale ci xaaj bu fukk ak benn ba ci ñaar-fukk ak ñaar.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Ku jub jubadi, na wéyal ci jubadim; ku sobe, na wéyal ci sobeem; ku jub, na wéyal ci jubam; te ku sell, na wéyal ci sellaayam. Ndëgg mu mujj 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimrod mooyul te bañaal la ba léegi, te Abraham jub na te sell na ba léegi, ni ko xamle ci alfa bu Génèse 11–22, te itam ci omega bu Apocalypse 22:11. Balaa gàcceefu yoon di tëj, am na waxin wuñu jëfandikoo ci sarax suñu bind ci aaya 10 ngir bañ a tëj wax yi ci waxinu yonent bi nekk ci téere bii. Balaa gàcceefu yoon di tëj ci aaya bu topp bi, war na am ci Apocalypse ab waxinu yonent bu war a ubbeeku. Ñaari aaya gannaaw aaya fukk ak benn, Kirist moo joxe caabi ngir ubbi waxinu yonent boobu.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Mu ne ma ne: “Bulul waxi yóbbute téere bii, ndaxte waxtu wi jege na. Ku jubadi, na des ciy jubadi; te ku sobe, na des ciy sobe; te ku jub, na des ciy njubam; te ku sell, na des ciy selleem. Te xool-leen, maa ngi ñëw gaaw, te sama pey mi ànd ak man, ngir may ku nekk ni ay jëfam deme.”
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Man maa ngi di Alfa ak Omega, ndoorteel bi ak muj gi, kii jëkk ak kii mujj. Peeñu Yàlla 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Saar fanweer ñaar-fukk ak ñaar mooy sareet bu mujj ci Biibël bépp, te lii mooy caabi bi ubbi waxu Yàlla wi nekk ci Kàddug Yeesu te ñu tëj, mooy ndigal li Kirist tëraloon ba gën ñépp ci sareet bu njëkk ci Kàddug Yeesu. Sareet bu njëkk mooy araf bu njëkk ci alfabetu Ebraayik, te sareet fanweer ñaar-fukk ak ñaar mooy bu mujj. Ci aaya yu juróom-ñent ba fukk ak benn ci sareet bu njëkk, Yowaana dafa feeñal boppam, te dafa jëfandikoo turu Kirist ni Alfa ak Omega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Man maa, Yowaana, miit ak seen mbokk, te seen àndandoo ci tiis bi ak ci nguur gi ak muñ gi ci Yeesu Kirist, ma nga woon ca dunu bi ñuy wax Patmos, ndax Kàddug Yàlla ak ndax seedeel Yeesu Kirist. Nekkoon naa ci Xelum Yàlla ci bésu Boroom bi, te dégg naa ca sama ginnaaw baat bu réy, mel ni liit, di wax naan: Man maa di Alfa ak Omega, ki jëkk ak ki mujj; te li nga gis, bind ko ci téere, yónnee ko ci juróom-ñaari mbooloom ñi gëm yi nekk ci Asi: ca Efes, ak ca Simirna, ak ca Pergamos, ak ca Tiyaatir, ak ca Sardis, ak ca Filadelfi, ak ca Lawodise. Peeñu 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Ci bëñ fukk ak benn, Yowaana nekk na ca Patmos; waaye ci bëñ fukk ak ñaar mu dellu ginnaawam, te dale foofa ba ci kanam, mu nekk ci kër-gu-sell gu asamaan. Noonu nag, ci ay bëñ 9/11, dañuy gis seede si Yowaana, buy xamle ne Yeesu mooy Alfa ak Omega, lu Yeesu ci boppam waxoon ba noppi ci ay bëñ 8:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Man naa di Alfa ak Omega, tàmbali ga ak mujje gi, Boroom bi wax na ko, ki nekk, ki nekkoon, ak ki di ñëw, Màgg mi lépp. Peeñu Yàlla 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Ci ay juróom-ñaar, Yowaana mi ngi bind li mu dégg Kirist wax ci boppam. Ci ay juróom-ñett ba juróom-benn, Yowaana mooy wax ci boppam. Loolu dafay teewal ñaari seede ci njëg-jëg fukki ay juróom-benn yi, yu tudd Kirist ne mooy Alfa ak Omega. Ay juróom-ñett ba juróom-benn dañuy dajale benn wàll bu yees ci xalaatam. Doonte ne dañoo boole ak bépp sàccu gi, ci ay juróom-ñett yooyu ba juróom-benn Yowaana mi ngi wax ci boppam, waaye ci ay ñeent ba juróom-ñaar, Yowaana mi ngi waxal mbooloom Yàlla bi ay jàngam. Ay ñeent dafay tàmbali benn wàll bu yees ci xalaat, buy jeex ci ay juróom-ñaar. Lii dees na ko xam ci melokaan yu ubbi Kirist, moom mi nekkoon te nekk na te dina dikkaat, miñ ko tudde ci ay ñeent, ba noppi delloo koaat ci ay juróom-ñaar.