The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Téere Yoël bi diir njit yi ci kërgëm Giñ-gëm Bisub Juróom-ñaareel bu Laodisé ak seedeelug seeni ñaawteef yu yéex-yéex di gëna law ci biir ñeenti maas. Ñeenti maas yooyu itam dañu leen misaalal ci Esekiyel saar 8, fa ñaar-fukk ak juróom-ñaar ñaari góor yu maas bu ñeenteel boobu sujjóot jant bi. Ci atum 1901, 13 at gannaaw ñaawteef ga amoon ci 1888, kërgëm Adventiste bi samp ab komite ngir jiite kerk bi.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Komite Egzekitif bu njëkk Ngéneel Konferãs Jëfandikoo biñu sos ci waxtu njubbute gu mag ga ci Ndaje bu Mag bu General Conference bu atum 1901, te dafa doon 25 ay membre. Loolu nekkoon yaatu gu am solo bu mucc ci komite bi nekkoon lu jiitu 1901, ndax moom amul woon ludul 13 ay membre. Ay membre yi yokku nañu ci at yi di dem, waaye Yeesu dafay santaale jeexital bi ak tambali bi saa su ne. Tambali bi nekkoon 25 ay membre, ak kenn ku nekk njiit, ngir mel ni yoonu liggéey bi ci kër Yàlla ga, bi doon 24 saraxalekat ak benn Saraxalekat bu Mag.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Yudaa ak Sanedreen ñoo di ñaari misaal yu weddi ci jamono Kirist. Sanedreen bi dafay tegu mbooloom Église Adventiste du Septième Jour bu Laodise. Bokku Sanedreen bi ci daajaleg Kirist ci bant ba, mooy misaalal wérante wu Adventism di jëfandikoo ci xëtu yoonu Dibéer bi. Sanedreen bi — moom di kureel gu kawe ci Yawut yi ca Yerusalem, gu njëkkale ak saraxalekat yu mag yi, mag yi ak bindkat yi, te Saraxalekat bu Kowe bi Kayif mooy ko jiite — dafa amoon wàll wu njëkk ci mbir yi jiitaloon deeñu Yeesu.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Gannaaw ngir jàpp Yeesu ca Getsemaane (li ñu tegoon ndax worukaayu Yudaa), ñu yóbbu ko guddi ga kanam Sanedreen bi ca kër Kayif. Ñu seetoon seede ngir daan ko, di indi seede yi koy jiiñ ci yàq sañ-sañu Yàlla ak yëngu-yëngu ngir song réew mi.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Bi Kayifas laajee Yeesu ci lu leer ndax moom mooy Almasi bi (mbaa Doom Yàlla ji), tontu Yeesu bu dëgg bi, ne: «Yow wax nga ko», tax na saraxalekat bu mag ba yégle ne: «Yàq réer!» Kurél ga daan na ko, ne yello na dee. Gannaaw bi ñoom amuñu sañ-sañ ci suufu nguuru Room ngir àtte dee, jox nañu Yeesu Pontius Pilaat, gouverneur bu Room ba, di ko jiiñ ci lu jëm ci yëngal gu réew ngir jot mbubbu dee gu Room. Waaye daaj bi ci bant ba, soldaar yu Room yi ñoo ko defe ci ndigal Pilaat; te loolu amul ludul gannaaw bi Pilaat nangoo ci tàggat gu saraxalekat yu mag ya ak mbooloo ma (ñiy waxoon ne Yeesu dee, te bàyyi Barabas).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
«Bi Kirist nekk ci suuf sii, àddina dafa taamuoon Barabbas. Te tey it, àddina ak yiw yi di def benn tànn boobu. Nataali woor gi, bañu ko, ak bàmmeelug Kirist, delloo nañu ko ci jëf, te dinañu ko dellooat ci tolluwaay bu réy lool. Nit ñi dinañu fees ak jikko yi dëggóok noon ba, te ay naxam ak ay réeram dinañu am doole bu mag ci seen biir. Ba mel ni leer gi ñu bañee nangu ko, ba noonu la njàqare ak réer-yéene di gëna yokku. Ñi bañ Kirist te tànn Barabbas, ñu ngi liggéey ci biir nax bumu yàq. Jëmale-jubadi ak seede gu dul dëgg dinañu yokku ba àgg ci fippu gu ubbeeku. Su bët bi bonnee, yaram gépp dina fees ak lëndëm. Ñi jox seen bëgg-bëgg benn kilifa ku dul Kirist dinañu gis ne ñu ngi suufu nguurug benn nax gu jàpp kat, ci yaram, ci ruu, ak ci xel, gu ñu diir ba ba ci kàttanam ruuy yi dëddu dégg dëgg ngir gëm fen. Ñu ngi ci fiir ak jàppale, te ci seeni jëf yépp ñu di wax: “Bàyyil nu Barabbas, waaye bàmmeelal Kirist.”»
