The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
Bataaxal bi Mag yu Mag ya Jones ak Waggoner yóbbuwoon ca réeregu 1888, mooyoon bataaxalu ñu sellal ci ngëm ci dëgg. Protestantism buy réer di xalaat ne ñu sellal gi dee Yeesu Kirist ci bant bi indi dafa muur nit ci ay bàkkaaram, waaye ne deretam du dindi ay bàkkaaram ci dëgg. Jàngale ju dul dëgg jii moo teg dindig bàkkaar ba ci Ñëw gu Ñaareel gi, ba ñu koy soppi ci niiru kéemaan. Protestantism buy réer ak, ci yoon wu ofisyeel li dale 1957, Adventisme bu Laodise moom itam, da ñuy wax ne Kirist mooy sunu Wuutukat rekk, waaye du sunu Royukaay. At mu jiitu 1888, Sœur White bindoon lii di topp.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
“‘Dinaa leen jox xol bu bees, te dinaa def ci seeni biir ruu bu bees.’ Gëm naa ak sama xol bépp ne, Xelmu Yàlla mi ngi di jëleeku ci àddina, te ñi jot nañu leer gu réy ak yoon yu bari, te jariñoo wuñu ko, ñoom lañuy njëkk a bàyyi. Ñoo taxawaloon Xelmu Yàlla ba mu sore. Li Seytaane di def tey, ci muy liggéey ci xol yi, ak ci mbooloo yu gëm yi ak réew yi, war na yégle bépp taalibé kàddug wax ju njëkk. Mujj gi jege na. Na sunuy mbooloo yi jóg. Na dooley Yàlla buy soppi xol am ay jëfandikoo ci xolu nit ku nekk ci séen baat, te su ko defee, dinga gis yëngu-yëngu bu xóot bu Xelmu Yàlla. Baalum bàkkaar rekk du benn njariñu kese ci dee gu Yeesu. Moom dafa joxe sarax gu dul jeex, du ngir bàkkaar rekk jëleeku, waaye ngir nature nit ki dellusi, amaat taaram, tabaxaatu ci ay yaxam, te neexul ngir nekk ci kanamu Yàlla….”
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
“Kirist mooy léeggi bi Yàqóob gisoon te seenam dafa samp ci suuf, te boppam ga ca gën a kawe asamaan yi. Loolu di wone yoonu mucc ga Yàlla teg. War nanu yéeg gëru-gëru ci léeggi boobu. Su kenn ci nun di mujje mucc, dina ame ci li mu sax ci Yeesu ni ku jàpp gëru yi ci léeggi. Kirist nekki na ci way gëm bi xam-xam ak njub, sellal ak jotat…”
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
«Am na ñu ay daano yu tiis lool ci ñi yaakaar ne taxaw nañu bu baax ndaxte am nañu dëgg gi; waaye amuñu ko ni mu nekke ci Yeesu. Benn waxtu rekk bu ñàkk teey may na sànni bakkan ci yàqub gu dul man a dellusi. Benn bàkkaar di jur ñaareel bi, te ñaareel bi di xayma yoon wi jëm ci ñetteel bi, ak noonu ba jàll. War nañu, ni yonnent yu takku Yàlla, di ko ñaan sax ngir mu denc nu ci dooleem. Su nu wenggee benn tomb rekk ci warugar, dañuy nekk ci werante wéy ci yoonu bàkkaar buy mujje ci alkànde. Am na yaakaar ci kenn ku nekk ci nun, waaye benn yoon rekk la am—mooy nu takk sunu bopp ci Kirist, te jéexal sunuy doole yépp ngir jot ci matug jikkoom.»
