The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Ayub waxtu bi Kirist faralalé kóllëre gi daan na teewal diggante jamono boppam ci sóobu ndoxam ba kera Kirist, ci kër-yàlla asamaan bi, taxaw ca xonqeelug Eten.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Waaye moom, bi mu fees ak Xelum Mu Sell mi, xoolas ci asamaan ak xel bu dal, te gis ndamu Yàlla, ak Yeesu taxaw ca ndeyjooru Yàlla, te ne: “Xoolleen, maa ngi gis asamaan yi ubbi, te Doomu nit ki taxaw ca ndeyjooru Yàlla.” Noonu ñu xaacu ak baat bu réy, ub seen nopp, te daldi dawsi ko ak benn xel; ñu génne ko dëkk ba, ba noppi sànni ko ay doj. Te seede yi wacc seen yéré ca tànki waxambaane bu tudd Sool. Te ñu di sànni Istefaan ay doj, bi muy woo Yàlla, di wax: “Boroom bi Yeesu, nangu sama ruu.” Mu sukkandiku, xaacu ak baat bu réy ne: “Boroom bi, bul leen teg bàkkaar bii.” Bi mu waxee loolu, mu nelaw. Jëf ya 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Bi ñu sànnee Seefan ay doj te Mixaayel taxaw, xebaar bu baax bi dem na ca ñi dul Yawut ya, ndaxte ba kerook booba xebaar bu baax bi dafa yemoon ci Yawut ya rekk.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Noonu, malaaka ma wax ne: ‘Moom dina dëggal kóllëre gi ak ñu bare ci benn ayu-bés [juróom-ñaari at].’ Ndax juróom-ñaari at ginnaaw bi Musalkat bi tàmbalee liggéeyam, waroon na ñu waare xebaar bu baax bi ci lu gën a yépp ci Yawut yi; ñetti at ak genn-wàll ci Kirist moom ci boppam; te gannaaw ga, ndaw ya. ‘Ci diggu ayu-bés ba, dina tax sarax ak saraxu ndaje bàyyiku.’ Daniel 9:27. Ci bëj-gànnaaru atum A. D. 31, Kirist, moom sarax bu dëgg bi, joxeef na ko ci Kalwaar. Noonu it, xar-yoonu kër Yàlla ga dagg na ñaar, te loolu won ne sellug ak solo yi nekkoon ci liggéeyu sarax ya jóge na fa. Waxtu wi jot na ngir saraxu suuf si ak saraxu ndaje si bàyyi.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
«Benn waxtu bu nekk benn ayu-bés — juróom-ñaar at — jeex na ci A. D. 34. Noonu, ci sànni xeer yi ñu reyé Stephen, Yawut yi tëj nañu ci mujj seen bañ xebaar bu baax bi; taalibey yi, ñi ñu tasaaroo ndax fitna, “dem nañu fëpp di waare kàddu gi” (Jëf ya 8:4); te gannaaw loolu tuuti, Saul mi doon fitnaakat bi soppeeku na, nekk Paul, ndawul xeeti ñi dul Yawut.» The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Ci at ak 34, ay bés bu sell bi (ñeent-fukk ak juróom-ñaar téeméeri fan ak ñaar-fukk), jeex na, te Israayil gu yàgg gi ñakk na seetam ak Yàlla; jamonoy seetlu ba noppi na ci seen kaw. Ci waxtu woowu, mbugal bi waroon a dal ci Israayil gu yàgg gi ndax bàyyi kóllëre gi, ak ndax daajale Doom Yàlla ji, dafa nekk ci suuf yoonu àtteb jëfkat bu Yàlla. Yàlla, ci yàgg a muñam ak yërmandeem, yale na alag Yerusalem ba ci ñàkk mi ak alag mi aju ci atum 66 gannaaw Krist ba ci 70 gannaaw Krist.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Aayaat yi nekk ci Daniel sarax fukk ak juróom-ñaar, yi wone ayu-bés bi Almasi bi dëggal kóllëre gi, noonu itam lañuy wone ne Room gu pagan (buur bi di ñëw) dina yàq dëkk ba ak kër yàlla ga; waaye Yàlla, ci yàggte gu fees ak yërmande, mayoon na doom-i Israyil gu mag ba waxtu ngir dégg xibaar bu baax bi te jël dogal, ni seen baay yi ko defee woon ci juróom-ñaar at yi ci liggéeyu Almasi ak taalibe yi ci seen biir.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