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Ba tey jii tey, ngi ngi jël dogal boobu. Li ñu defoon ca bant ba, ñu ngi ko delloo defaat. Ci kër-yàlla yi dëddu dëgg ak njub, dañuy feeñal li nature nit man a def te dina ko def bu bëgg-bëggu Yàlla nekkul ab pexe buy sax ci bakkan bi. Warunu yéemu dara ci li man a xew léegi. Warunu waaru ci benn yokkute bu tiit. Ñi di dàq sous seen tànk yu sellul yoonu Yàlla, am nañu benn xel ak góor ña toroxaloon te woroon Yeesu. Te sax ñu amul genn metit gu xel mucc, dinañu def jëf yu seen baay, Seytaane. Dinañu laaj laaj bi jóge woon ci tuuti kàdduy Yudaa mi wor: Lan ngeen may su ma jébbalé leen Yeesu Almasi bi? Ba tey jii tey, dañuy wor Kirist ci nit ki muy ay saintsam.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Bu xel bu dëgg-dëgg lu mu wax, kon ñi ñuy ràññee ni dañuy “tann Barabbas,” duñu man a xam li xel ba jàngale. Ñoom ñoo di nit ña ci 2 Thessalonians ñi jot nañu ci nax gu tar, ndaxte bëgguñu dëgg gi. Mu wax ci ñi tann Barabbas ne: “Ñi jox seen cofeel benn njiit bu dul Kirist dinañu fekk seen bopp nekk ci suufu kilifteef gu yaram, ruu ak xel, gu bokk ci bëgg-bëgg bu ree yépp, ba tax ci dooleem, bakan yi dëddu dégg dëgg gi ngir gëm fen gi.” Ñi ngay tann Barabbas, dañu nekk ci suufu kilifteefu Seytaane laata màndargay yoonu kurwaas ak yoonu Dibéer gi. Ci xaalis boobu duñu man mukk a xam li xel ba jàngale. Kon nag dinañu wax ne, “xaalis yi nekkoon ba Sister White bindee wax jii, ñooy xaalis yu jëm ci jaar-jaaru nettali boobu rekk, waaye du léegi.” Amaana dinañu wax ne, “mu ngi wax ci Kiristaanite ci anam gu yaatu rekk, te lii jëmeesu ci Seventh-day Adventists ci yoon wu leer.” Yëf wu amul benn solo.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Ndegam, nekkin yiw yi ci jaar-jaaru jaaral ba Sister White bindee wax yooyu, dafa doonoon ab tekki ci seetlu boppam ci cosaanam, waaye ni mu mel ci Yowaana ci Kàddug Peeñ mi, bu ñu santaane yonent bi mu bind, ñu ne ko mu bind “mbir yi nga gis, ak yi am, ak yi di am gannaaw loolu.” Bu yonent bi di bind mbir yi am, ci benn waxtu mooy bind itam mbir yi di am.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Njiitu mbooloom Aadventis bi moom lañuy tektal ci ñaar-fukk ak juróom ñetti góor yi ci Esëkiel, te itam ci waxu yonent bi dañuy méngoo ak ñaar téeméeri ak juróom-fukk góor yi taxawoon ak Kora, Datan ak Abiram. Loolu it am na solo lool, ndax ñi bëggoon a weddi ci atum 1888 ak Mbooloom Généralu Minneapolis, Sister White mooy wax ne dañuy delloo weddi gi Kora, Datan ak Abiram defoon. Sister White jàngale na bu leer ne bu malaaka bi ci Peeñu 18 wàcce, ba leeral suuf si ak ndamaram, tawbey mu mujj mi di tàmbali.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Parax bu mujjub gu nekk ci kaw askanu Yàlla. Benn malaaka bu am doole dina wàccé jóge asamaan, te suuf sépp dina leer ak ndamamu.” Review and Herald, 21 Awril 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Sœur White jàngale na leer ne malaaka bi ci Apokalips 18 wàcce na ci Ndaje Gu Mag gu 1888 ak yégle yi A. T. Jones ak E. J. Waggoner. Bi mu nekkee ca Ndaje ga, rébellion ba dafa ko lakk ba mu fas yéene denc ay yëfëm te dem, waaye malaaka moom wax na ko ne war na des te bind jaar-jaari jëm ci li xewoon, ndaxte dafa nekk delluwaay bu rébellionu Kora. Lu tax malaaka bi bëggoon ñu bind ko, su dul ngir seede ci fan yu mujj yi? Su fekkee ne seede la ngir fan yu mujj yi, lan la man a tekki genn lu dul ne kilifa bu juróom-ñaari fan yi Adventiste, bi nekk Laodise, dina dox ci tànki Sanhédrin bi bi jafe-jafeb yoonu Dibeer dee xew, rawatina jaar-jaar bi koy jiitu.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Bataaxalu Jones ak Waggoner dafañu ko wone ni mooy “bataaxalu jubbaloo ci ngëm, ci dëgg,” “bataaxalu Lawdise,” “bataaxalu njubtey Kirist” ak “bataaxalu malaaka bu ñetteel bi.” Ñi daan bëgg a jéggi dafañu weddi bataaxal bi, te itam bañ njubalu Xel mu Yeesal Kàddug Yàlla ak ndaw yi ñu tànn ci ndaje ma. Rakk bu jigéen White itam jàngale ne bu kër yu mag yi nekk dëkk bu New York dëppoo ak suufe, ci bennoo laal bu kàttanu Yàlla, kon Peeñu 18:1–3 dina am yoon wu mat. Gannaaw 9/11, njiitu kërgóorug Lawdise gu Ajangaleel Yeesu Almasi bi fanweeri bés bi nekk ñaareelu waxtu dafañuy delloo ay yëngu-yëngul ngir bëgg a saxal fippu Kora, fippu ñaari-fukk ak juróom ñett ñi yu yàgg ya, fippu njiit yi ci atum 1888, ak fippu Sanedran ba ci jamono ji jiitaloon bant bi. Ñaari-fukk ak juróom ñett ñooñu mooy misaal mu tegu ngir wone nguurug saraxalekat bu Lewi bu sàq fals.
