The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Kàtte gu jëfandikookat bi ci kaw ñi dund tàmbalee na 11 Septàmbar 2001, te àtte gu amal jëf bi di tàmbalee ci yoonu Dibéer bu nirook a ñëw. Ñaari jamono yooyu yu àtte dañuy tegtal liggéeyu ndaw li yore yoon wi ngir waajal yoonu Ñetteelu Yonnent bi ci Kóllëre gi, ak Ñetteelu Eliya bi, te loolu mooy jeexitalu yonnent Eliya bi mi tàmbalee ci jaar-jaaru Milerit.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Ci Kirist mooy matal Ndawli Kóllëre gi; ñaari yoon la setal kër Yàlla su dëkk ci suuf te di seen ci bët, bi doon misaal jëmmam ak kër Yàllaam gu xel. Kër Yàllaam gu dëkk ci suuf te di seen ci bët tàmbalee na ca Màkkaanu Tëndal ga ca màndiŋ ma, gannaaw loolu kër Yàlla Suleymaan, gannaaw loolu kër Yàlla ga ñu tabaxaat ba noppi juróom-ñaari-fukk at yi ñu néewoon ca ngàlla Babilon, te moomu benn kër Yàlla googu la woon itam gannaaw liggéeyu soppiwaay bu juróom-benn-fukk ak juróom-benn at Erodd def.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Ndëggalu Yàlla ci yaram barkeel na kër Njàngukaay bi ak kër Yàlla Suleymaan, waaye barkeelul kër Yàlla bi ñu delloo tabax gannaaw ñu nekk ci njaam; teewul, kër Yàlla boobu ñu soppiwaat barkeel na ko ndaw teew gu yaramu Almasi bi. Ci jaar-jaaru kër Yàlla Erodda bi ñu soppiwaat, Almasi setal na kër Yàlla bi ñaari yoon ngir matal li Malasi wax ci saar ñetteel. Ci njëkkalekaayu setal ga, Almasi tudde na kër Yàlla bi ne mooy kër Baayam; waaye ci mujj ga mu setalee kër Yàlla bi, Almasi tudde na ko ne mooy kër Yawut ya.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Ci jaar-jaari Millérite yi, Kirist taxawalna ab kër-u Yàlla gu xel ci ñent-fukk ak juróom-benn at, li dale ci 1798 ba 1844. Ci 22 Oktoobar 1844, ngir matal li Malasi wax ci saar 3, mu dikk na ci saa si ca këram gu sell ga, te noonu mu setal janqale jànq yi. Gannaaw loolu mu dikk na ni ñetteelu malaaka mi ngir yeggale ñaareelu setal gi ak mujj gi, waaye ni ko deme woon ca njàlbéenu Israayil gu yàgg ga, Israayil gu bees gi amuloon ngëm gi war ngir mottali liggéey bi.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Ci 11 Septàmbar 2001, Kirist dellu ngir mottali ñaareelu setal kër Yàlla gi, bi ñuy mottali su fekkee ñu di faj ñaareel yi amul xel ci waxtu ndigal alxames gu bëgg a ñëw, bu ñu yewoo ne xam-xam wu yokk wi ñu ubbiwoon ci 1989, dañu ko xamul. Yokku xam-xam woowu mooy bataaxalu taw bu mujj bi, te mooy itam bataaxalu Yuuxu Diggante Guddi gi, bu ñu ko teggee ci mbirum léebu fukki janq. Bataaxalu juróom-benn ci juróom-benni aaya yu mujj yi ci Daniel 11, yi ñu ubbiwoon ci moomeelu “waxtu mujj” ci 1989, dañu ko wone ci aaya 44 ci aaya yooyu ni “xibaar yu jóge penku ak bëj-gànnaar.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Bataaxalug taw wu mujj gi mooy bataaxalug Yuuxu Diggënt Guddi, te mooy itam bataaxalu penku ak bëj-gànnaar. Penku ak bëj-gànnaar dañuy tegtal Islam ak paapase bi, ku nekk ci seen wàll; te ni ñuy doon ab bataaxal, dañuy tegtal bataaxal bi Adwantis bu Lawodiseey gi di naxar diggante 11 Suwelet 2001 ak yoonu dencu dibbeeri bésu Dimaas bi di ñëw. 11 Suwelet 2001 dafa tegtal Islam (penku), te yoonu Dimaas bi dafa tegtal marka rab wa (bëj-gànnaar).