We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Nu ngi di samp ci sunu bopp ndigalu yonent buy wone ne ko Ganaar gu askanu Yuda santoon na ci liggéeyam buy ubbi juróom-benn benni aay yi mujj yi nekk ci Daniel fukk ak benn, ci “waxtu mujj ga,” ci atum 1989, ba Unión Sovietik tasaroon ndax jàppante bu sutura bi doon diggante Ronald Reagan ak baabooru Room. Nu wone na nu ne jëfandikoo yu ñetti yi ci Room ak mbëggeelu Babilon di xamle jigéen ji ak rab gi mu war ci kawam te mu nguur ci kawam ci Peeñu 17.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Nataalu jigéen ji ak rab gi ci ay saar yu fukk ak ñaar ak fukk ak ñett yi dafay wone àtte gu yokkute gi Yàlla di yóbbu ci Babilon bu Bees bi, tambalee ci yoonu Dibéer bu war a ñëw ci lu gaaw, te di yàgg ba ker Michael taxaw, ba xel nit ñi tëj. Gannaaw jamono jooju mooy bàyyi kër gu njëkk gu Àtte Yàlla buy doxal te ñu matale ko ak jaxasoo gu yëremam. Waaye bi juróom-ñaari mbas mujj yi ñëwee, amul yërmande yu jaxase ak àtteem yi. Ñaari jéego yii itam ñooñu lañu gis ci Àtteb Seetkat bi, mi tàmbalee 22 Oktoobar 1844. Àtteb seetkat bi tàmbalee ak seet ak àtteb ñi dee ba noppi, te 11 Sàttumbar 2001, Àtteb Seetkat bu ñiy dund bi tàmbalee.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Àtteg nit ci dund mi itam ñaar laaj lañu ko séddale, te bu njëkk bi tàmbalee ci 11 Septambar 2001, ak seetlu ak àtteb ñi nekk ay aji-wut ngir bokk ci téeméeri ak ñeent-fukk ak ñeenti junni, ndaxte àtte mi dafa tàmbalee ci kër Yàlla. Àtteb seetlu bu ñi dee jotoon, ñi nga xam ne seen tur rekk lañu daan bind benn yoon ci seen dund ci téereb dund. Noonu turi ñi dee yi ñu bindoon te di leen waññi, ñu daldi leen méngale ak téereb bàkkaar yi. Su fekkee ne am nañu bàkkaar yu ñu waxul woon, dañuy far seen tur ci téereb dund. Àtteb seetlu bu ñi dund moom, ñu ko määnalee ne dafa tàmbalee ci kër Yàlla, waaye ca àtteb seetlu bu ñi dee, amul woon soxla ngir benn melokaan boobu.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Ci àtteb bu nekk ci kaw ñi dëkk, Kàddug Yàlla bañul woon wone ne àtte boobu, bi muy jamono jiirug téeméer ak ñeent-fukk ak ñeent junni, tàmbalee na ca Yerusalem, di kër Yàlla. Biibël bi itam joxe na beneen seede gu jub ci dëgg googu.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Ndaxte jamono ji agsi na ba àtte bi war a tàmbalee ca kër Yàlla ga; te su fekkee ne ci nun la njëkka tàmbalee, lan mooy doon mujjug ñi déggadi xebaar bu baax bu Yàlla bi? 1 Peter 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Nattu ñi dund yi tambalee na ca Yerusalem, kër Yàlla ga, te am na waxtu wu xamle bu nattu googu di tàmbali. Nattu ñi dund yi tambalee na ca Yerusalem bu bindkat bi yor potalu meññ wi romb ci biir Yerusalem, di def màndarga ci kaw góor ñi ak jigéen ñi di jooy tey ñaan ndax ñaawtéefi yépp yi ñuy def ci kanam mbooloom Yàlla gi ak ci réew mi it.