A Levite was to 25 years old when he began to serve.
Ab waa njëwriin atam ci liggéeyam bi bu mu tàmbalee liggéey.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Te Yàlla waxoon na Musaa ne ko: Lii mooy li jëm ci Lewiit yi: bu ñu tolloo ci juróom-ñaari at ak ñett, ba ca kaw, dinañu dugg ngir taxawu ci liggéeyu Mbaarum Ndaje mi; waaye bu ñu aggee juróom-fukki at, dinañu bàyyi taxawu ci liggéeyam, te duñu liggéeyati. Waaye dinañu topptoo ak seen bokk yi ci Mbaarum Ndaje mi ngir sàmm li ñu leen dénk, te duñu def benn liggéey. Noonu nga war a defal Lewiit yi ci seen warugar. Ñaari Xaaj 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Ab waa askanu Léwii di tàmbali ay liggéeyam bu mu amee juróom-ñaari fukki at ak juróom, te di liggéey juróom-ñaari fukki at, ba kerook mu matta juróom-fukk. Yonnentukaay Kóllëre gi ci Malaki ñett, mooy sellal te itam mooy setal askani Léwii yi ci yoonu Dibéer bi, ni Mu ko defee 22 Oktoobar 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Xooluleen, dina yónni sama ndaw, te dina waajal yoon wi ma jiitu; te Boroom bi ngeen di seet, dina dikk saa si ay këram ju sell ji, moom it ndawub kóllëre gi ngeen di bànneexal seen bopp ci; xooluleen, dina dikk, wax na ko Aji Boroom bu ndaje mbooloom.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Waaye kan mooy man a muñ bésub ñëwam? te kan mooy taxaw bu feeñee? Ndaxte moom mel na ak safara buy setal wurus, te mel itam ak saabu bu raxasakat yi di jëfandikoo. Dina toog ni ku setal ak ku laabal xaalis; dina setal doom yi Leewi, te dina leen sellal ni wurus ak xaalis, ngir ñu man a jébbal Boroom bi sarax gu jub. Noonu saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ca bés yu yàgg ya, ak ni ca at yu njëkk ya. Malasi 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Limbu “25” ni melokaanu rekk du bennoon Lewi gu takku, waaye itam bennoon Lewi bu fen. Kon nag “25” ci melokaanam day firndeel xeexale ñaari xeetu jaamu, muy ñi mel ni janq yu xel ak yu ñàkk xel, xarit ak bëy, dugub ak gërëm. Nimero ñaar-fukk ak juróom benn du melokaanu bennoon Lewi rekk, waaye noonu laa am solo, mooy itam melokaanu xeexale (setal) Lewiy yi. Xeexale boobu ci yoonu dibeer la nekk, te mooy benn ci mbir yi gën a am solo ci Kàddu Yàlla gu wax lu jëm ci kanam. Dafay yomb ci xel ne Sàccu Matyeu juróom ñaar-fukk ak juróom benn, dafay topp rekk waxu Yeesu ci mbirum njeexital àddina bi ci Matyeu juróom ñaar-fukk ak ñeent.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Noonu Yeesu génn ba bàyyi kër Yàlla ga; taalibeem yi ñëw ci moom ngir won ko tabaxu kër Yàlla ga. Te Yeesu ne leen: Ndax gisuleen loolu lépp? Ci dëgg maa ngi leen koy wax, fi du des benn doj ci kaw beneen doj bu deesul dàq. Macë 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Bi Yeesu génnee kër Yàlla ga, dellusiwul faati benn yoon. Ci ay aaya yu mujj yi ci kapitel ñaar-fukk ak ñett, Yeesu waxoon àtte ci kaw Sanedren bi, te àtte boobu feeñ na ci “juróom-ñett” ñaawtéef yi, noonu mu doon naxal juróom-ñett nit ñi nekkoon ci gaal gu Noowe, bés bu juróom-ñett bi ci xarafal, bés bu juróom-ñett bi ci dekki, ak juróom-ñett maasayi Ibraayma ba ci 430 at ak li ci topp. Lim bu naxal bii di “juróom-ñett,” méngoo na ak Lewit bu naxal bi.
Verily I say unto you, All these things shall come upon this generation.