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Lalub dee baatu Laodise ak Adventisme mi feeñ na ci diggante ñaari màndarga yooyu, ni ko dee yonnent bu déggadi woon bi misaale ci diggante mbaam ak gaynde gi. Lalub dee baatu ñi nangu mandargay rab wi mooy li “xibaar yi jóge penku ak bëj-gànnaar” di tegtal, te mu merloo kàttanu pap bi, ba tàmbali fitna bu mujj bi ci kaw xeetu Yàlla. Baat boobu tàmbali na ca yoonu dibeer bu agsi ci gaaw bi ci États-Unis, foofa la, te itam ca jamono jooju la Islamu ñetteel “Woe” bi daldi daanu ak pëtëx bu bett. Bëgg-bët boobu kenn seetul woon jur na yàquute réew mi, te merloo xeet yi; noonu la jox dooleb koom ak politig ngir dajale xeet yépp a bokk a jànkoonte ak Islam, ci suufu saytu booloo bu ñett-benn bi, mooy dragon bi, rab wi ak yonnent bu dëggul bi.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Ci mboolem gi ñetteelu Eli, yégle bi màndargaal ñetteelu Njàqare bi di xamal janax bi, rab bi ak yonent bu dëggul bi ne, Lislaam mooy jumtukaayu àtte bi Yàlla di jëfandikoo ngir mbugal nit ñi ndax jaamu màndargayu sañ-sañu paap bi. Ni mu mel ci ñetti Room yi, ñetti Babilon yi, ñetti Eli yi, ak ñetti yonnent yi di waajal yoon wi, noonu it ñetteelu Njàqare bi dañu ko sas ci jëfandikoo ñett yoonu ñetti Njàqare yi.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Noonu ma gis, noonu ma dégg malaaka buy naaw ci biir asamaan, muy wax ak baat bu kawe ne: Musiba, musiba, musiba ci kaw waa dëkk suuf, ndax ay yeneen baat yu trompet yi ñetti malaaka yi di woote, yi des ngir liñu tëgg! Peeñu 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Sërñë White jëfandikoo bu baax téggin na téereb Smith bi, Daniel and Revelation, te mu won ne bépp waay bu bokk ci Seventh-day Adventist war na am téere boobu, doonte waxu ko woon ci lu yomb ni ma ko bind fii, waaye dëgg gi am na ci kàdduy jàppaleem.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Boroom bi woote liggéeykat yi ngir ñu dugg ci toolu wërale téere yi, ngir téere yi ëmb leerug dëggu jamono jii man a tasaare. Nit ñi nekk ci àddina bi war nañu xam ne màndargay jamono yi dañuy mat. Yóbbu leen téere yi dinañu leen leeral. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, ak The Desire of Ages war nañu léegi dem ci àddina bi. Jàngale gu mag gi nekk ci Daniel and Revelation nit ñu bare ci Australie daña ko jàng ak bëgg-bëgg. Téere bii nekkoon na jumtukaay ji waral nit ñu bare yu am solo agsi ci xam-xamu dëgg gi. Lépp lu manees a def war nañu ko def ngir tasaare Thoughts on Daniel and the Revelation. Xamuma benn téere beneen buy man a wuutu bii. Moo taxawaayu Yàlla.