«Diir lu ñent-fukki at ci ginnaaw ba Yeesu Kirist moom ci boppam waxee àtteb Yerusalem, Boroom bi yéexaloon na ay mbugalam ci kaw dëkk ba ak xeet ba. Yàgg-yàgg gu doy waaroon na ci lu Yàlla muñaloon ñi bañ xebaaru jàmmam ak ñi rey Doomam. Léeb bu garab gu meññul meññ rekk moo doon misaalu li Yàlla doon def ak xeetu Yawut yi. Ndigal li génnoon na: “Daggal ko; lu tax mu di yombal suuf si?” (Luke 13:7), waaye yërmande gu Yàlla dafa ko bàyyiwoonaat ab diir bu gàtt. Am na woon ba tey ñu bare ci biir Yawut yi ñu xamul woon taxawaayu Kirist ak liggéeyam. Te itam, doom yi gisuñu woon walla jotuñu woon ci yoon yi ak leer gi seen way-jur yi xeebaloon. Jaarale ko ci waareg ndaw yi ak seen àndandoo yi, Yàlla dina leen taxawal leer; dees na leen may ñu gis ni kàddug yonent yi amee na, du ci juddug Kirist ak dundam rekk, waaye itam ci dee gi ak dekkiwaayam. Dëkkandoo yi àtteesuñu leen woon ngir bàkkaaru seen way-jur yi; waaye bi ñu bañee leer gépp gi ñu joxoon seen way-jur yi, te boole ko ak leer gu yokku gi ñu leen maye woon ci seen bopp, ñu nekk nañu bokk ci bàkkaari seen way-jur yi, ba matale nattub seen ñaawteef.»
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
“Yàlla muñ na lu yàgg ci digganteem ak Yerusalem, waaye loolu dëggal rekk Yawut yi ci seen dëgër boppu bañ a tuub. Ci seen bañ ak seen metital taalibe yi Yeesu, dañoo bañ joxeb yërmandé bu mujj bi. Noonu Yàlla dindi na leen ay aaroom, te dindi it kàttanam gu daan tere Seytaane ak ay malaakaam; réew ma nag bàyyiku woon na ci nguurug kilifa ga mu tànn woon. Doom yaam weddi woon nañu yiwu Almasi bi leen di may doole ngir noot seen bakkan yu bon; léegi nag yooyu nekk nañu leen a noot. Seytaane yëngal na yéene yu gën a metti te gën a suufe yu nekke ci xol. Nit ñi dootuñu xalaat; weesu nañu woon xel—yëngu ci coono rekk ak mer gu gumb. Ñu nekk mel ni ay Seytaane ci seen mbugal. Ci njaboot, ak ci réew mi, ci diggante ñi kawe ak ñi suufe, amoon na xel mu bon, kiñaan, bañ, xuloo, fippu, bóome. Fépp amuloon kaaraange. Xaritoo ak bokk deret di jébbante. Baay ak yaay daan rey seen doom, te doom yi di rey seen waajur. Boroom kilifay nit ñi amuñu woon kàttan ngir kilifoo seen bopp. Yéene yu amuloon kilifteef def nañu leen ay nootkat. Yawut yi nangu woon seede yu fen ngir daanxal Doomu Yàlla bu amul tooñ. Léegi nag, accusaasioŋ yu fen tax na seen bopp sax nekk ci ragal. Ci seen jëf yi dañoo doon wax lu yàgg naan: ‘Taxawal Bu Sell, mi Israyil, mu tàggu ak nun.’ Esayi 30:11. Léegi seen bëgg-bëgg jot na. Ragalu Yàlla sonaalu leenatul woon. Seytaane moo nekk woon ci boppu réew mi, te kilifay nguuru ak yu diine yi gën a kawe nekk woon nañu ci suufu sañ-sañam.” The Great Controversy, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Niki Kirist mooy yonnenta Kóllëre gi, dafa jëkk a liggéey rekk ak Yawut yi. Ci atum 34, ba ñu di sànni Setefen ay doj, xebaar bu baax bi dem na ca ñi dul Yawut; te jamonoy àttey Yàlla buy sàmm ay dogal agsi na, doonte Yàlla, ci yërmandeem, yebaloon na waxtu woowu lu mat a tollu ci ñeent-fukki at.