Ci dëggal ma leen ne, yépp yii lépp dina ñëw ci xeetu jamono jii.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Yérusalem, Yérusalem, yaw mi di rey yonent yi, di sànni ak ayi ñi ñu yónnee ci sa wet, ñaata yoon laa bëggoon dajale sa doom yi, ni ginaar di dajale ay njuramam ci suuf i laafam, waaye bëggu ngeen! Seetal, seen kër bàyyi nañu ko ci seen yoon, mu nekk màndiŋ.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Ndax maa leen di wax ne, dootuleen ma gis li dale fii jëm kanam, ba kera ngeen waxe: “Barkeel na ki ñuy ñëw ci turu Boroom bi.” Matthew 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Sàccu Matye ca wetti ñaar-fukk ak ñaar jeex na ak misaalu bu ñu yewe ay mbubum ngir boole ay ñaaw ci ay pakk, te mu jeex itam ak jëfandoo bu mujj bi nekkoon diggante Kirist ak Yawut yi di werante ci wax. Noonu ci sàccu 24, Mu génn kër Yàlla ga ngir yoon wu mujj, ba noppi ay liggéeyam ngir Israayil gu mag ga. Sàccu boobu jeex na fa mu tàmbalee woon, ak yégle ne seen kër bàyyi nañu ko leen mu nekk neen, te li Mu doon wax “kër Sama Baay” bi Mu njëkk a sellal kër Yàlla ga, léegi mooy kërug Yawut yu neen.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Ci kapituur 24, Yeesu dina tontu ay laaj yi jëm ci kër Yàlla ga ak yàquteem gu mujj gaa. Yàqute googu waroon a am ci waxtuwoowu màndarga boobu sax, te mooy màndarga bu fees ak ñeent. Mu génn ca kër Yàlla ga, ba du fa dellusi mukk; moo tax waxi kàddu yi muy teg fii dañuy jëme ci Israayil gu xel, waaye du ci Israayil gu seen bët di gis rekk. Su Almasi bi génnee ca kër Yàlla ga, maanaam Mbooloom Aji-bés gu juróom-ñaari fan ak juróom-benn gu Laodise, ni mu ko defe woon ak Israayil gu yàgg, ci saas same booba kër nit ñi ñuy wax téeméeriñeent-fukk ak ñeent-fukk ak ñeent-junñi dina booleek kër Yàlla gu Yàlla ji ba fàww. Bi Yeesu génnee ca kër Yàlla gu Israayil gu yàgg ga, dafa tas seen kóllëre ak ñoom, maanaam askanu kóllëreem gu njëkk, ba fàww.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Sàp yi ak baña ñaar-fukk ak ñaar ci Matye moo di omega bu rëdd gi nekk ci Génes sàp yi ak baña ñaar-fukk ak ñaar. Bi rëdd gi tàmbalee ci Génes sàp yi ak benn, loolu it di màndarga tàmbaliwaayu Babel ak kóllëre gi dee bu Babel, gi jot ci matug omegaam ci Apokalips sàp fukk ak juróom-ñett, saraxale fukk ak benn, moom saraxale bi nekk ci diggante-degg bi ci saraxale yi defar sàp yi ak baña ñaar-fukk ak ñaar. Diggante sàp yi ak baña ñaar-fukk ak ñaar ci Génes, Matye ak Apokalips ku nekk dafa jëfandikoo ndawtal gi walla ndawtalam lu dëppoo ci fen. Ci Génes mooy xarafal, ci Matye mooy Piyeer ak Xeer wi Kirist di tabax samay kërceem ci kawam, te ci Apokalips mooy rab wu dëppoo, mi nekkoon te nekk na te dina yéeg, moom mi di juróom-ñettal, te bokk na ci juróom-ñaari, te gannaaw loolu mooy séy ak njaay mi.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Fukk ak ñaar-fukk-ñaar ay màndarga lañu, yu wone boole gi nekk ci diggante Yàlla ak nit, te loolu mooy mbir mi Kirist di tektal bi Mu bind ay yoonam ci sunuy xol ak sunuy xel. 11 ak 22 ay màndarga lañu ci kóllëre gi jëm ci 144,000 ñi. Ci Macë, saar ñaar-fukk-ak-ñett, saraxalekat yu dëng ya jot nañu juróom-ñett i alkande; te ci benn jamono boobu, saraxalekat yu dëgg ya dees na leen diindi. Saraxalekat ya dees na leen santal diirub juróom-ñaar fan, te ci bésub juróom-ñetteel ba lañu tàmbalee liggéey.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Du mbirum lañu ne juróom-ñaari fan yi ñu santale saraxalekat yi, te moo leen jiite ba seen liggéey tàmbalee ca bësu juróom-ñaareel ba, tambalee na ci Téereb Nimero sarax 8, aaya 1, ndaxte “81” tegn la bu jëm ci saraxalekat yi.