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Yowaana ci juróom-ñaari mbooloom yi nekk ci Asi: na yéwén ak jàmm nekk ak yéen, jóge ci Ki nekk, te nekkoon, te di ñëw; ak ci juróom-ñaari Xel yi nekk fa kanam nguuram; ak itam ci Yeesu Kirist, moom seede su dëggu si, te jiitu mbokk yi dekki, te Boroom buuru yi ci suuf si. Moom mi nu bëgg, te sellal nu ci sunuy bàkkaar ak deretam boppam, te def nu ay buur ak ay saraxalekat ngir Yàllaam ak Baayam; na ndam ak nguur nekk ci moom ba fàww ak ba fàww. Aamiina. Gisleen, mu ngi ñëw ak niir yi; te bët bu ne gis ko, ak ñi ko jamoon itam; te xeet yépp yi ci suuf si di jooy ndax moom. Waaw, Aamiina.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Man maa ngi Alfa ak Omeega, njàlbéen bi ak mujje gi, — nii la Boroom bi wax, moom mi nekk, mi nekkoon, ak mi di ñëw, Man aji Màgg ji. Peeñu Yàlla 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Ñetti at yu njëkk ci saar bu njëkk bi joxe ndigalug Yeesu Kirist, bi ñu ubbe just balaa waxtuw yoon wi tëj, ndaxte aaya bu ñetteel bi nee na: “waxtu wi jege na.” “Waxtu wi jege na” mooy benn wax ju yem ak aaya bu fukki bi ci saar fanweeru ñaar-fukk ak ñaar bi, bi wax ne: “bul tëj waxi kàdduy wax ci kanam yi nekk ci téere bii, ndaxte waxtu wi jege na.” Wax ci kanam bi ñu ubbi mooy Ndigalug Yeesu Kirist.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Saaruñeel 4 mi ngi tàmbalee ubbi gi, te saaruñeel 4 mi ngi tàmbalee ak seede Yowaana bi ne, “Man Yowaana,” te noonu itam ci saaruñeel 8, mooy Almasi bi mi ngi jox xamle ne moom la. Seede nit ku nekk ci njëlbéenu juróom-ñaari saaruñeel yi, te seede Yàlla ci mujj ga. Saaruñeel 4 mi ngi tëral Baay bi ci Asamaan ne moom mooy ki “nekk, te nekkoon, te di ñëw.” Saaruñeel 8 mi ngi tëral Almasi bi ne moom mooy ki “nekk, te nekkoon, te di ñëw.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Buntu ngir ubbi Pexe gu Yeesu Kirist mooy njàngatug alfa ak omega. Naka Ku njëkk te mujj, Kirist am na itam texe ci jamono jii, doonte nekkoon na ci wees gi te dina nekk ci ëllëg. Liiy wone ne Yeesu ak Baay bi ñoom ñaar ñooy Yàlla ji nekkoon, te nekk, te di ñëw, mooy beneen waxin gu wone Kirist ni Alfa ak Omega. Moom mooy Alfa ak Omega, Ki njëkk ak Ki mujj, Njàlbéen ak Jeexital, te nekkoon na ci njàlbéen ga te dina nekk ci jeexital ga. “Bunt yi” yu nguur gi, yi joxees mbooloom gëm gi ca Sesare Filib, mooy itam “buntu” biñ teg ci tancu Eliyakim ci Esayi 22:22. Alfa bu téereb Pexe bi mooy saar wi njëkk, te omega bi mooy saar wi ñaar-fukk ak ñaar, noonu gis nanu bépp arafu Ebrë, ci saar yi nekk ci Pexe bi. Saar wi fukk ak ñett dafay tegtal ñàkk dégg-dëggu États-Unis ak gannaaw loolu àddina si yépp. Saar wi njëkk dafay wone Kirist ni Alfa ak Omega, te saar wi ñaar-fukk ak ñaar xamle na dëgg gii di benn, waaye ci jokkoo ak ubbi giñ wax ci saar wi njëkk. Saar yi njëkk, fukk ak ñett, ak ñaar-fukk ak ñaar, dañuy tegtal ñetti araf yi ci Ebrë yi, bu booloo taxawal baat bi di “dëgg.”