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Ñi yàgg ci dëgg gi, nelaw nañu. Soxla nañu sellal gu Xel Mu Sell mi. Wareefar bu ñetteel bi war a yéglee ak baat bu kawe. Mbiri yu mag lool a ngi sunu kanam. Amunu waxtu wu nu war a yàq. Na Yàlla tere nu may bàyyi mbir yu ndaw yi muur leer gi war a joxe àddina.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Téere bi, bi ñi bañoon gis-gisu Millerite ci “daily” bi nekk ci téere Daniel, itam bañ ko, joxoon nañu ko turu “loxo ndimbal Yàlla.” Su fekkee ne ñi bokk ci askanu Yàlla am nañu warug tas téer yiñ wax ci waxiin bi weesu, loolu dafay tekki ne askanu Yàlla war nañu moom téere bi ci seen bopp. Téere bi moo doon sentrum mboolem xeex ba ñiy yokk xalaat bu “bees” ci mbirum “daily” bi nekk ci téere Daniel, ndaxte mooy téere bi ñoom bëggoon a bindaat te dindi ci moom gis-gis bu jub ci “daily” bi.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Bi Bokk Mi Daniel, ba Muccu White waxee ñaari njiit yu mag ya ca réerug “bès bu nekk,” baax na ne mu doon wone yoon yi bari ne ñoom (Prescott ak Daniells) amuñu woon kàttan gu ñuy “xalaat ci sabab ba egg ci njariñam.” Ñiy soppiwaat jaar-jaaru taariixu Adventist yi ci jamonoy Laodicee mel na ni ñoom itam am nañu benn jafe-jafe boobu.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Njiitu yu jiitu, ñi ci biir jaar-jaaru fippu gu tàmbalee ci atum 1888 ba ci kanam, am nañu benn fan ci seen dund gu bopp ñu nangoo woon njàngale bu dëng bu ñuy wax ne “the daily.” Seen fippu mooy woon “njeexital,” te xam-xam bu jubadi ci “the daily,” mooy woon “sabab.” Revisionist yu Adventist yu Laodicea yi diir ñi amul njàngum ba ñu gëm ne ñoom sax ñaari fippukatu taarixu Advent yooyu, nekkuñu woon ci fippu; waaye seeni seede yu ñu soppi, seedeelu Biibël ak Xel mu Sell mi doxalu ko mukk. Ndaxte ñoom jàppuñu “njeexital” bi ni muy fippu, dañuy tëj yoonu seetlu “sabab” bi.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Ni picc mi buy daw, ni welëb mi naaw, noonu la yéen bu amul sababu du ñëw. Kàddu Yu Xelu 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Xeeti Yàlla yi war nañu xam ngir fekk ñu am nañu fitna, te bu ñu ko xamee, war nañu seet sababam. Gannaaw loolu, war nañu jubal sabab boobu. Ci xët wi di ñëw, Sœur White dafay wax ci nettali Achan.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Ñu wone na ma ne, fii Yàlla dafay won ni muy seet bàkkaar ci biir ñi di wax ne ñooy ay nitam yu sàmm ndigalam. Ñi mu teraal na ci lu gawe, ba ñu nekk seede ci ay wontey dooleem yu yéeme, ni Israyil bu yàgg ba noppi, te teewul sax dinañu jëmbët a xeeb ay ndigalam yu leer, dinañu doon ay nit ñu meram di dal. Mu bëgg a jàngal ay nitam ne déggadi ak bàkkaar dañuy merloo ko lool, te waruñu ko jàpp ni lu yomb. Mu ngi nu won ne bu gisee ne ay nitam dañuy nekk ci bàkkaar, war nañu ci saa si jël matuwaay yu wóor ngir dindi ko ci seen biir, ngir bañ a bàyyi seen meram dal ci ñoom ñépp. Waaye su bàkkaaru nit ña ñi yor yëfi war a saytu bàyyi ko muy weesu, meram dina dal ci ñoom, te askanu Yàlla, ci seen mboolem, dinañu leen teg ñoom itam yàggaayu bàkkaar yooyu. Ci li Boroom bi defoon ak ay nitam ca jamono yu wees ya, dafay won soxlay sellal kërceen gi ci ay lu bon. Benn bàkkaarkat mën na siiwal lëndëm bu war a tere leeru Yàlla dugg ci mbooloo mépp. Bu nit ña xamee ne lëndëm moo ngi wàcc ci seen kaw, te xamuñu lu ko waral, war nañu wut Yàlla ak xol bu dëgër, ci toroxte gu réy ak suufeel bopp, ba kera bàkkaar yi di merloo Xelam gën a seetlu te dindi leen.