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Noonu wax ci Muuse ne: “Jël Aaróon ak doomam yi ànd ak moom, ak yére yi, ak diwlin gi ñuy falale, ak nag wu góor ngir saraxu bàkkaar, ak ñaari xar yu góor, ak pañe mburu mu amul lawiir; te dajale mbooloo mépp ca bunt xaymabu ndaje ma.” Muuse nag def na ni ko Boroom bi santoon; te mbooloo ma dajaloo na ca bunt xaymabu ndaje ma. Noonu Muuse ne mbooloo ma: “Lii mooy li Boroom bi sant ngir ñu def ko.” …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Te dungeen géen génn bunt biir kër gu ñu di woo ndaje mi di juróom-ñaari fan, ba kera yéen séddal gi jeexee; ndaxte di nañu leen séddal di juróom-ñaari fan. Ni ñu ko defee tey jii, noonu la Aji Sax ji santaane ñu def ko, ngir defal leen njot. Moo tax dangeen toog ci bunt biir kër gu ñu di woo ndaje mi guddi ak bëccëg di juróom-ñaari fan, te sàmm ndigalu Aji Sax ji, ngir ngeen bañ a dee; ndaxte noonu lañu ma sant. Noonu Aaron ak doomam ya def lépp lu Aji Sax ji santaane jaarale ko ci loxob Musaa. Ba loolu amee ci bésub juróom-ñaareel bi, Musaa woo Aaron ak doomam ya, ak magi Israayil; mu ne Aaron: “Jëlal sa bopp nag wu ndaw ngir saraxu bàkkaar, ak xar ngir saraxu rendeeñu lépp, bu amul benn sikk, te jébbal leen kanamu Aji Sax ji.” … Musaa ne: “Lii mooy li Aji Sax ji santaane ngeen def, te ndamu Aji Sax ji dina feeñ ci yéen.” … Noonu Aaron yékkati loxoom jëm ci nit ñi, barkeel leen, te wàcc joge ci saraxu bàkkaar bi, ak saraxu rendeeñu lépp bi, ak saraxi jàmm yi. Gannaaw loolu Musaa ak Aaron dugg ci biir kër gu ñu di woo ndaje mi, ba noppi génn, barkeel nit ñi; te ndamu Aji Sax ji feeñaloon na ci nit ñépp. Te safara génn na fa kanamu Aji Sax ji, lakk saraxu rendeeñu lépp bi ak diine yi ci kaw saraxalekat bi; ba nit ñépp gisee loolu, ñu xaacu, daldi sujjóot seen kanam. Lawiik 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Saar ñaar-fukk ak ñett mi di jàngale ñi doon Lewi yu fen, yi feeñu ci jamono ji ñi doon Lewi yu dëgg diñu leen tëj. Saar ñaar-fukk ak ñaar ci Macë bi jeex na ci ne kenn laajul Yeesu daraat, ba noppi ci saaru ñaar-fukk ak ñett mi Mu joxe juróom-ñett i “ay”, di wone ne saytu Sanedireen bi jeex na, te noonu atum mbugal mi di dox ci yoonu àttekat war na tàmbali. Ci saaru ñaar-fukk ak ñeent mi, Mu wone kër Yàlla ga ne mooy kër Yawut yi. Am na solo lool ngir gis toftale bi nekk ci saar yi.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Sarax fukki juroom-benn ak ñaar-fukk-ñaar ci Macë, dañuy wone jeexital tëj-aadayaak téerey ñetti-fukki junni ak ñeent-fukk ak ñeent ci biir waxtaanu kóllëre Yàlla ak benn xeet bu Tànn. Njàngale Palmoni ci simbolu alfa, sarax fukki juroom-benn, ak simbolam ci omega, sarax ñaar-fukk ak ñaar, yokk nañu ci nettali mi nekk ci biir saraxi yi.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Saar ñaari-fukk ak ñett ñeel na defaru jàmm, mooy boole Yàlla ak nit ki, ni limu ñaari-fukk ak ñett di ko melal. Waaye saar bi mooy nettali àtte gu mat sëkk giy dal ci ñaax yi, ci saraxalekat yu fenu yi, ci Lewi yu fenu yi. Bépp saraxalekat ab Lewi la woon, waaye du bépp Lewi a doon saraxalekat. Ci askanu Lewi, rekk xeetu deretu Aaron moo yelloooon ngir saraxale. Biibël bi wax na ne Lewi yi dinañu tàmbali seen liggéey bu ñu amee at ak juróom-ñaari-fukk, waaye doomi Kohath dinañu liggéey bu ñu amee at yu téeméeri-fukk.