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Ci njeentel fanweeru Matye, Yeesu yégle juróom-ñett i musiba ci kaw Farisen yi ak Sadusen yi. Ci wax ju mujj ji ci njeentel fan-ñaari, jëfandikoo ak wa Yawut ya bëgg di werante dafa jeex ak kumpag Daawuda, kumpag gu ñu mëna saafara rekk bu ñu xam njubte alifa ak omega.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Bi Farisen yi dajale, Yeesu laaj na leen ne: «Lu ngeen xalaat ci Almasi bi? Kan moo nekk baayam?»
They say unto him, The Son of David.
Ñu ne ko: “Doomu Daawuda.”
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Mu ne leen, “Kon nag la Daawuda, ci Xel mi, di ko wooye Boroom, naan: ‘Boroom bi wax na sama Boroom: Toogal ci sama ndeyjoor, ba kera ma def sa noon yi nekk sa tégalukaay tànk’? Bu Daawuda nag di ko wooye Boroom, naka la man a doon doomam?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kenn ku nekk nit a ko manoon a tontu benn wax, te kenn itteewuloo ca bés booba ba ci kanam a laaj koati lu dul loolu. Matthew 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Mujj ga ñaar-fukk ak ñaar mi àddu na benn màndarga yu am solo ci jaar-jaaru tarihi kóllëre. Yeremiya itam dafa jëfandikoo rëddoo gu dëgg gii:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Kàddu gi Yàlla waxoon Yeremi ci nekk na: Taxaw ci bunt kër Yàlla ga, te yégle fa kàddu gii, nga wax: Dégluleen kàddug Yàlla, yéen ñépp waa Yuda yi di dugg ci bunt yii ngir màggal Yàlla. Ni ko Boroom mbind mi, Yàllay Israayil, waxee: Soppleen seeni yoon ak seeni jëf, te dinaa leen may ngeen dëkk ci bérab bii. Buleen wéeru ci ay wax yu fen ne: Këru Yàlla, Këru Yàlla, Këru Yàlla, mooy yii.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Ndax bu fekkee ne yéen soppileen bu baax seen yoon ak seen jëf yi; bu fekkee ne yéen di àtte bu jub ci diggante nit ak moroomam; bu fekkee ne yéen duleen sonal doxandéem bi, jirim bi ak jigéen ji seen jëkkër dee, te dungeen tuur deretu ku amul tooñ fii, te dungeen topp yeneen yàlla ngir seen bopp a lor: kon dinaa leen bàyyi ngeen dëkk ci barab bii, ci suuf si ma joxoon seen baay yi, ba fàww. Xoolleen, yéen ngiy wéeru ci kàddu yu fen yu mënul jariñ. Ndax dangeen sàcc, rey, def njaaloo, giñ fen, taal cuuraayal ngir Baal, te topp yeneen yàlla yu ngeen xamul; te ngeen ñëw taxaw ci sama kanam ci kër gi tudd sama tur, naan: “Ñu musal na nu ngir nu def ñaawtéef yii yépp?”