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Naka laajkat bu Kóllëre gi, ci matal kàddu Malasi saañu ñetteel bi, Almasi dafa setal kër Yàlla ñaari yoon. Def na ko ci ab jamono buñu tàggale woon ndax askanu kóllëre ga ca jamono ja, ñi ñuy weesu te fase leen séy, ak itam ndax ñi doon askan wu bees wiñ tànn. Bi jamono jooju jeexee, jamonoy àtteb Yàlla buy doxal mbir yi tàmbali na. Yaxya Miy Sóbale mi mooyoon ndawsi bi xàll yoonu liggéeyu Almasi ci taxawal askan wu bees wuñ tànn, wi muy dugg ak moom ci kóllëre.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Ñaari sell ñaari set-setalu kër Yàlla yi doon nañu ay jàngale yu feeñal ngir wone liggéeyu Kirist ci sellal kër alxuraan bi. Su Yonnent bi ci Kóllëre gi fekkee bët ci Maleesi yaatu ñetteelu sura, mooy sellaal te di dindi itam sobé yi ci doomi Lewi, ngir amal sarax su mel ni ci fan yu jëkk ya.
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 3:2–3.
Waaye kan mooy man a muñ bés bu ñëweem? te kan mooy taxaw bu feeñee? ndaxte moom mel na ni safara buy seet setal, te ni saabu bu ñuy raxase mbubb. Dina toog ni kuy seet setal xaalis, te setal ko; dina setal doom yi Léwi, te sellal leen ni wurus ak xaalis, ngir ñu man a joxe Boroom bi sarax bu jub. Su boobaa saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ci fan yu yàgg ya, ak ni ci at yu jëkk ya. Malasi 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Malasi wet gu ñett, ak ñaari setalug kër Yàlla yi dañuy tektale matug ngëmug doomi Lewi, mi Yonnente Kóllëre gi matal. Matug ngëmug doomi Lewi mi, setalug wurus mooy ko tektale.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
«War na am, ci ñépp ñi am benn doole walla benn juróom-ñaari jëfandikukat ci sanitarium bi, bokk ci topp bëgg-bëggu Yàlla, suufeel sa bopp, ubbi xol bi ngir jëfandikoo ju tedd ci Xelmu Almasi bi. Wurus wi ñu natt ci safara bi dafay tektal mbëggeel ak ngëm. Ñu bare dañuy nekk lu tollu ci amul mbëggeel. Wóor-sa-bopp dafay gumbal seen bët ci seen soxla gu mag. Am na soxla gu wér te taxaw ci soppeku bés bu nekk ci Yàlla, ak benn bees, xóot te bés bu nekk, ci dundug diiné bi.» Testimonies, volume 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malasi yenn ñetteel, ak ñaari setalug kër Yàlla yi daan nañoo tektale matug xam-xam mi yokku ci biir ñi ñuy Boroom xel yi, di doom Lewi yi; loolu nag Yonnent Kóllëre gi moo ko matal. Matug doom Lewi yi dañu koy tektale ci sellalug xaalis bu weex bi.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Kàddu Boroom bi ay kàddu yu sell lañu; mel ni xaalis bu ñu seet ci safara su suuf, ñu setal ko juróom-ñaari yoon. Sabóor 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Ndaw kóllëre gi dafa war a setal doomi Lewi ni xaalis ak wurus. Kàddu Yàlla mooy li di setal, ndaxte ñuñ setal mooy ñu jubal te sellal.