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Te Boroom bi waxoon na Moyis ak Aaróon ne leen: «Jëleen limu doomi Kóat ci biir doomi Lewi yi, topp seen njaboot ak kër yu seen baay yi, li dale ci ñetti fukki at ba ca juróom fukki at, ñépp ñi dugg ci mbooloom liggéeykat yi ngir def liggéey bi ci xayma ndajem bi.» Mëri 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Limu “30” mooy misaal saraxalekat yi nekk ci xeetu deretu Kohaat, mi doon doomu Lewi, te doomu Kohaat mooy Amraam, mi doon baayu Aaróon. Lewi tekki na “taqoo ak Yàlla walla booloo ak moom.” Kohaat tekki na “ñu dajale woon wër présenceam.” Amraam tekki na “nit ñu kawe,” te Aaróon tekki na “yëgkat leer walla diggantekat ku kawe.” Bu ñu leen boolee, ñuy wone doxalin gu jóg ci Géej gu Xonq ba Sinaay, noonu di misaal kóllëreg bi nekk diggante Yàlla ak téeméer ak ñeent-fukk ak ñeent-ñaar-fukk ak ñeent-junni, ñi di kër Yàlla gu nit ñi tegu ak kër Yàlla gu sell gi, bu Kirist tàllalee ay loxoom ñaareelu yoon ngir dajale ay nitam yu des ci biiram këram gu sell, fa mu leen di yékkati ak kaweel leen, ndaxte ñu leer ndax Saraxalekat bu Mag bu Asamaan, ni mu leeraloon Sadarak, Mesak ak Abednego.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Nimero “30” dafay ab jamono njàngat ak waajal ngir saraxalekat yi, te 25, mi di atub Lewiit yi, war nañu koo jëfandikoo ci 30, rëdd ci kaw rëdd, ndaxte bépp saraxalekat Lewiit la woon, waaye du bépp Lewiit a doon saraxalekat. Fukk ak ñett dafay tegtal jamonoy waajal gi tàmbalee woon ci 1989, ci waxtu mujj ga, te mu jeex ci yoonu Dibeer bi ca Etazini. Nimero fukk ak juróom, ni mu nekk mbooloom Lewiit yi, mooy itam màndargay xàjjale diggante ñaari xeet, te ci mbirum saraxalekat yi dafay wone xàjjale. Fukk ak juróom mooy màndargaal xàjjale gi nekk diggante Lewiit yi ak Lewiit yu fen yi ci yoonu Dibeer bi, te ci ngirëlum saraxalekat yu dëgg yi ak Lewiit yu dëgg yi, dafay itam sos wuute, waaye du xàjjale gu bon, ni mu mel ci Lewiit yu fen yi.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Kohat moo bokk woon ci ñetti màkk yi gën a mag ci xeetu Lewi yi (ak Gersóon ak Merari). Wàllu saraxalekat yi, ci lu jëm ci seen cosaan, dafa jaar woon bu sell ci Aaróon miy askanu Kohat. Aaróon mooy sëtlu ñenteelu maas gu jóge ci Lewi, te ngëneelug saraxalekat gi dafa woon yem ci ay doomam yu góor rekk ci biir wàllu Kohat boobu. Waa Kohat yépp aji nekk (maññees na ni ñoom ñépp ay askanu Kohat lañu) amoon nañu teraanga ji ci yëngu ay yëf yu gën a sell; waaye njabootu Aaróon rekk a manoon dëgg-dëgg def liggéeyu saraxalekat ci altar bi ak ci kër gu sell ga. Aaróon day tekki bennoon ak ñeenteelu maas gi ni “mag ñi” ci Yoel, walla “mag ña yàgg” ñi ci Ezekiel saar 8, ñiy sujjóot jant bi.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Sisteem bu 24 kurso yu wëranteel (walla xaaj yi) ñeel saraxalekat yi (te noonu itam ñeel Lewi yu dul saraxalekat yi ci liggéeyu ndimbal yu mel ni way-woykat ak way-wottu bunt yi) Buur Daawuda moo ko sampoon. Daawuda tëraloon sëtug Aaróon ci 24 kurso (walla xaaj), ngir ñu di liggéey ci wàllante (1 Tariix 24:1–19). Daawuda, ak ndimmalu saraxalekat Saadok (ci sëtug Eleyaasaar) ak Aximëlek (ci sëtug Itamar), xaajale na leen ci 24 mbooloo (16 ci njabootu Eleyaasaar gi gën a yaatu, ak 8 ci njabootu Itamar gi). Dañoo sànni ay bër ngir xam tërëliinu liggéey bi.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Benn waxtu bu nekk kuréel dafa doon liggéey benn ayu-bés (bàyyi Sabbaat ba Sabbaat), ñaari yoon ci at mi, te itam kuréel yépp dañuy liggéey andandoo ci jamono yi mag yi ci ngéen ga (Pàkk, Pentekot, Màggalu Tànt yi). Noonu itam Daawuda moo tëral Lewiit yi dul saraxalekat ci 24 ay kuréel ngir woy, wottu bunt, ak yeneen liggéey yi (1 Chronicles 23–26). Njàngatule bii dañu ko doxal woon ci jamono Suleymaan (2 Chronicles 8:14), te mu sax ba ca jamono Kër Yàlla gu Ñaareel ga. Sàkkariya, baayub Yaxya miy Sóobikat, bokkoon na ci kuréelu Abija—Luke 1:5; 1 Chronicles 24:10. Tëralinu 24 kuréelu saraxalekat yi dafa nekkoon lu ñu tann ci sàcc, te Sàkkariya bokkoon na ci kuréelu Abija, mi ci ñaar-fukk ak ñeent kuréel yi doon tegtal kuréel gu “juróomeel”. Sàkkariya tekki na “Yàlla fàttalikoo na,” te turu baayam Abija tekki na “Yàlla mooy sama Baay.”