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Ndax kër gi, giñu tudde ci sama tur, dafa nekk ci seen bët dëkkub sàcc? Xoolleen, man itam gis naa ko, wax na Aji Sax ji. Waaye léegi demleen sama bëri bérab ba nekkoon ca Silo, fa ma jëkk a samp sama tur, te xoolleen li ma ko defaloon ngir ñaawteefu sama nit ñi, Israayil.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Léegi nag, ndaxte def ngeen jëf yii yépp, wax na Boroom bi, te maa ngi wax ak yéen, di jóg ci suba te di wax, waaye dégguleen; te woo naa leen, waaye tontoowuleen; moo tax dinaa def kër gii, giñu tudd sama tur ci moom, gi ngeen wéeru, ak bërebu bi ma joxoon yéen ak seen baay ya, ni ma ko defee Silo. Te dinaa leen sànni sori sama kanam, ni ma sànniwe ba noppi seen bokk yépp, mooy xeetu Efrayim bépp. Moo tax bul ñaanal askan wi, bul yelloo mbaa di ñaanal leen, te bul ma taxawal ngir ñaanu leen; ndaxte duma la déglu. Yeremi 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Yërëmya dafa ko ñu mu bañ a ñaanal Israyil gu yàgg ga, ndaxte dañoo agsi ci bérab bu nekkatul dellu, ni ko Yude yi di xuloo ca mujju xaaj fukk ak ñaar ba. Ba Muusaa, (nit ku bokk ci kóllëre) daje ak dogalu Yàlla ci yàq askan wi tànn te bokk ci kóllëre, Muusaa rammu ci ñaan. Ci xaaj juróom-ñett ba, Yërëmya dafa jot ndigal bu ko tere mu ñaanal benn askan wi bokk ci kóllëre. Jaar-jaaru waxu Yàlla ci mbirum Silo mooy seede bu tënk ci kaw seede, buy firndeel ne Yàlla man naa bañ askan wu tànn te bokk ci kóllëre bu seen bàkkaar agsee ci tolluwaay bu nekkatul njot.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efrayim boole na xérëm yi: bàyyi ko. Ose 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Ci jaar-jaale kóllëre, bérab bi Yàlla di jeexal diggante kóllëreem ak mbooloom mooy benn màndarga wu mat sëkk. Nanguwul xibaar ba Yosuwa ak Kaleb joxe, te loolu mooy li firndeel fukki nat wi, mooy itam beneen misaal. Ci ay saar yu topp, ñu wax itam Yirmiya bu bañ a ñaanal xeet wi.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Kon nangul duñulal nit ñi ngir xeet wii, te bul jolli ay yuuxu walla ñaan ngir ñoom; ndaxte duma leen déggal ci jamono ji ñuy woote ci man ngir seen tiis. Jérémie 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Ci saar ñetteel bi, rocci bi ñuy génne Laodise yi baña nekk ci yoonu Dibeer, ni ko misaal yiiru Shiloah di tegtal, mooy mel ne Moo wara xamle li Mu “dina def” ci waxtu wu jigéen.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Kon nag, dinaa laay def kër gii, gi ñuy wax sama tur ci kawam, gi ngeen di wéer, ak barab bi ma joxoon yéen ak seen baay-yaay yi, ni ma ko defee Silo. Te dinaa leen sànni sore sama kanam, ni ma sànnee seen mbokk yépp, moom mboolem askanu Efrayim. Kon nag, bul ñaanal xeet wii, bu yékkati yuuxu mbaa ñaan ngir ñoom, te bul ma rammlu ngir ñoom: ndaxte du ma la dégg. Yeremi 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Ci benn fukk ak benn surga bii, ndigël li di bañ ñaan mooy ci ragal gi di nàmp Laodise yi bu ñu fekk seen bopp ci waxtu njàqare mi topp ndigëlu Dibéer bi. Ragal gi ñuy dund mi ngi nekk ci biir jaar-jaaru seen bañ kóllëre gi.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Dégluleen kàdduy kóllëre googu, te waxleen ko góor-góori Yuda ak dëkkandoo Yerusalem; te nga ne leen,
Thus saith the Lord God of Israel;
Nii la Boroom bi, Yàlla Israyil, waxe:
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Ku ñakk na nit ki déggul waxi kóllëre gii, gi ma santoon seeni baay bés ba ma leen génnee réewum Misra, ca furno bu weex mel ni ay weñ, ne leen: “Déggleen sama baat te jëfe ko, ci lépp lu ma leen di sant; noonu ngeen doon sama xeet, te man dinaa doon seen Yàlla; ngir ma matal ngiir gi ma giñoon seeni baay, ne dinaa leen jox suuf su diw meew ak lem, ni mu mel tey ji.”