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
“Diine bu mel neex-neex bii, buy yombal bàkkaar te di sax ci wax mbëggeelu Yàlla ci jàkkaarloo ak boroom bàkkaar bi, dafay tax boroom bàkkaar bi gëm ne Yàlla dina ko musal fekk muy sax ci bàkkaar te xam ne bàkkaar la. Lii mooy yoon wi ñu barey defe, ñiy wax ne dañuy gëm dëgg gi nu yor léegi. Dëgg gi, dañu ko tàqale ak seen dund, te looloo tax amul doole wu gën a dëgëral xel mi ba muy tuubloo ko tey soppi ko. War na ne ñu jéexal kàttan gu nekk, ak xel, ak dooley yaram ngir bàyyi àddina, ak ay aadaam, ak ay jëfandikoom, ak ay meloom….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Bu ngeen bàyyi bàkkaar te jëfe ngëm gu dund, alalu barkey asamaan dina nekk seen moom.” Selected Messages, téere 3, 155.
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
“Diiné yu bon-bon” bu fenkat teggin, buy di Protestante yu dummóon ci ngëm, mooñu ko samp ni dogalu jàngalekat bu ofisiyel ci tàmbali gi bu ñetteelu màggatug Adantism bi, ci atum 1957. Mu joxe melokaanu jëfandikoo ngir jubal gu “denc ci bàkkaarkat bi mu gëm ne Yàlla dina ko musal fekk mu ngi sax ci bàkkaar.” Bant bi, moo jàngale ne “baalug bàkkaar du kenn rekk ci njariñu dee Jesu,” ndaxte “Moom def na sarax bu àndul ak kem-kàtt, du ngir rekk bàkkaar nees ko dindi, waaye it ngir nit ñeel gu nit ñi man a dellu, ñu defaat ko rafet, ñu tabaxaat ko ginnaaw yàqu yaam, te ñu def ko mu yeyoow ngir nekka ci kanamu Yàlla.”
The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
Bëggug 1957 bi, di won ne peppu bëgg-bëgg gi ñu jëmbët ci 1863, te mu sax ci 1888, te gannaaw loolu ñu suux ko ak yégle gu fen wii mi teew ci téere bi ñu génne woon ci 1919 (The Doctrine of Christ), mujj na jur meññent mi di wax bu ubbeeku ne “ngëm gu jub yi” gu njëkk, gi Habakuk teewale ci ñaari màndargaam, léegi ñu dindi na ko te wuutu ko ak melokaan gu yàqu gu “jubal ndax ngëm” gi nekk ci Protestaŋ bu wàññiku. Yonent bu déggadi woon bawoo Yuda, dellu na ca ndaje nay reeñ-kat ña, te lekk ak yonent bu fen bi dëkk Betel.
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
Bataaxal bi ñu jëbbaloon kërceg Laodise, bi ñu njëkk a waxal yëngu-yëngu Millerit yi ci atum 1856, te gannaaw ga ñu dellu ko waxaat kërceg Laodise ci 1888, ñu bañ ko ci bépp yoon. Bataaxal boobu bu Jones ak Waggoner, bi mbokk White wax ne mooyoon benn ci bataaxal bi ñeel Laodise, te itam mooy bataaxalu jub ci ngëm, ñu bañ na ko, ci biir xalaat ne ñi doon weddi te di ko bañ, ñoo doon dëgg-dëgg a sax ci aar màndarga yu yàgg ya! Màndarga yi ñu doon aar, dafa doon taxawaay bu seen bopp ak seen nit ñooy tabax, te mooy ndombo buñu tabax ci suuf su xeerul.
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
Bataaxal bi ñuy wax ne “ñu jubël ci ngëm” bi Jones ak Waggoner joxe woon ci 1888, dafa boole woon dëggu xibaar bu baax bi, miy wone ne ñi ñu jubël, ñoom itam ñu sellal leen. Mu fësaloon ne jubël mooy “dëgg-dëgg” def nit ku sell, waaye du rekk yégle ko ci yoon ne ku sell la. Bataaxalu Jones ak Waggoner bi, bi Mag Sister White waxoon ne moom dafa ko doon jangal ay at yu bare bala moytu gi am ci 1888, day wone ne bu ñu joxee jubël ci wàllu wax ju ñu koo teg, sellal itam dañuy ko jox ci saa si.