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Këlëf gi dul topp xebaar bu baax bi, ñu xam ko ci Peeñu Yàlla saar ñaareel-ñett, te mu taxaw ci jëfandikook ñi ñuy wax ñaar-fukk ak ñent junni; fa Yowaana di leen sant mbooloo mu réy mi. Mbooloo mu réy mi dafay teewal wàll wuy xol yi di dund, ñi ñuy àtte ci jamono ji ñuy àtte ñi di dund, te ñoom jëfandikooñu yoonu Yàlla ba mat, ndaxte da ñu doon jaamu ci bésu jant bu baab bi. Bu yoonu Dibeer bi di ñëw lu gaaw ci États-Unis, ñi malaaka mi yor ndoxum bindkat bi ci Esekiyel saar juróom-ñent tàmme ci ñu téj seel, te loolu itam mooy seel bi ci Peeñu Yàlla saar ñaareel-ñett, dees na leen yékkati ni ràññee. Noonu nag ñi fi nekk tey di toppul xebaar bu baax bi, dees na leen laaj ndaxte bésub noflaay bu juróom-ñaareel ba.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Waaye Kiristaan yu jamono yu weesu woon sàmm nañu dibeer, te dañuy xalaat ne ci loolu lañuy waccal bésu Noppalu Biibël bi; te léegi itam am na Kiristaan yu dëgg ci bépp kerk, bañu ci teq ndaje gu Room-Katolik gi, yu gëm ak xol bu sell ne dibeer mooy bésu Noppalu bi Yàlla dogal. Yàlla nangu na seen jëfandikoo xol bu jub ak seen njubte fa kanamam. Waaye buñu dogalee ci yoon ngir waccal dibeer, te adduna bi leerloo ci wareef bésu Noppalu bu dëgg bi, kon ku xaddu ndigalu Yàlla ngir topp ab sàrt bu amul keneen boroom sañ-sañ lu gën Room, dina ci loolu teral papis bi ci kaw Yàlla. Moo ngi jox Room ak kàttan gi di séqal sàrt bi Room teg woon màggal. Moo ngi jaamu rab wi ak nataalam. Bu nit ña ba noppi bañee sàrt bi Yàlla wax ne mooy màndarga sa boroom-sañ-sañ, te di teral ci wàllam li Room tànn ngir nekk màndargay sa nguuram, kon dinañu ci loolu nangu màndargay toppandoog Room—‘màndargay rab wi.’ Te du ba ker ceebo jëf ji mel noonu leer na ci kanamu nit ña, teñu indi leen ba ñu tànn diggante ndigali Yàlla ak ndigali nit, la ñi sax ci xaddu ndigal dinañu jot ‘màndargay rab wi.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Bannéeru ñi ñu muuraale mooy ki woo ñi déggul xebaar bu baax bi ngir ñu dellu ci dégg-dëgg.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Te ci bés ba, dina am garab gu Yese di doon taxawa ni màndarga ngir xeet yi; ñoom xeeti xare yi dinañu ko seet, te noflaayam dina tedd ci ndam ak màggal. Te dina xew ci bés booba ne Boroom bi dina yokkati loxoom ñaareel yoon ngir jotaat ndawtalu askanam wi des, ci Asiri, ak ci Misra, ak ci Patros, ak ci Kuus, ak ci Elam, ak ci Sinar, ak ci Hamat, ak ci dunu géej gi. Te dina yékkati màndarga ngir xeet yi, te dina dajale ñi ñu génne ci Israyil, te boole ñi tasaaroo ci Yuda, jóge ci ñeenti xibaar yu àddina si. Isaaya 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Ñi feek ñi déggadi xebaar bu baax bi léegi, dañuy àtteel leen fekk ñu ngi dund; waaye seen àtteel war na topp àtteelu seetkat bu ñi dund, maanaam téeméeri junni ak ñent fukk ak ñent junni, ndaxte mënuñu leen a artu ludul ci gis góor ak jigéen yu yor màndargay Yàlla bi biir jafe-jafeb yoonu Dibeer buy ñëw léegi.