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sellal leen ci sa dëgg; sa kàddu mooy dëgg. Yowaana 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Yowaana Miyulla ji moo doon ndaw la buy waajal yoon wi ngir Yonnenta Kóllëre gi ci njëlbéen matug ñetteelu saaru Malasi, te ndawtalam ci wàllu loolu amoon na ñenti jëfandikoo. Liggéeyam dafa boole woon xamale jëf ju sellal gi Yonnenta Kóllëre gi war a matal, ak ne jëf ju sellal ji ñu mataloon dafa mel ni jëf ju balayaatar njël. Mu xamale it ne waa tànn yi njëkk ya dañoo nekkoon ci yoon wu ñuy romb. Mu indi itam ndawtal Laodise ci ñoñu Yàlla, ba tax mu won leen seeni bàkkaar ak bàkkaari seeni baay. Mu teg lépp loolu ci biir wér-gu-yaramu “mer mu ngi ñëw.” Liggéeyu ndaw li waajaloon yoon wi, moo doon jëf ju nit ki ko def nekkul woon ku mas a jot njàng ci sistemu njàngum ñoñu ñuy romb.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
“Ci Yowaana Miyëtiisakat bi, Boroom bi yékkati na ngir boppam ab yonnentukat ngir waajal yoonu Boroom bi. Waroon na indil àddina seede gu dëgër te dul ragal ci yedd ak ci xaste bàkkaar. Luuk, bi muy yégle ndawam ak liggéeyam, nee na: ‘Te dina jiitu kanamam ci xel ak kàttanu Ilyaas, ngir delloo xol yi baay yi ca doom yi, ak ñi dégluul ca xam-xamu ñu jub ñi; ngir waajal Boroom bi xeet wuñu ko waajal’ (Luke 1:17).”
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Farisen yu bari ak Saduceen yu bari ñëw ci sóobu Yaxya bi, te bi mu waxee ak ñoom, mu ne: «Yéen njuróom ñiir yi, kan moo leen artu ngir ngeen daw merum Yàlla miy ñëw? Kon nag, jurleen meññent yi yelloo ak tuub seen bàkkaar; te buleen xalaat ci seen bopp ne: Nun, Ibraayma mooy sunu baay; ndaxte maa ngi leen koy wax, Yàlla man naa jële ci doj yii, saxal ay doomal Ibraayma. Léegi itam, mbaxana mi tëj na ba noppi ci reen garab yi; kon nag, bépp garab gu jurul meññent yu baax, dees na ko gor, sànni ko ci safara. Man nag, maa ngi leen sóob ndox ngir ngeen tuub seen bàkkaar; waaye Ki di ñëw sama ginnaaw, moo gën a am doole sama kaw, te sax yelloo mauma yóbbu ay dàllam: Moom dina leen sóob ak Xel mu Sell mi ak safara: moom mi yor ub fànnaam ci loxoom, dina setal bu baax toolam wépp, dajale dugubam ci saq; waaye muy lakk mbus mi ak safara su dul fey mukk» (Matthew 3:7–12).
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“Baatu Yàlla Yaxya jolli woon ni buxar. Koomisiyoŋam mooy: ‘Woneel sama xeet seeni bàkkaar, ak kër Yaagóob seeni bàkkaar’ (Isaiah 58:1). Moom jotul woon benn njàngum nit. Yàlla ak bindu àddina ñoo doon ay jàngalekatam. Waaye amoon na ku war a xàll yoon wi kanam Kirist, ku am fit ngir denc baatam ni yeneen Yonent yi jamono yu weesu, di woo xeet wi yàqu ba mu tuub.” Selected Messages, téere 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller moo doon ndeyjoor ñaareel bi woon dafa waajaloon yoon wi ngir Yonnente Kóllëre bi, te nitam ak liggéeyam Miller dañoo leen woon misaaléefee ci Yahyaa Mbay Miizz.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“Junni war a ngi jiite ngir nangu dëgg gi William Miller waare, te Yàlla taxaw ci ay jaamam yu ñu yégle ci xel ak kàttanu Elii ngir yégle xibaar bi. Ni Yaxya, ki jiitu woon Yeesu, ñi doon waare xibaar bu tar bii dafa leen gën a sonnal ba ñu teg ngàmbi gi ca rootu garab gi, te woo nit ñi ñu jur meññef yu yelloo ak tuub seet.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Yawut Yude yi diisoo jamono Kirist bi, yóbbu nañu leen ngir wóolu ci ab yégle gu dul dëgg ci Mbóot mi. “Messiah” mooy kàddug Ebrë bu yem ak kàddug gereg “Christ,” te li mu tekki mooy “ki ñu fal ci diwlin.”