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Noonu ma tontu ne wax ma, neex na, Boroom bi. Noonu Boroom bi wax ma ne,
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Yégleen wax yii yépp ci dëkk yi Yuda, ak ci mbedd yi Yerusalem, nga wax ne: Dégluleen waxi kóllëre gii, te ngeen def leen. Ndaxte maa ngi seedeel ak doole seen baay ya, ca bés ba ma leen génnee réewu Misra, ba tey jii, di xëy ba suba, di seedeel ne: Déggleen sama baat. Waaye dégguñu, walla teguñu nopp seen, waaye ku nekk dox na ci xelam bu bon, ci bëgg-bëggu xolam bu bon; moo tax dinaa indi ci seen kaw bépp waxu kóllëre gii, gi ma leen santoon ñu def ko; waaye defuñu ko.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Te Boroom wax ma ne: am na caaxaan ci biir góor-góori Yuda ak ci biir dëkkandoo Yerusalem. Dellu nañu ca sañ-sañaay baadoolo yi seen maam yi doon def, ñi bañoon déglu samay kàddu; te topp nañu yeneen yàlla ngir jaamu leen: kër gi Israel ak kër gi Yuda yàq nañu sama kóllëre ga ma defoon ak seen baay yi.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Moo tax na Boroom bi wax: Gisleen, dinaa indi ci seen kaw musiba, bu ñu manul a rëccu ci; te doonte ñuy woote ma, duma leen déglu. Noonu dëkki Yuda ak waa Yerusalem dinañu dem, di woote yàlla yi ñu daan taal cuuraayal; waaye yooyu duñu leen musal mukk ca jamono jafe-jafe seen ba. Ndaxte, Yaw Yuda, sa yàlla yaa tollook sa bëri dëkk; te tollook sa bëri mbedd ya nekk Yerusalem, taxawal ngeen sarxal yu ñaaw yooyu, muy sarxal yi ñuy taal cuuraay ngir Baal.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Kon bul ñaanal nit ñi, te bul yékkati yuuxu walla ñaan ci seen ndimbal; ndaxte du maa dégg seen ñaan ba ñuy wootee ci sama kanam ci jamono ji ñu nekk ci seen tiis. Yeremi 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Dékki ñi ñu tànn ngir bokk ci benn téeméer ak ñeent-fukk ak ñeenti junni ñi, feeñ na ci Révélation 11:11; te seen dajale bu mujj feeñ na ci Ésaïe 11:11; te rëdd bu bitiwuuñu maàngaan, rab wi ak yonent bu dëggul bi feeñ na ci Daniel 11:11; Atteb Llawu Dimas bi ci kaw gub yi feeñ na ci Ézéchiel 11:11, te mbugal ak ragal gi dikk ci kaw janq yi ñu amul xel feeñ na ci Jérémie 11:11.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
ndigalu bu ñu bañ a ñaanal askan wi mooy màndarga yi nekk ci ay aaya yu mujj yi ci Matthew saar ñaar-fukk ak ñaar, te saar ñaar-fukk ak ñett day won juróom-ñaar ak ñaar ay musiba yu ñu wax ci kaw Adventism. Saar ñaar-fukk ak ñett mooy walla 22 Oktoobar 1844, walla yoonu dibeer. Ñoom ñaar ñépp dañuy matal séet gi, te séet gi mooy diggante jabar ak jëkkër, ñiy daje ba nekk benn yaram. Matalug séet gi day teg mbooloom jubbale, walla “at-one-ment.” Nit ku ko bindoon ci melokaanu Yàlla, te Moom bind góor ak jigéen. Seen askan wi di toppu feeñ na ci ñaar-fukk ak ñett kromozom yu jóge ci góor gi ak ñaar-fukk ak ñett yu jóge ci jigéen ji. Boo leen boolee, seen ñeent-fukk ak juróom-benn kromozom dañuy samp kër Yàlla gi. Ku nekk mooy kër Yàlla, ndax xamuleen ne yéen ngeen di kër Boroom bi?