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Baay bi ci kaw bi fàttaliku woon na ay diggéem ngir taxawal benn ndawndawal buy waajal yoon wi ñeel Mesiya bi. Waaye it Sakariya ànd na ak yoonu Dibéer, ndax foofa la Bésub Noflaay bi, bés bi nit ñi waroon a sax di ko fàttaliku, doon nattu mujj gi. Sakariya dafa mel ni saraxalekat bu bokk ci wàllug Abiya, te loolu mooy wàllu “juróom-ñettël” bi. Sakariya gëmul yégleb malaaka mi, ba tax ñu def ko ku luu, ba keroog juddug doomam Yuuxanaa. Bi Yuuxanaa juddoo, Sakariya dugg na ci waxtaan wi jëm ci turu Yuuxanaa, te mu daldi wax. Waxu yonent gu ñëw ci fan yu mujj yi mooy bi Etazuni waxee ni ab nago.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ba mu amee, ca bésub ñaareelu fan ba, ñëw ngir xarafal xale bi; te dañu koo tuddee Sakaraya, ci turu baayam. Waaye ndeyam tontu ne: Déedéet; waaye dees na koo tudde Yaxya. Noonu ñu ne ko: Amul kenn ci sa mbokk yi ñuy woowe tur wii. Te ñu mayoon baayam ay màndarga, ngir xam naka la bëgg mu tudd ko. Mu ñaan ab lalukaay buñu bind ci kawam, ba noppi bind ne: Turam mooy Yaxya. Noonu ñépp whereeku. Ca saa sa, ubbi nañu gémmiñam, ay làkkam yi yiw, mu wax, di sant Yàlla. Luug 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Yaxya Miyërkat bi bokk ci juróom-ñetteelu yoon wu Abiya, ni ko baayam itam. Ca besub xarafam, mooy ca juróomeelu bes ba, soppi nañu turam. Yaxya Miyërkat dafa tegu ci ñi nekk saraxalekat, ci ñeenteelu maas, ñi nekk ci diggantey kóllëre ak Yàlla, miy soppi seen tur (jógé Laodise ba Philadelphia), di leen tëj ak màndarga kóllëre gi, bu États-Unis waxee ni ab njaago.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Nunu dëkkub Yàlla lañu. Xët yi ci waxu yonent yi jëm ci kër Yàlla, dañuy wax ak góor ak jigéen ku nekk ci boppam, te itam ci mbooloo bi; ndaxte mbooloom Yàlla itam kër la. Te gannaaw loolu amna itam kër asamaan, te Kirist moo tabax kër Boroom bi. Moom moo tëj ndombo ma, te moo teg doju jeexital bi ci kër gi. Ci mbirum limu “25” mi nekk luy misaal, 25 di tegine Waleweet yi, ñi ñu setal (wéye) ci diggante Waleweet yu fen ak ñoom ci Malasi ay 3, te ñoom itam ñu sellal leen ci benn wàll wa. Ci Esekiyel ay 40 ba 48, dañu melal kër buy misaal ak leer gu réy. Ndoxum dund gi di génn ci kër googu, daldi feesal suuf si.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
“Yéeme la liggéey bi Yàlla namm a matale jaarale ko ci ay surgaam, ngir turam am ndam. Yàlla defoon Yóosëf muy teen bu dund ngir xeetu Misra. Jaarale ko ci Yóosëf, dundug mbooloo mépp mi aaroon na. Te itam jaarale ko ci Daniyel, Yàlla musaloon na dundug bépp boroom xam-xam bu Babilon. Te musal yooyu nekkoon nañu ay njàngat yu feeñ, di won nit ña barke yu xel mu sell yi ñuy jox jaarale ko ci booloo ak Yàlla ji Yóosëf ak Daniyel jaamu. Noonu itam la Yàlla bëgg tey indi barke àddina bi jaarale ko ci ay nitam. Bépp liggéeykat bu Kirist dëkk ci xolam, kenn ku nekk kuy feeñal ay mbëggelam ci àddina, mooy liggéeykat ak Yàlla ngir barkeel nit ñi. Naka mu di jot ci biir Musalkat bi yiw ngir séddoo ko ak ñeneen, noonu ci bépp li nekk ci moom day génn ndox mu bare bu dundug xel mu sell. Kirist dikk na ni Doktoor bu Mag bi ngir faj gaañu-gaañu yi bàkkaar defal njabootu nit ñi; te Xelam, miy liggéey jaarale ko ci ay surgaam, day jox nit ñi feebaru bàkkaar te di sonnal, kàttan gu mag gu faj, gu am doole ci yaram ak ci ruu. “Ca bés booba,” Mbind mi wax na, “deen na ubbiw teen ngir kër Daawuda ak ngir waa Yerusalem ngir bàkkaar ak sobe.” Sakariya 13:1. Ndox yi nekk ci teen boobu am nañu katan yu faj, yu di wéral ñàkk-doole yu yaram ak yu xel mu sell.”
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
«Ci bëgg-dégg gu am doole ga gisoon ci peeñu Ezekiel moo génne ci bëgg-soblu bii. “Ndox yi dañuy génn jëm penku, te ñuy wàcc ca màndiŋ ma, te ñuy dugg ca géej ga; bu leen yóbboo ba ca géej ga, ndox yi dinañu wér. Te dina am ne, bépp mbind mu dund, muy yëngu fu dex yi agg, dina dund…. Te ci wetu dex ga, ci benn wet ak beneen wet, dina am garab yu bare yu ñuy lekk, seeni xob du wow, te seeni meññent du jeex; dinañu jur meññent yu bees bépp weer, ndaxte seeni ndox dañuy génne ca kër Yàlla ga; te seeni meññent dinañu nekk ngir lekk, seeni xob ngir faj.” Ezekiel 47:8–12.» Testimonies, wolim 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Tempalu Ezekiel mooy nataal gu xew-xew yu yonent yi gën a kawe la, te ndigal nañu Yowaana ci Kàddug xew-xewu Pexe ba, ci xarit wu fukk ak benn, mu natt templu bi, waaye mu bàyyi kër gu bitim-rey ga. Bu nu defee loolu ci templu Ezekiel bi sax, dinañu gis ne ñaari lim yi gën a fés ci nattukaayi templu bi diir nañuy tegtal saraxalekat yi. 50 kuubit mooy lim bi gën a fés, te am na njëfandikoom fukki yoon ak benn ngir wone guddig mboolem jumtukaayu buntu bu nekk (Ezekiel 40:15, 21, 25, 29, 33, 36, ak ñoom seet). 50 jëfandikoo nañu ko it ngir yenn guddig miir ak néegu kër yi (42:7–8). Moo di lim bi muy tëral yoonu jàllug buntu bi bépp, tàmbalee ci bunti bët gu biti ba ci bunti bi ci biir.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