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Bañu xel bi ñu nu yàqoo ci ndaxte nu yeddaloon ay lu bon yi Yàlla won ma ne am nañu, ak xaacu bi ñu yékkati ne dafa tar te metti, yoonul. Yàlla sant na nu wax, te du nu noppi. Su fekkee ne ay lu bon feeñ nañu ci biir ay doomam, te su fekkee ne surga yi Yàlla di jëfandikoo jall ci seen kaw ak xel mu sedd, kon ci dëgg-dëgg dañuy taxawal te ànd ak bàkkaarkat bi, te ñoom itam a bokk ci tooñ ba, te dinañu ci ni mel ni noonu jot merum Yàlla; ndaxte dees na leen teg wooteb bàkkaari ñi tooñ. Ci ay peeñu ma won nañu ma yoon yu bari yu merum Yàlla dikkoo ndax sagoom bu nekk ci wàllug ay surgaam ci di jëf ak ay lu bon ak ay bàkkaar yi nekkoon ci seen biir. Ñi fekkoon ay layiraandul ngir jéggal ay lu bon yooyu, nit ña daan nañu leen jàppe ne ñooy nit ñu baax xol te nooy, ndaxte dañu dawone woon ci yokk seen bopp ci liggéey bu leer bu Mbind mi santaane. Sas boobu neexuloon seen xol; moo tax dañu ko moytu.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Jàngi lépp yu jëwriñ yi jëm ci benn rébél ci biir Adventism seedeel na ne benn ci yoon yi ñuy gis lu bare ci seen rébél mooy ne ci benn waxtu ci seen dund gu bopp dañu nangu gis-gis gu dul dëgg ci “the daily.” Waaye loolu waxees na, téereb Smith bi, doonte ne du wax ju waxandikoo ak biir mu am ay jafe-jafe yu jëm ci jàngale, ba tey dafay joxe benn xool bu baax ci ni pionnier yi deggoon Mbindi mi ci Révélation sapit 8 ak 9, fa nu gis jaar-jaaru yonent bi ci juróom-benn biir trompet yi njëkk yi. Dañuy dellu ci xalaat yu Smith yi nekk ci téereem bi, Daniel and Revelation, bi nuy tàmbalee xalaat ci ñetti jëfandikoo yi ci ñetti Wo yi.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Rakk bu jigéen White xamale na nu ne deesoon na jox William Miller leer gu mag ci téere Révélation bi, waaye xelam ci ay sàr yi fukki ak ñett, ak fukk ak juróom benn ba fukk ak juróom ñett ba fukk ak juróom ñent, nekkoon na lu jubul, ndaxte mu nekkoon na ci ab taxawaay bu baaxul ci jaar-jaari nettali gi ngir gis ne am na ñetti dooley yàq, du ñaar rekk. Leeram gu mag ga nekkoon na ci ay sàr yi ñaar ba juróom-ñent ci Révélation.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