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Liggéeyu Xel mu Sell mi moo di tax ba àddina bi xam bàkkaar, njub ak àtte. Àddina bi mënul a yëg waare ci ndigalu njubte lu dul ci gis ñi gëm dëgg gi, ñu sellal leen ci dëgg gi, di jëfandikoo ndoorte yu kawe te sell, di won ci anam gu kawe, gu yéeg, rëddoo bu leer nekk ci diggante ñiy sàmm santaane Yàlla yi ak ñiy tëral leen ci seen tànk. Sellalug Xel mi moo di màndarga wu biral wuute gi nekk ci diggante ñi yor sélleefu Yàlla ak ñiy sàmm bésub noflaay bu dul dëgg. Bu nattu gi ñëwee, dina leer ne lu di màrkaasum rab wi. Mooy sàmm Dibéer. Ñi, gannaaw ba ñu déggee dëgg gi, tey wéy di jàpp bés boobu ne ku sell la, dañuy yóbbu firndeelub nit ku bàkkaar ki, ki foogoon ne mën na soppi jamono ak yoon yi.” Bible Training School, 1 Desàmbar 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Àtte gu yoon ngir jëfe àtte bi, foofu la liggéeyu ñetteelu Eliya mat, di tambali ci yoonu Dibeer bu agsi nag. Moo tax mu am ñaari xàjj yu ànd ak waxtu; ci njëkk bi, àttey Yàlla dafa lacc ak yërmande ngir ñi déggul tey xebaar bu baax bi, te gannaaw loolu juróom-ñaari mboolem musiba yu mujj yi lay topp, ñuy tuur leen ci kaw, te yërmande amul.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Jamono jàngat buy soppikoo du yàggati dara. Léegi Yàlla mingiy dindi loxoom buy tere lu bon ci suuf si. Yàgg na di wax ak góor ñi ak jigéen ñi jaarale ko ci liggéeyu Xelam Mu Sell mi; waaye dégguñu woote bi. Léegi miy wax ak ay nitam, ak àddina si, jaarale ko ci àtteyam. Jamonoy àtte yooyu mooy jamonoy yërmande ngir ñi amaguñu ba tey fursat ju ñuy jàng xam li di dëgg. Boroom bi dina leen xool ak lewet. Xolam buy yërëm jéggal na ko; loxoom sax mi ngi yàggloo ngir musal. Nit ñu bare lool dinañu leen nangu ci kër gu wóor gi, ñoom ñi dégg dëgg bi ngir yoon wu njëkk ci fan yu mujj yii.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Ñi déggoo yi déggul xibaaru jàmm bi, ñoom la “gëstu yi ci des” yi, yi Yeesu dige woon a woo, te dinañu dégg baatam bu leen woowee.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Am naa ay xarit yu bees itam, yu bokkul ci ngii juróom; war naa leen itam indi, te dinañu dégg sama baat; te benn juróom rekk dina am, ak benn sàmm. Yowaana 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
“Baati” bi ñuy dégg mooy ñaareelu “baat” bi nekk ci Pexe gu ñaar-fukk ak juróom-ñett, bi di wax ak baat bu réy ci waxtu yoonu dibeer buy ñëw léegi, ba attebu jigéen ju ñaw ju mag ji yollu ñaari yoon, ndaxte feesna koppam bu mu ñuy muñale ci bàkkaar.
“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 ne: “Gis naa beneen malaaka wàccé ci asamaan, mu am kàttan gu réy; te ndox mi leer ak ndamam. Mu wax ci doole ak baat bu réy ne: Bàbiloŋ bu mag bi daanu na, daanu na, te mu nekk kërug rab yi” (Peeñu 18:1, 2). Lii mooy benn yégle bi malaaka bu ñaareel bi waxoon. Bàbiloŋ daanu na, “ndaxte moo naanloo xeeti àddina yépp biiñub merum njaloom” (Peeñu 14:8). Lan mooy biiñ boobu?—Ay njàngalem yu jubadi. Moom jox na àddina sepptu bu dul dëgg, ci bopp Sepptu bu ndigël bu ñeenteel bi, te dellu na wax fen boobu Seytaane njëkk a wax Eva ci Eden—ne ruu amul dee. Bari njuumte yu bokk ci loolu la siiwal ba fu nekk, “di jàngale ndigali nit ñi muy njàngale yu yoonu Yàlla” (Macë 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.