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
Mënul nekkeneen, ndaxte ñaar ñii, te mooy jubbal ak sellal, dañuy am ci ndawtal Xel mu Sell mi ci biir gëmkat bi. Jubbal ak sellal, ñoom dañuy rekk ñaari baat yu mel ni ñaari faram yu benn liggéey, te liggéey boobu dañuy ko matal ci biir gëmkat bi jaarale ko ci ndawtal Xel mu Sell mi.
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
Dafa nekk ci yégleb Musaa la ay ñaawteefu Kora balañ a bañ; te moom lañu dellu ca bañaat ci 1856, ba noppi dellu ca bañaat ci 1888, te gannaaw loolu ñu teg ko ci kanam ñépp ci 1957 muy jàngoroju xam-xamu mucc gi Adventisme Laodisé bi di yégle. Buntug jëfandikukat bu yokkute bi sonal Yàlla, ndax nit ña nee nañu: «Képp ku def lu bon, baax na ci gis-gisu Boroom bi, te moom bëgg na leen; walla, Ana Yàlla ju àtte?»
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
Ñoom ñoo ne: “ñi bokk ci bàkkaar, deretu Kirist moo leen jubbël, te Yàlla dafa bég ci ñoom, doonte sax ñuy wéy di bàkkaar.” Lii mooy naxug ruum giñu tey feeñal ci ndigalu Laodise (nit ñiñu àtte), ndaxte doonte Kirist wax ne waa Laodise “ñu bon lool, te yërmandeeku, te ñàkk, te gumb, te rafetul dara,” moom ñoom dañuy gëm ne ñoom “ñu barele, am alal yu bari, te soxlaatuñu dara.” Te ci xaalis woowu, dëgg-dëgg, ñu ngi ci wetuñuñu ba Boroom bi daf leen di tufli génne ci gémmiñam.
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
Ñi gëmmiñ yu nekkoon ci jaar-jaaru Millerite, ñi muñoon ci jaar-jaaru ñaareelu metit ga ci atum 1844, ni ko Yeremi bindee ci saar fukki juróom-ñeent, aaya fukki juróom-ñaari ba ñaar-fukk ak benn, ni ñooy tabaxkat yu takku yu kër Yàlla ga, ñi Yàlla digoon ne bu ñu dul dellusi ca “mbooloom ñiy ñaawal,” dinañu nekk “gémmiñam,” ñoom nag dellu nañu ca “mbooloom ñiy ñaawal” (mi ñu tektalee ci yonent bu fen ba ca Betel), te soppeeku nañu nekk Laodise, ci wet gu neew ngir ñu tufli leen genn ci gémmiñu Yàlla, te xamuñu ko.
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
Nekkinug Adantis yuy Laodise ci 11 Septàmbar 2001, mel nañ ci nekkinug Protestaa yi ci 11 Ut 1840. Ñaari jaar-jaar yooyu mel nañ ci Yawut ya doon werante, ba Ruuh Mu Sell mi wàcc ci sóobug Almasi bi. Ci kenn ku nekk ci ñetti jaar-jaar yooyu, nit ñi Yàlla daan tànn bu njëkk, dañu leen weesu woon, te léegi it dañuy yegg ca ñu leen di weesu. Ndawsi Kóllëre gi, ci jamonoy Yaxya Miy Sóob, dafa war a dugg ci kóllëre ak ñi Piyeer tudde “xeet wu tànneef.”
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Waaye yéen, xeet wu tànn la ngeen, saraxalekat yu buur yi, xëet wu sell, nit ñu Yàlla moomam; ngir ngeen wone ndam ak cantamam, moom mi leen woo jële leen ci lëndëm, dugal leen ci leeram gu yéeme: yéen ñi, ci jamono ji weesu, nekku woon nit ñi Yàlla, waaye léegi nit ñi Yàlla ngeen; yéen ñi yërmande jotu woon, waaye léegi jot ngeen yërmande. 1 Piyeer 2:9, 10.