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Matte séy guur ak jigéen jeexee, ba ñaar ñi nekk benn, mooy boole ñaari kër Yàlla yu ñaar-fukk ak ñett, ngir def benn kër Yàlla bu ñeent-fukk ak juróom-benn. Kirist mooy ki tabax kër Yàlla ga, te dafay tabax mbooloom gëmkatam ni kër Yàlla gu jigéen, ngir mu booleeku ak kër Yàllaam gu góor. Jokkoo ji mooy bi kër nit ki booloo ak Yàlla ci Barabu Sell bi gën a Sell ci kër Yàlla ga. “Ñaar-fukk ak ñett” mooy xeetu misaal bu tegu gaalug téeméeri ñeent-fukk ak ñeent junni; te liggéey boobu tambalee na ci mujug waxi yonent bu ñaari junni ak téeméer at. Macë ñaar-fukk ak ñett mooy yégleb àtte bi ci kaw Sët-aadwantis yi ci Lawodise, ñi doon nañu ay naaféq yu téeméeri ñeent-fukk ak ñeent junni.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
Junniy ak ñeent fuk ak ñeent junniy ñaari téeméer ñent fuk ak ñeent ñooy juróom-ñetteel bi mu bokk ci juróom-ñaareel yi, te ñoom ñooñu la ñiy dekkal ci bés bu juróom-ñett; te ñoom la ñiy juróom-ñett xel yi ca gaalug Nóex ba; ñoom la ñiy juróom-ñett xeet yi cosaanu Set. Te màndarga yi ci seen kanam yi dafa doon nañu ko melal jaarale ko ci xarafug bérab, bi ñuy def ci bés bu juróom-ñett. Ñoom ñooy saraxalekat yi ñuy diw ci ngir liggéey ci bés bu juróom-ñett; te yégleb juróom-ñett tiis yi ci kaw Adavantis ci saar ñaar fukk ak ñett, mooy yégleb bu jëm ci juróom-ñett bu dëggul bi.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Yégle bu metti ci xale yu jigéen yu ñàkk xel yi, mu jiitu ko sellalug askanu Yàlla ci aaya bu mujj bi ci saar ñaar-fukk ak ñaar. Saar ñaar-fukk ak ñaar dëppook na ak saar ñaar-fukk ak ñaar ci Njàlbéen, ndaxte njëkk téereb Kóllëre Gu Yàgg gi mooy misaalal njëkk téereb Kóllëre Gu Bees gi. Ci biir kërug séddaleg waxu yonent yi ci Macë 11 ba ci saar ñaar-fukk ak ñaar, te muy fukk ak ñaar saar, ak juróom-benni ci ñoom mooy saar fukk ak juróom-benni, fa ñu soppee turu Simon Barjona mu doon Piyeer.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Te maa ngi wax it ci yow ne, yaa di Piyeer, te ci doj wii laay tabax sama kërgëm gi; te bunt yi dërëm ndox mu bon mi duñu ko man a daan. Matthew 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Am na 459 ay kàddu ci Macë 11 ba 22. Saar bi ci digg-digg mooy Macë 16:17, waaye saar boobu maneesu koo teqale ak saar yi 18 ak 19, ndaxte benn wax lañu doon.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Noonu Yeesu tontu ko ne: “Yaw ya barkeel, Simoŋ Bar-Yona; ndaxte yaram ak deret waxalul la loolu, waaye sama Baay bi nekk ci asamaan moo la ko xamal. Te maa ngi la wax it ne, yaw yaay Piyeer, te ci doj wii laay tabax sama mbooloom gëmkat yi; te bunt yi dëkkub dee duñu ko man a noot. Dinaa la jox caabi yi nguurug asamaan; te lu nga yeew ci suuf dinañu ko yeew ci asamaan, te lu nga yiwi ci suuf dinañu ko yiwi ci asamaan.” Matthew 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Digg bi nekk ci xaaj yi fukk ak benn ba ñaar-fukk ak ñaar mooy waxinug kóllëre gu njëkk te di samp ci Kiristaanug. Ci waxin woowu, turu Simóŋ soppi na mu nekk Piyeer; te bu ngeen jëfandikoo taxawaayu limu benn-te-benn araf yi ci làkku Àngale — mel ni “a” mooy benn, te “z” mooy ñaar-fukk ak juróom-benn — dinga gis ne “p” mooy 16, “e” mooy 5, “t” mooy 20, beneen “e” mooy 5, te “r” mooy 18. Bu ñu ëppale 16 X 5 X 20 X 5 X 18, day tollu ci 144,000, te mankaanu soppi turu Piyeer, miy màndarga kóllëreg njaxlaf, am na ci xaaj 16 aaya 18, te arafu njëkk ci Piyeer mooy limu 16, arafu mujj mi mooy limu 18. Lëpp lii nekk na ci diggu fukk ak ñaar xaaj yi tambalee ak màndargay fukk ak benn te jeexee ak màndargay ñaar-fukk ak ñaar.