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Kàddu gi Yàlla yónnee ci ñi bokk Israyil, di waare jàmm ci Yeesu Kirist: mooy Boroom bépp: kàddu googu, maa ngi wax, yéen xam ngeen ko, mi siiwoon ci biir réewum Yudee gépp, te tàmbalee Galile, gannaaw sóob bi Yaxya doon waare; ni Yàlla falewoon Yeesu Nasaret ak Xel mu Sell mi ak doole; moom mi daan wër di def lu baax, di faj ñépp ñi Seytaane nootoon; ndaxte Yàlla nekkoon ak moom. Jëf ya 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
“Messiah” ak “Christ” ñoom ñépp dañuy tekki “ki ñu diw”. Ñu diwaloon Christ ci saaraam bi, ba tax ci waxtu waxtu, nekkoonul Messiah walla Christ ba keroog saaraam ba. Saaraam boobu mën na déggal ci wàllu yonent gi ak wàccug malaaka mi nekk ci Révélation sapitru fukk, mi wàccewoon ci 11 Ut 1840, te itam mu dëppook ak wàccug malaaka mu mag mi nekk ci Révélation sapitru fukk ak juróom ñett, mi wàccewoon ci 11 Sàttumbar 2001. Ñetti màndarga yi ci yonent gi dañuy wone feeñug Xel mu Sell mi ci taw bu mujj ba.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Yawut Yude yu diiraan ak wax ju jéexoñoo, dañoo saxoon ci njubadi gu dul dëgg, di yégleb yonent bu fals ne Mesiya bi dina taxawal nguur gu ci suuf, gu dëgg-dëgg, fa xeet wu Israyil di nguuru àddina bi. Loolu nekkoon yégleb bu fals buy dig “jàmm ak barkeelu dund”.
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Bataaxalu William Miller amoon na ñaari mbir yu mag. Ki jëkk gi mooy jëfandikoo kàdduy yónent yi ci waxtu, yi firndeel sàmm-setalug kër-yàlla gi; te ñaareel bi mooy bañam teg ci tekkiinu katolig bi ci mil at yu mag yi, bi Protestaŋ yi daan gëmm. Gis-gisu mil at yu mag yooyu, te di wax ne mooy junni at yu jàmm ak yokkute, dafa mel ni gis-gisu dëggadi Mesiya bi ak nguuram, gi Yawut yu bëre-bëre yi daan yor.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Ñaari seede yooyu dañuy xamale benn yégle gu dul dëgg gu ci tawub mujj ba, buy dig “jamm ak yokkute” ci ñetteelu ak mujjug matalewu jaar-jaaru ndaw li yónnee bu waajal diir bi Yonnent biy Yonnent bu Kóllëre gi di ñëw bëccëg ci këram. Sa yégle gu dul dëgg gu tawub mujj ba, dañu ko xamale ne mooy benn yégle gu “jamm ak kaaraange”, te mu juuyoo ak yégle Yaxya Miy Sòob, mi xamale ne “bépp garab gu meññul a jur meññ bu baax, dañuy ko dagg te sànni ko ci safara,” bu “merug bi di ñëw” aksee. Te itam, loolu dafa ame woon ndenc ci kàddu Miller bi mu xamale ne du am junni at yu jamm, ni Katoligis di jàngale; ndaxte bu Boroom bi dellusee, dina alag suuf si ak leerug ñëwëm.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Te yéen it ñu sonal, ngeen noppaliku ak nun, bu Boroom bi Yeesu feeñee jóge asamaan, ànd ak ay malaakaam yu am kàttan, ci safara buy tàkk, di feyyu ci ñi xamul Yàlla, ak ci ñi toppul xebaar bu baax bi jëm ci sunu Boroom Yeesu Kirist: ñoom dinañu daj mbugal mu di alkati gu dul jeex, soreek kanamu Boroom bi ak ndamu dooleem. 