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
Piyeer mi ngi doon wone ñi ñu tànn woon yees ci jamonoam, te loolu mooyoon kërceenug Kiristaan yi. Ñoom dañu leen tànn ni “xeet wu ñu tànn,” ci ab jamono boobu nga xam ne Kirist ak Yaxya mi Sòobkat itam dañoo santoon ñi ñu tànn woon bu jëkk ya ne ay xeetu jaan.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
Yéen xeetu jànj yu ame poison, nan ngeen man a wax yu baax, te ngeen di ñaaw? Ndaxte ci li xol bi fees ak moom la gémmiñ gi di wax. Macë 12:34.
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
Xeetu gi ñu weesu, mooy “xeetu jàngoro yiy lewet,” te loolu misaal la bu Seytaane—rab wu ràññee ci kàdduy yonent yi ci Biibël bi. Xeetu gi ñu weesu dafa feesaloon koppam bu waxtu yégleem, te ci biir ñeenti maas, ñooñu dëkkandoowoon ci jikkoju jàngoro ji. Ñoom saxaloon nañu kanamu jigéen ju moykat. Looloo tax ñaar-fukk ak juróom-ñett nit ñi mag ña ci Ezekiel saar 8, bëgg a sujjóot jant bi. Ñoom daan nañu bind jikkoju paapas bi.
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“Bataaxalub malaaka bu ñetteel bi, yónnee nañu ko ci àddina si, ngir artu nit ñi bu ñu jotul màndargay rab wi mbaa bu ay xaralaam ci seen jë ci kanam mbaa ci seen loxo. Jot màndarga moomu, mooy ag jot ci benn dogal ak rab wi def ba noppi, te di taage xel yu mel ni yi mu taamu, ci ñàkk déggoo gu leer ak Kàddu Yàlla.” Review and Herald, July 13, 1897.
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
Màndarga rab wi, mooy màndargu nit ku bàkkaar gi, moom mi di baab bu mag bu Room te di kilifag Suñu àddina bu Seytaane. Ñëw ci benn xel ak rab wi, mooy ñëw ci benn xel ak Seytaane, mi ñu misaale ni jaan ju am daŋk.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Ngir wóor ay njariñi àddina ak terànga, jàkka jiñu ko yóbbu ngir mu seet ndimbal ak sàmmu nit ñu mag ñi ci suuf; te gannaaw ba mu weddi noonu Kirist, dañu ko taxawal ba mu déggal kiy wuutu Seytaane—episikobub Room.” The Great Controversy, 50.
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
Ci mujj génërasioŋ gu njëkk a ñu tànn woon, seen jikko dafay xamale jikkoy Seytaane. “Génërasioŋ gu ñu tànn” ga, ñi yàggoon weesuñu askanu Yàlla, dees leen tànn jaarale ko ci jéeg ak nattu, setal ak sellal. Ñi romb jéeg-u nattu boobu, dees leen tànn ngir bokk ci digganteb kóllëre ak Yàlla. Boroom bi dugg na ci kóllëre ak kërceen yi, te mu defaat ko ak Adventisme Millerite, te mi ngi ko defaat it ak junni ak téeméeri ñeent-fukk ak ñeent war.
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
Bi Boroom bi dugg ci kóllëre ak xeet wu Yàlla tànn bees bi (ñi nekkoonul woon xeetu Yàlla ci jamono yu weesu yi), dafa ñëw ci ñoom ni Yonnenta bi ñeel Kóllëre ga. Ci benn-benn ci ñetti jaar-jaari nettali yi di matale Malaasi saar ñetteel bi, am na yonnent buy waajal yoon wi ngir Yonnenta bi ñeel Kóllëre ga. Jëkkër yonnenta ba mooyoon Yaxya mi di Sóobkat bi, mi doon misaal bu ñaareelu ak ñetteelu yonnenta ba. Ñaareelu yonnenta ba mooyoon William Miller. Ci benn, melokaani yonentukaay yi ci Yaxya mi di Sóobkat bi ak William Miller da ñuy samp melokaani yonnenta biy waajal yoon wi ngir Yonnenta bi ñeel Kóllëre ga ñëw te dugg ci kóllëre ak téeméeri ñaari fukki ñent ak ñeent ñaari junni.