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Rëdd woo jii am itam ci Sarxal yi, ca ay xarit 11 ba 22, te ci rëdd boobu am na 305 aaya, loolu nag di tegtal ne xarit 17, aaya 11 mooy diggu rëdd boobu. Rëdd boobu bu ñaar-fukk ak ñaari xarit ci njëlbéenu téereb Kóllëre gu Yàgg gi di tegtal kóllëre gi ak Ibraayma, te dafay melal it rëdd alafa bi buy dajeek rëdd omeega bi, ci noonu sax ci benn ay xarit yu njëlbéenu téereb Kóllëre gu Bees gi. Diggu rëddu omeega bi ci Macë mooy tundu kawe gu jëfandikoo ngëneelug kóllëre gi ak junni juróom-ñeent-fukk ak ñeenti junni nit ñi, ñoom ñoo di firndeelug kóllëre gi ñuy yékkati ca yoonu Dibeer ba. Aaya bu diggu ci rëddu Sarxal yi dafay tegtal du rekk aaya bu diggu bi, waaye it ñaareelu walla diggu jéego bi ci kóllëre gu ñetti wàll ak Ibraayma, te noonu sax lu am solo lool, firndeelug kóllëre gi.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Kon ngeen xar yaramu seen njoñ; te loolu dina doon màndarga kóllëre gi nekk diggante man ak yéen. Génèse 17:11.
We will continue these things in the next article.
Dina nu gën a ñëw, dinanu wéyal mbir yii ci bind bu ci topp.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Noonu, bi mu doon suuf ak mbalit, xonq yu dul dëgg ak xaalis yu seex yépp daldi jóg te génn ci palanteer bi ni niir, te ngelaw li yóbbu leen. Ci coow li, ma tëj sama bët benn diir bu gàtt; ba ma ubbiwaat leen, mbalit mi mépp dafa jeex. Xonq yu am solo yi, diamã yu am njariñ yi, xaalis yu wurus ak xaalis yu xaalis yi, dañoo tasaaroo bare lool ci bépp néeg bi.”
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
«Noonu mu teg ci kaw tebla bi ab kës bu gën a mag te gën a rafet kanam bu jiitu bi, daldi dajale takk yi, diyamã yi, xaalis yi, ak ay loxo yu fees, sànni leen ci biir kës bi, ba kenn desatul, doonte yenn ci diyamã yi ndawoon nañu ba tollook boppu junni.»
“He then called upon me to ‘come and see.’
« Mu woo ma ma ñëw gis. »
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
«Xool naa ci biir kërgu ndeyjoor ga, waaye sama bët yéemu na ci li ma gis. Ñoom di leer ak ndam wu fukki yoon ëpp seen ndam wa njëkk. Ma xalaat neñu leen rajaxase woon ci suuf si ak tànki nit ña bon ña, ñi leen tasaarooon te dox ci kaw seen pënd mi. Ñu sampu woon leen ci teguin bu rafet bi ci anam wu baax, ku nekk ci boppam kër, te kenn gisul benn metit bu mu mel ni nit ki leen sànni woon dafa ko jéexal. Maa wax ak mbégte mu réy, te baat boobu moo ma yee.» Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
«Yeen a ngi jébbal ñëwug Boroom bi ba mu sori lool. Gis naa ne taw bu mujj bi dafa doon ñëw [bëgg-bëgg ni] yuuxu guddi gi diggante, te ak doole gu fukki yoon gën.» Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Te ci lépp lu jëm ci xam-xam ak dégg-dégg, yu buur bi leen laajoon, mu gis ne ñoom gën nañu fukki yoon magisye yi ak xërkatu-asamaan yépp yi nekkoon ci béppam réew. Daniel 1:20.