2 Tessalonik 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Ñaariñ ñaar yi njëkk, yi waajaloon Yonnent bi ci Kóllëre ngir mu dugg ci kóllëre ak benn xeet bu bees bu tànn, feeñal nañu ne benn yégleb tëbbu “jàmm ak kaaraange” bu ndawug tawub mujj, bi ñu sosoon ci ñetteelu maasug Adventism bu Laodise, Seexina yàlla na ko defar ngir tere Adventism bu Laodise ci ñeenteelu maas bi mu xam wërug Lislam, ni ko ŋërëmale Ñetteelu Musiba bi.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Ci biirug sellaal gi ñuy amal ngir ñi doxaloo ak doom Lewi yi, ki war a ñëw gannaaw Yaxya miy sóob nit ñi ci ndox, dafa war a setal bu baax te “sellaal” bëj-góoram, ak pepp bi nekk ci ay loxoom. Liggéey boobu, Kàddugam moo koy amal.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“ ‘Ku nekk laayam nekk ci loxoom, te dina sellal bu baax bérabam bu ñu di dóor pepp, te dina dajale dugubam ci saaxu ndamb.’ Màttaa 3:12. Loolu moo bokkoon ci waxtuy setal. Jaarale ko ci waxi dëgg, pepp mi dafa doon tas ak dugub mi. Ndaxte dañoo bare woon ci jubluwaay ak soppiku bopp, ba bañ nangu yedd; te dañoo bëgg àddina lool, ba bañ nangu dund gu woyof, ñu bare dëddug nañu Yeesu. Te ñu bare tey itam ñoo ngi def noonu. Xel yi dañuy jéemal tey, ni ñu jéemale woon taalibe ya ca jàngu Kafarnawum. Bu ñu yóbboo dëgg bi ba ci xol, dañuy gis ne seen dund àndul ak coobare Yàlla. Dañuy gis ne soxla nañu soppi gu mat ci seen bopp; waaye bëgguñu jël liggéey bi ñuy weddi bopp. Moo tax dañuy mere su ñu fésalee seeni bàkkaar. Dañuy dem, xol di metti leen ndax loolu, ni taalibe ya bàyyewoon Yeesu, di xonx, ‘Wax jii metti na; kan moo ko man a dégg?’” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Bataaxalu tawfeex ji mujj bi mooy “werante” bi nekk ci saa su ñaareelu ci téere Habakuk, te mooy kàddu yi dëgg, yi di weesoo pepp ak dugub. Wéetale woowu mooy sellal gi Yonnent bi ci Kóllëre gi def. Ci jaar-jaari Millerite, bataaxalu Daniel saa su juróomeelu, aaya fukk ak ñeent, jur na sellal ba mu jëkk a yàqu, te taxawal jamono ju yàgg ji nekk ci Habakuk saa su ñaareelu ak léebu fukki janq yi ci Macë saa su ñaar-fukk ak juróom. Ba bataaxalu Yuuxu Guddi gi mattee gën a dëgg ci 22 Oktoobar 1844, mu jur sellal gu gën a réy. Noonu la Yonnent bi ci Kóllëre gi dikk bët set weccee, tàmbali sellal ak laabal gu mujj ga. Yëngu-yëngu bi weesoo woon ci ñaari sellal ak ñaari laabal ci ñetti yi, dafa lajj ci ñetteel bi, ba yonnee ko ca màndiŋu Laodise ca atum 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Ci jaar-jaaru Millerite bi, Protestante yi ñu jëkk a setal leen ak baat yi dëgg; gannaaw ga, yëngu-yëngug malaaka bu njëkk bi itam ñu ko setal ci ñëwug ñetteelu bataaxal bu nattu. Waaye ñi doon tabaxkat yu kër-guurug Millerite ga ci biir ñeent-fukk ak juróom-benn at yi, daldi 1798 ba 1844, dañoo lajj ci ñetteelu nattóo boobu, mi agsiwoon 22 Oktoobar 1844, doonte sax dañoo matale naxteg fukki janq yi ba mu mat sëkk.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Ñu bari ñi génn ngir daje ak Boroom Céet bi ci yégle yi malaaka bu njëkk ak bu ñaareel bi, bañ nañu bu ñetteel bi, moom yégle gu mujj gi di ndëgëm gu mujj gu war a jox àddina si; te benn taxawaay bu mel noonu lañuy jël itam bu ñu waxee woote gu mujj gi.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