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
Ñetti yonnent yi di xaaral yoon wi ngir Kirist, moom Miñaanu Kóllëre gi, ñëw na ci saa si ci kër Yàllaam, dañuy misaal liggéey bu matal ci jamonoy àtteb seetkat bi, te mu jeex ci àtteb jëfandikukat bi.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Ci fan yu mujj ci jaar-jaarub taarixu suuf si, kóllëreg Yàlla ak ay nitam yiy sàmm ndigalam dina yeesaatu. ‘Ci bés boobu dinaa leen defal kóllëre ak rabi toll yi, ak picci asamaan yi, ak mbind mu doon ndoxandem ci suuf si; te dinaa dagg xasab ba ak saamar sa ak xare ba bàyyi ko ci suuf si, te dinaa leen may ñu tëdd ak jàmm ak wóor. Te dinaa la takkoo ak man ba fàww; waaw, dinaa la takkoo ak man ci njubte, ak àtte, ak mbëggeel gu woyof, ak yërmande. Rax-ci-dolli dinaa la takkoo ak man ci matug kóllëre; te dinga xam Boroom bi.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Te dina booba, man naa dégg, wax na Boroom bi, man naa dégg asamaan yi, te ñoom dinañu dégg suuf si; te suuf si dina dégg dugub ji, ak biiñ bi, ak diwlin bi; te ñoom dinañu dégg Yeesereyel. Te dinaa ko ji mbey ci suuf si ngir sama bopp; te dinaa yërëm ki amagul woon yërmande; te dinaa wax ñi nekkul woon sama askan, “Yeen ngeen di sama askan”; te ñoom dinañu wax, “Yaw yaa di sama Yàlla.”’ Ose 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Ca bés boobu,... des na des ci Israyil, ak ñi mucc ci kër Yàqub,... dinañu wéer ci Boroom bi, Mi Sell mi ci Israyil, ci dëgg.’ Esayi 10:20. Ci ‘bépp xeet, ak bànneex, ak làkk, ak askan’ dina am ñu nuy tontu ak mbégte ci yégle bi ne: ‘Ragalleen Yàlla, te joxleen ko ndam; ndax waxtu àtteem jot na.’ Dinañu dëddu bépp xërëm buy leen boole ak suuf sii, te dinañu ‘jaamu ki sàkk asamaan, ak suuf, ak géej, ak teen yi di génn ndox.’ Dinañu gore bopp seen bopp ci bépp lëj, te dinañu tax kanam àddina ni seede yi Yàlla yërëm. Ginnaaw ni ñu topp bépp laaj bu jóge ci kaw, malaaka yi ak nit ñi dinañu leen xàm ne ñoom lañu ne ‘ñi di sàmm ndigali Yàlla, ak ngëmug Yeesu.’ Pexe 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Xool yi di ñëw, wax na Boroom bi, ba beykat bi di jot góobkat bi, te ku tac reseñ bi di jot ki di ji; tundi yi di tux biiñ bu neex, te tund yu ndaw yépp di seey. Te dinaa delloo [wërsëg] njaamug sama xeet Israyil, te dinañu tabax dëkk yu yàqu yi, te dëkk ci; dinañu itam jëmbat toolu reseñ, naan seeni biiñ; dinañu itam def ay toolu mbaxana, lekk seeni meññent. Te dinaa leen jëmbat ci seen suuf, te dootuñu leenati buddi génne ci seen suuf, bi ma leen may, wax na Boroom bi, seen Yàlla. Amos 9:13–15.’” Review and Herald, 26 Feebarije 1914.