“Ba Yeesu tàmbalee liggéeyam bu askan wi di gis, moo sellal Kër Yàlla gi ci ay sosal yu bon yu xàjjaale woon santugam. Te ci biir jëf yu mujj yi mu defoon ci liggéeyam, am na ñaareel bi mu sellalee Kër Yàlla gi. Noonu itam, ci jëf ju mujj ji ngir artu àddina si, ñaari woote yu wuute ñoo jëm ci kilifte yi. Yëgleb malaaka ñaareel bi mooy: ‘Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte moo naanloo xeeti réew yépp biiñu biiñal ci biiñu merum njaaloom’ (Peeñu gi 14:8). Te ci xaacu bu réy bi ci yëgleb malaaka ñetteel bi, dégg nañu baat bu jóge asamaan naan: ‘Génnleen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram agsi nañu ba asamaan, te Yàlla fàttaliku na ay tooñam’ (Peeñu gi 18:4, 5).” Selected Messages, téere 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Ci ñëw biir àttebisi Dibéer buy ñëw léegi ci États‑Unis, àtteb gu yokku gu jëfandikukat ci Babilon bu Bees bi dafa tambali, te mujjug jamonoju àtteb ñiy dund di tàmbali ndaxte ñaari àtteb yooyu dañuy yokku ci seen biir. Ñetteelu yónent bi di waajal yoon wi ngir Yonnenta Kóllëre gi liggéeyam moo tegu liggéey bi ci jamonoy àtteb ñiy dund, bi tambalee 11 septembre 2001, te mu jeex bu mujjug ñi féete tey déggul xebaar bu baax bi déggee baatub ñaareelu wi ci Peeñu, sarax 18, te génne Babilon. Liggéey boobu dafay màggal setal ak sellal kër Yàlla gi ci ñaari téeméeri ak ñeent-fukk ak ñeent-fukk ñaar ñi ci njàlbéenu ministèreb yónent bi di waajal yoon wi, te gannaaw loolu sellal ak setal kër Yàlla gi ci mbooloom réy mi ci mujjug ministèreb yónent bi di waajal yoon wi ngir Yonnenta Kóllëre gi.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Ci yoon wi ñëw ci yoonu Dibéeri bi, xeetu kàttanu Yàlla gi amoon ca Pentekot bi dina dellusi.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Kenn ci nun du jot benn dees baaxu Yàlla bi fekk sunuy jikko am na benn xonq walla benn sobe ci kawam. Dañoo bàyyi ci sunu yoon nu faj sunuy ñàkk ci jikko yi, te setal kërug bakan bi ci bépp sobe. Kon nag tawub mujj gi dina wàcc ci sunu kaw, ni tawub njëkk ga wàcce woon ci taalibe ya ca Besub Pentikost....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Yéen bokk yi, lan ngeen di def ci bii magg liggéeyu waajal bi? Ñi di boole seen bopp ak àddina, ñoom dañuy jot melow àddina te di waajal ngir màndargay rab wa. Waaye ñi amul kóolute ci seen bopp, ñi di suufeel seen bopp kanam Yàlla te di sellal seen ruuy ak topp dëgg gi, ñoom ñoo ngi jot melow asamaan te di waajal ngir sello Yàlla ci seen jë. Bu ndigal li génnee te màndarga gi tëjjee ci ñoom, seen jikko dina des set wecc te amul benn sikk ngir ba fàww.” Testimonies, voliyum 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Fii la la, nitteel aada nekk ni benn jafe-jafe ci Kàddug yonent yi mën na tax nit bàyyi tànk, doonte soxlaatul a def noonu. Ci Benteekot ba jamonoy taalibe yi, xibaar bi ñu dooleel woon jëfandikoowuloon ngir yóbbu ko ci xeeti ñi dul Yawut, maanaam ñiy déggadi xibaar bu baax bi ca yoonu dimbali Altine bu ñuy dikk lu gaaw la. Xibaar bi ñu dooleel woon ca Benteekot, yóbbu nañu ko woon ci Israyil gu jëkk ga, ginnaaw ba, diirub ñetti at ak genn-wàll at mujj gi ci seen waxtu nattu mujj ga dafa desoon ci ñoom.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Ñaar fukki ay ayu-bés dogal nañu leen ci sa xeet ak ci sa dëkk ju sell ji, ngir jeexal moytuw yoon wi, ak ngir dindi bàkkaar yi, ak ngir jurale njub ngir tooñ yi, ak ngir indil njub gu dul jeex, ak ngir tëj vision ak waxu yonent bi, ak ngir diwale Ku Sell Ki gën a Sell. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Bataaxal bi ñu dénk ci dooley Pentekot bi, duñu ko yóbbu ca ñi déggul xibaaru jàmm bi ba keraak Sitefen ñu ko sànni ay xeer ci atum 34. Rakku jigéen White dafa bari yoon a firndeel dëgg boobu.