25 kubit mooy ñaareelu melokaan bi gëna fés ci leer. Ñu ko delloo 10 yoon ni yaatuwaay ak peegub mbooloom bunti yi (Esekiyel 40:13, 21, 25, 29, 30, 33, 36). Buñu leen boolee, 50 ak 25 dañuy sos melokaan yu yépp a jëme ci 50 ci 25, yu mel ni rektang, ngir juróom-benn bunti yu mag yi. Jokkoo bii 50 ci 25 moo gën a jiite ci melokaanu tabaxteb bunti yi di duggël ci biir yu gën a yaatu yi. Amul beneen ñaar ñuuy dellusi ak ni mu sistematik yepp ci kërgub temple bi boppam.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Lewit yi dugg ci liggéey gu am doole bi ci atum 25 (Mbind mi ci Nombres 8:24 ne: “li dale ci ñaar-fukk ak juróom at ba ci kaw, dinañu dugg ngir taxaw ci liggéey bi”). Ñu daan liggéey ba ci atum 50 (Nombres 4:3, 39, 43; 8:25: “ba ci juróom-fukk at”). Loolu mooy ne amoon nañu dëgg-dëgg 25 at yu liggéey gu am doole (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Noonu, 25 at ak mooy diggante waxtu liggéeyu Lewit yi, te loolu feeñ na ci yàggu 25 ak 50 kubit yi, yiy jiite bunt yi ak tabaxu kër Yàlla ga—moom sax bérab bi Lewit yi doon liggéeye. Jëfandikookat yi mag ci kër Yàlla gu Esekiyel, maanaam kër Yàlla gu mbooloom jaam yi gàllankoor ak téeméeri ñent-fukk ak ñent-ñaar junni, dañu leen tabax ci melokaanu kër Yàlla ga sax, fa ñu waroon a liggéeye; NI mel ni 46 kromosoom yi tabaxees nañu leen ci kër Yàlla gu nit ku nekk, fa xeetu Yàlla war a liggéeye. Palmoni moo teg bàyyiiram ci kër Yàlla gu nit ku nekk ak ci kër Yàlla gu jëfandikookat gu mbooloo mi, gi war a doon Jabaram.
We will continue these lines in the next article.
Danu yokk ci wareef yii ci mbind mi ci topp.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Ñi nekk ci bérab yu am yëfi, waruñu soppeeku ba déggal bëgg-bopp ak yomb-yomb yu yàgg te tar yi àddina bi di jàngale, ndax mënuñu ko; te suñu ko manee sax, njariñu Kirist yu mel ni Kirist du ko may. War nañu joxe njàngale mu bare. ‘Kan la Muy jàngal xam-xam? te kan la Muy tax mu xam njàngale? ñi ñu daggale ci meew mi, te ñi ñu dindi ci dënn yi. Ndax liñuy digle war na nekk ci kaw digle, digle ci kaw digle; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti.’ Noonu kàddu Boroom bi war nañu ko indil xale yi ak muñ, te wéyal ko ci seen kanam, jaarale ko ci waajur yi gëm kàddu Yàlla. ‘Ndax ak làmmiñ yu di tàccu ak kàddu wu wuute la Muy wax ak xeet wii. Ñoom la Mu waxoon ne, Lii mooy noflaay bi ngeen di noppaloo ñi sonn; te lii mooy freskal gi: waaye bëgguñu woon dégg. Waaye kàddu Boroom bi doon na ci ñoom digle ci kaw digle, digle ci kaw digle; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti; ngir ñu dem, daldi daanu gannaaw, baq, tàmbali ci buum, te ñu jàpp leen.’ Lu tax?—ndaxte dégguñu kàddu Boroom bi ñëwoon ci ñoom.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Lii mooy ne ñi jotul njàngale, waaye dañoo sopp seen bopp xel, te tànn nañu liggéey seen bopp ci àddina seen xalaat yu seen bopp. Boroom bi di jox ñooñu nattu gi, ngir ñu man a teg seen bérab ci topp ndigëlam, walla bañ ko te def ci seen xalaat yu seen bopp; te su ko defee, Boroom bi dina leen bàyyi ci njariñ wi wóor. Ci sunu yoon yépp, ci sunu liggéey yépp ngir Yàlla, Moom dafay wax ak nun ne: ‘Jox ma sa xol.’ Xel mu suufe, di nangoo njàngale, moo tax Yàlla bëgg ko. Li may ñaan soloam ak taaram, mooy ne mu ngi jóge ci xol bu bëgg te déggal.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Yàlla dafa laaj ay mbir ci ay nitam; bu ñu waxee ne, Man duma jébbalu sama xol ngir def lii, Boroom bi bàyyi leen ñuy dem ak seen xel mu ñu foog ne am na xam-xam, waaye amul xam-xamu asamaan, ba keroog Mbind mi [Isaiah 28:13] mat. Warul ngeen wax ne, Dinaa topp ndigalu Boroom bi ba ci benn tomb bu ànd ak sama xel, te gannaaw loolu ngeen sax ci seen boppi xalaat, di bañ a ñu leen bind ci ni melu Boroom bi. Nañu laaj laaj bii: Ndax lii mooy coobareb Boroom bi? waaye du: Ndax lii mooy xalaat walla àtteb —–?” Testimonies to Ministers, 419.