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
Malasi ay ñetteelu saar bi am na yoon ci jamonoy Kirist, ak ci jamonoy way topp Miller yi, te ñaari jaar-jaari mbir yooyu moy leerale ni mu matale ci fan yu mujj yi. Yaay White dafa boole matug Malasi ay ñetteelu saar bi ak liggéeyu Kirist bi ci sellal kër Yàlla gi.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Bi Yeesu di setale kër Yàlla gi, ba mu dàq jaaykat yi ak jëndkat yi yu àddina si, mu yégle woon ay yëeneem ngir setal xol bi ci sobeb bàkkaar,—ci bëgg-bëgg yu suuf yi, ci nafsu bopp bu ñaaw bi, ci jëf yu bon yi, yu di yax ruu bi. Malaxi 3:1–3 ñu wax ko.” The Desire of Ages, 161.
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
Setal kër gu Sellal bi Kirist dafa doon misaal liggéeyam ci sellal xolum bàkkaarkat bu tuub. Ci ministréem ci biir nit ñi, ñaari yoon la sellale woon kër Yàlla su àddina si.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Yonent bi neena: “Gis naa beneen malaaka bu wàcc ci asamaan, yor kàttan gu réy; te suuf si leer na ak ndamuam. Mu woo ak baat bu dëgër lool, naan: Bàbbilón bu mag bi daanu na, daanu na, te mu nekk kërug rab yi” (Revelation 18:1, 2). Lii mooy benn yégle bi malaaka bu ñaareel bi joxe woon. Bàbbilón daanu na, “ndaxte mu naanal xeet yépp biiñu merum njaxlafam” (Revelation 14:8). Lan mooy biiñ boobu?—Moom ay jàngale yu dul dëgg. Moom jox na àddina bi bésub noflaay bu dul dëgg, wu weesu Bésub Noflaay bu ndigalu ñenteel bi, te mu dellu wax fen wi Seytaane waxoon njëkk Eewa ci Eden—ne ruu am na duggu gu juddu ci boppam. Njuumte yu bari yu bokk ci lool la siiwal fu nekk, “di jàngale santaane nit ñi muy njàngale yu yeesal” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Bi Yeesu tambalee ay liggéeyam ci kanam nit ñépp, mo setal Kër Yàlla ga ci sañ-sañu yàqute bu saxadi. Te ci biir jëf yi mujj yi ci liggéeyam, amoon na ñaareelu setalug Kër Yàlla ga. Noonu itam ci jëf ju mujj ji ngir artu àddina si, ñaari woo yu wuute dañuy ñëw ci yéene yi. Baatu malaaka mu ñaareel bi mooy: ‘Babilon dafa daanu, dafa daanu, dëkk bu mag ba, ndaxte moo naanloo xeeti xeet yépp biiñu biiñam buy indi merum njaaloom’ (Peñe 14:8). Te ci xaacu kawe ga ci baatu malaaka mu ñetteel bi, dégg nañu baat bu jóge asamaan ne: ‘Génnleen ci moom, sama xeet, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay musibaam. Ndaxte ay bàkkaaram agsi nañu ba asamaan, te Yàlla fàttaliku na ay tooñam’ (Peñe 18:4, 5).” Selected Messages, téere 2, 118.
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
Ci mat aaya ciirug Malasi sarax 3, Yaxya mi sënd mi doon ndawaaru ji taxawoon ngir yeesal yoonu Yeesu, ni Ndawaaru Kóllëre gi, ngir mu bëgg a dikk ci yàllaam bu gaaw te setal ko ñaari yoon. Ci liggéeyam bu ñetti at ak genn-wàll, mu setal kër Yàlla ga ca njàlbéenug liggéeyam ak ca mujjeem, noonu di won ne liggéeyu setal gi am na njàlbéen buy tegtal mujje. Yeesu dafa baax a melal mujje gi ak njàlbéen gi, te ci déggoo ak liggéeyam ni Alfa ak Omega, ñetti at ak genn-wàll ya tàmbalee ak mujjee ak benn setalug kër Yàlla.