“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 ne: “Moom dina dëggal kóllëre gi ak ñu bare ci benn ayu-bés [juróom-ñaari at].” Ndaxte, diirub juróom-ñaari at ginnaaw bi Musalkat bi tàmbalee liggéeyam, xebaar bu baax bi waroon nañu koo waare ci anam gu gën a xóot ci Yawut ya; diirub ñetti at ak genn-wàll ci Almasi mi boppam; te gannaaw loolu, ci ndaw-ya. “Ci diggante ayu-bés ba, dina tax ba sarax ak saraxu ndaw ba noppi.” Daniel 9:27. Ci bëgg-gannaaru atum A. D. 31, Almasi mi di saraxu dëgg gi, joxeef na ko ci Kalbaari. Noonu itam, mbubb mu sàmm kër Yàlla ga xar na ñaar, di wone ne sellug ak solo gu amoon ci liggéeyu sarax ya, jóge na fa. Waxtu wi agsi woon na ngir saraxu suuf ak saraxu ndaw ba noppi.»
“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 am benn ayu-bés—juróom-ñaar at—mujj na ci A. D. 34. Ba noppi, ci sànni ay doj ci Etyen, Yawut yi daldi tëj ba fàww seen bañ Xibaar bu Baax bi; taalibey yi, ñi ñu tasaaroo ndax fitna, “demoon nañu fépp di waare kàddu gi” (Jëf ya 8:4); te gannaaw loolu tuuti, Sawul mi doon fitnaakat bi soppeeku, daldi nekk Pool, ndaw li yónnee ci xeeti ñi dul Yawut.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Baat bi ñu may doole ca Pentekoost, juróom-fukk fan ak juróom ñaar gannaaw ndekkitey Kirist, dëppook yoonu dibeer bi, fa xibaar bu baax bi di woo juróomaaru gàllankooru Kirist génn Babilon; waaye du woon ba ñetti at ak genn-wàll gannaaw kurwaa bi la Yawut yi “téj seen bañ xibaar bu baax bi,” te noonu bataaxal bi dem ci xeet yi dul Yawut, ñoom ñi nekkoon booba ñu toppul woon xibaar bu baax bi. Lii mel ni ab jafe-jafe ci dëgg-dëgg gëna rëy ndax mi ngi bokk ci wax ne ci atum 34 gannaaw juddug Kirist, Yawut yi téj nañu seen bañ xibaar bu baax bi, ndaxte Sœur White wax na lu wuute ak loolu.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Gannaaw lépp lu jëm ci liggéeyu sarax ak xéewal yi doon na melo buy misaal Kirist, amul woon njariñ bu xóot bu ñu ko teqale ak Moom. Bi Yawut ya tëjéee seen bañu Kirist ba jébbal Ko ngir Rey, dañoo bañe lépp lu mayoon kër Yàlla ak ay sarwitam solo. Sellam demoon na. Mu nekkoon ci àtteb yàqute. Dale ca bés booba, saraxi rendi yi ak liggéey bi ñu ak yawoon amatuñu woon njariñ. Ni saraxu Kayin, wonewuñu woon ngëm ci Musalkat bi. Ci rey Kirist, Yawut ya, ci dëgg-dëgg, dañoo yàq seen kër Yàlla. Bi ñu daajee Kirist ci bant ba, ridaaw bi nekk ci biir kër Yàlla xar na ñaar, dale ca kaw ba àgg ci suuf, te muy won ne sarax bu mag bi te mujj bi joxe na ko, te pexeem saraxi rendi yi jéex na ba fàww.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Ndax Yawut ya tëj nañu seen bañ xebaar bu baax bi ca sàccug Istifaan walla ca bantug Kirist? Jàppandikoo gu mel ni ab juuyoo bii am na njaxlafook ju mel ni ab juuyoo ci jàppale gi di tàggat feeñug kàttanu Yàlla ca Pentekot ak yoonu Dibeer buy ñëw léegi.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Noo bëgg a taxawal lépp lu mel ni am na juuyoo ci bind bi ci atika bu ci topp, waaye bëgg naa fàttali nu ne jéego bii nuy xool moo sukkandiku ci dëgg gi yonent yi wax ne ñoñu Laodise bu Yàlla ci fan yu mujj yi xamuwuñu àtte bi. Jël nañu sunu waxtu ngir xoolaat jamono yi wuute ak mbir yi àtte bi ngir leer nu ni àtteb seetkat bi ak àtteb jëfandikookat bi ñoo bokk ci yoonub Dimaas bi di ñëw gaaw. Ngir man a gis révélation bi ànd ak lu mel ni juuyoo yi nu leen fekki yékkati, waroon nañu dellu xoolaat mbooleem mbir yii.