«Waral bu nekk ci lépp lu ko teg mooy lu war a seetlu ak moytu bu baax. Nun dees nu melal muy ci janq yu xam-xam yi walla ci janq yu ñàkk xel yi.» Review and Herald, 31 Oktoobar, 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Jammu waxu yonnent bi tàmbalee ci dikkug malaaka bu ñetteel bi ci 22 Oktoobar 1844, dafayoon lu lajj, te mu jeexee ak fippu 1863. Ci atum 1850, Sëriñ bi bu jigéen White bindoon na bataaxal bii di topp:
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
«Boroom bi may ma gis-gis bu am ci bésu 26i Sanwiye, te dinaa ko nettali. Gis naa ne yenn ci askanu Yàlla da ñooy xelul te nelaw ci seen xol; dañoo mel ni ñoo taxaw ci genn wet rekk ci yeewu, te xamuñu jamono jii nu nekk léegi; te “nit ki” ak “balab bu setal suuf” bi dugg na, te yenn a ngi ci loraange ngir ñu balay leen. Maa ngi ñaan Yeesu mu musal leen, mu muñal leen tuuti waxtu, te na leen gis seen ragal gu metti, ngir ñu man a waajal seen bopp bala muy baaxul ba fàww. Malaaka ma ne: “Yàqute ngi ñëw ni mbëj gu réy buy wër.” Maa ngi ñaan malaaka ma mu yërëm te mu musal ñi sopp adina si, te taqoo ak seen alal, te bëgguñu dagg seen bopp ci moom, baña saraxal ko ngir gaawal yonnent yi ci seen yoon ngir dundal xar yu xiif yi, ñiy dee ndax ñakk lekk wu xel mu sell.»
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Bi ma doon nit ñi néew doole di dee ndax ñàkk dëgg gu tey ji, te yeneen ñi wax ne gëm nañu dëgg gi di bàyyi leen ñuy dee, ndaxte dañuy jàppaleul jumtukaay yi war ngir yóbbu liggéeyu Yàlla ba kanam, gis-gis boobu metti woon na lool ci man, ba tax ma ñaan malaaka ma mu dindi ko ci man. Gis naa ne bi mbirum Yàlla laajee lenn ci seen alal, ni waxambaane wi ñëw ci Yeesu, [Matthew 19:16–22.] dañuy dem ak naqar; te neexul dara sax, mbugal mu fees di daw wépp dina romb leen te sweeppi seen yëf yi yépp dem, te su boobaa jotul na ngir saraxal alalu suuf, ak dajale alal ca asamaan.” Review and Herald, 1 Awril 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
Ci atum 1850, góor gi doon setal pënd bi jëkk na aksi. Ci 22 Oktoobar 1844, Yonnent bi ci Kóllëre gi dikkoon na bu yéeguloon ci ay kërëmam, te mu tàmbali liggéeyu sellal ak laabal doomi Lewi yi.
We will continue this study in the next article.
Dina nu jotaat ci jàngat bii ci bind bi ci topp.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Léegi ñu ngi nattu te di seet xol yi, te ñu barey ñu ngi jaar ci benn yoon bi ñi bàyyi Kirist jaaroon. Su leen Kàddu gi nattu, dañuy bañ Jàngalekat bu Yàlla bi. Su leen yeddalee ndax seen dund gi bokkul ak dëgg ak njub, dañuy dëddu Musalkat bi; te seen dogal, ni dogalu taalibe yaa nga xam ne li leen merloo woon, duñu ko delloo mukk. Duñu doxaat ak Kirist. Noonu la baat yii di mat: ‘Ku ñuul bi am na ay loxo ci loxoom, te dina setal bu baax mbeddam, te dajale dugubam ci saq bi.’” Signs of the Times, 15 Mee 1901.