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
Ci njeexital ñaari at ak genn-wàll, mu tuur deret ji dëggal kóllëre gi matal wax jii nekk ci Daniel saar ñent-fukk ak juróom-ñeent, ne dina dëggal kóllëre gi ak ñu bare ngir benn ayu-bés, te ci digganteem dees na ko dagg.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Te gannaaw juróom-benni-fukk ak ñaar ayu-bés yi, dinañu dagg Masi bi, waaye du ngir boppam; te nit ñi bu buur ba di ñëw ñooy yàq dëkk ba ak kër yàlla ga; te mujjam dina ànd ak mbëbët, te ba kerug xare ba, yàqu-yàqu yi dañu leen dogal. Te moom dina dëggal kóllëre gi ak ñu bare ci benn ayu-bés; te ci diggante ayu-bés boobu dina tax sarax ak ndawtal biy joxe noppi; te ndax yaatuwaayu njàkkare yi, dina ko def muy neen, ba kera mujj gi ak li ñu dogal, dinañu ko tuur ci kaw li neen. Daniel 9:26, 27.
We will continue this study in the next article.
Dina jàppale gi, dinañu yokk ci njàng mi ci mbind mi ci topp.
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
Xët ak xët mën na bind ci mbir yii. Ay ndaje yu mag yépp mi ngi tàmbali a fees ak benn noonu ci ay njàngale yu jubadi. “Ndaxte góor yu bare alal yi ci biiram fees nañu ak fitna, te waa dëkk ba wax nañu fen, te seen làmmiñ dafa nax ci seen gémmiñ.” Boroom bi dina liggéey ngir setalam mbooloom. Maa ngi leen wax dëgg-dëgg, Boroom bi mu ngi bëgg a dellu, ba toppandoo ak yëngale ci kurél yi ñu wooye ci turam.
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
“Naka la gaawal la bindu sellal bii di tàmbalee, man mënuma ko wax; waaye du yàgg a yeesal. Ki yor wërngal bi ci loxoom dina setal këram gi ci sobeem gu aju ci yoon. Dina joqaliir kër gi ba noppi. Yàlla am na àtte ak ñépp ñi di jëf lu gën a tuuti ci njubadi; ndaxte ci def loolu dañuy bañ sañ-sañu Yàlla, te di teg seen cér ci jéggalu bàkkaar bi ak jotale bi Kirist def ngir bépp doom góor ak doom jigéen yu Addama. Ndax dina jur njariñ, ngir nit jël yoon wu Yàlla sib? Ndax dina jur njariñ, ngir ngeen teg ci seen ndab yi safara su weesu, ngir jébbal ko fa kanam Yàlla, te ngeen wax ne amul solo?”
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
“Wuccul nekkul woonul Yàlla la woon a tax ñu dajale lu bari lool ci Battle Creek. Léegi ni mbir yi mel, mooy li ñu ma wonoon ngir waare. Xol bi dafa may metti lool ci melokaan boobu. Boroom bi joxe na waare yi ngir tere xaalisug yaram ak xel wii yàqu, waaye dégguñu leen. ‘Yeen ngeen di xorom suuf si: waaye bu xorom si sànkée sawtam, lan lañuy ko delloo sawtam? Kon dootul am njariñ dara, ludul ñu sànni ko biti, nit ñi di ko dóor ci seen tànk.’”
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
“Damaa maa ngi ñaan sama bokk yi ngir ñu yéewu. Su fekkee ne coppite amul gaaw, dinaa wax nit ñi dëgg yi; ndaxte xaalis bu mel nii war na soppeeku; góor yu nekkul yu soppeeku ci xol waruñu dootu nekk saytuukat ak njiit ci liggéey bu am solo lool te sell bii. Ak Daawuda, nu dañuy fàttaliku ne: ‘Jot na ngir Yàlla, Boroom bi, nga jëfandikoo sa kàttan; ndaxte ñoom dafañu nullal sa yoon.’” Special Testimonies, 30, 31.