We will continue this study in the next article.
Dina yokkute njàngum ci nettali bii ci bind bi ci topp.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Katolig yu Room nangoo ne soppi Besub jiis na seen ci bésu Nofla bi am na ndigal seen kër gu màgg gi, te dañuy tudd soppi boobu sax muy firndeel bu ndawul bu ndigalu kawug kër gu màgg gi. Ñoom wax ne, ci seeni sàmm bés bu njëkk bu ayu-bés bi ni mooy Besub Nofla bi, Protestaaŋ yi dañuy nangu dooleem ngir sàkku yoon ci mbir yu Yàlla. Kër gu Room jotul bàyyi xootam ne du juum; te bu àddina ak kër yu Protestaaŋ yi nangee ab Besub Nofla bu dëggul, bi mu sos boppam, fekk dañuy bañ Besub Nofla bu Yexowa, kon ci dëgg-dëgg dañuy nangu xoot boobu. Mën nañu tudd ndigal li ci soppi boobu, waaye njubadi seeni xalaat yomb na a feeñ. Papis bi am na xel bu ñaw ba gis ne Protestaaŋ yi dañuy nax seen bopp, te ci seen coobare dañuy tëj seeni bët ci dëgg yi ci mbir mi. Naka instituutioŋu Dibéer di gën a am ngërëm, moom dafay bég, ndaxte dafa wóor ne ci mujj dina indi àddinay Protestaaŋ gépp ci suufu raayay Room.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Soppii Sabbaat bi mooy tektal walla màndarga sañ-sañu kërce Rom. Ñi xam ne ndigalu ñenteel bi am na ay laaj yu war, te tànn di sàmm sabbaat bu dëggul bi ci bérabu Sabbaat bu dëgg bi, ñoo di ko jox màggal ci dooley boobu rekk moo ko santaane. Màndargay rab wi mooy sabbaatu paap bi, bi àddina nangu ci bérabu bés bu Yàlla tëral.”
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Waaye waxtu wi nit ñi di jot màndargay rab wi, ni ko yonent yi joxee xamle ci kàddug wax jii, jotagul. Waxtu nattu ga jotagul itam. Am na Kiristaan yu dëgg ci bépp kërgëm, te booleesu ci ñoom mbooloom Room-Katolig bi. Kenn duñu ko daan ba kera muy am leer gi te gis warug santaane bu ñeenteel bi. Waaye bu yoonu ndigal gi génnee ngir gaawloo noflaay gu fen gi, te bu yuuxu bu réy bu malaaka bu ñetteel bi artu nit ñi ci jamu rab wi ak nataalam, suuf-seetaan gi dina leer bu baax ci diggante lu dul dëgg ak lu dëgg. Noonu ñi sax di nekk ci bàkkaar dinañu jot màndargay rab wi ci seen jëw ak ci seen loxo.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
«Ak jéem ci yoon yu gaaw, nu ngi jëgëral ci jamono jooju. Bu mboolooy Protestaŋ yi boolee ak kàttanu adina ngir dëgëral diine ju dul dëgg, bi seen maam ya daan teg seen bopp ci fitna gu gëna metti ngir xeex ko, kon Sabat bu paap bi dinañu ko sàmmale ak sañ-sañ bu benn ci kilifa ak réew. Dina am dëddug réew mi ci yoonu Yàlla, te loolu du jeex ludul ci yàqu réew mi.» Bible Training School, February 2, 1913.