«Waarekat ak nit ñi jàpp nañu ne téereb Peeñ mi mooy lu sutura te amul solo lu ni mel ak yeneen pàcc yi ci Mbind mi Sell mi. Waaye gis naa ne téere bii mooy dëgg-dëgg peeñ gu Yàlla joxe ngir njariñ wu beesal ñeel ñi war a dund ci fan yu mujj yi, ngir gindeeleen ci xam seen taxawaay ju dëgg ak seen warugar. Yàlla sant na xel mu William Miller ci waxi yonent yi te may ko leer gu réy ci téereb Peeñ mi.» Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller dafa joxe ni mu xammee njàng mi mu am ci mbind yi, ci rëcc yi, ci buux yi ak ci ndab yi, ni ñu topp.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Juróom-ñaari mbooloom gëmkat yi nekk ci Asi mooy jaar-jaaru mbooloom Krist ci juróom-ñaari melokaanam, ci béppam wërngal ak déngëram, ci béppam ngëneel ak tiis, dale ko ca fan yi ndaw ya ba ci mujjug àddina. Juróom-ñaari rëcc yi mooy jaar-jaaru li kàttan yi ak buur yu àddina def ci kaw mbooloom gëmkat gi, ak aarug Yàlla ngir ñoñam ci benn jamono boobu. Juróom-ñaari buux yi nag mooy jaar-jaaru juróom-ñaari àtte yu xóot te diis yuñu yónnee ci kaw suuf, walla nguurug Room. Te juróom-ñaari kaas yi mooy juróom-ñaari mbooleem musiba yu mujj yiñu yónnee ci kaw Room bu Paap ba. Te am na ci biir loolu yeneen xew-xew yu bare itam, ñu ràbb leen mel ni dex yu ndaw yu di dugg ci benn dex gu mag, di feesal dex gu réy gu kàddug waxu Yàlla, ba ker gi yépp jeex ci sunu dugal ci géejug abadiyya.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Li, ci sama xel, moo di pexeb wax ju Yowaana ci téereb Peeñ mi. Te góor gu bëgg a xam téere bii, war na am xam-xam bu mat ci yeneen xaaj yi ci Kàddug Yàlla. Nataal yi ak léebu yi ñu jëfandikoo ci wax ju waxkat bii, du ñoom ñépp a leeral ci moom sax, waaye war nañu leen a seet ci yeneen yonent yi, te ñu faramxale leen ci yeneen xëti Mbind mi. Moo tax leer na ne Yàlla namm na ngir ñu jàng lépp, ngir sax jot ci xam-xam bu leer ci benn xaaj.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Ni mel ni yonnenteelu bu ñetteel bi, mi xayma yoon wi ngir yonnenteelu Kóllëre bi, di tektal jaar-jaaru biir ci attekatu mbooloom gëmkat yi, ci juumte ak ñetteelu Eliya bi, miy tektal jaar-jaar bu biti ci attekatu Babilon bu jamono jii, noonu itam xam-xamu njàlbéen ba ci mbooloy gëmkat yi ak ci sar yi raññee na benn seede bu biir ak biti.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Xañ yi dees na leen jëfandikoo ci sunu seetlu ci tereb Peeñu gi, ci ay saar yu 4eelu, 5eelu, ak 6eelu. Jàmm ak xew-xew yi ñu wone ci suufu xañ yooyu, dees na leen gis ci Peeñu gi 6, ak sar bu njëkk bi ci Peeñu gi 8. Lu leer la ne, dañuy mbooleem ëmb xew-xew yi jëfandikook mbooloom gëm-gëmkat yi, dale ci ubbi jamono jii ba ci dikkug Almasi bi.”
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
«Bi jur ñaari kërk yi di won jaar-jaaru biir bu magg bu kërk gi, jur ñaari màndarga yi da ñuy feeñal xew-xew yu mag yi ci jaar-jaaru bitiim.» Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith dafa doon xam-xamu Millerit yi ci mbirum diggante biir ak bitiir gu njëkk yi ci mboolooy gëm-gëm yi, te James White itam joxe na melokaan bu ni mel ci wax ju aju ci jaar-jaari cosaan yu dëppoo.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Léegi, topp nanu dëggal yëngu-géem yi, sël yi, ak rab yu dund yi, ba ci méngookanteem yi tollu ci jamono yii ñuy muur benn. Sël yi juróom-ñaari lañu, waaye rab yi ñeenti rekk lañu. Te am na solo nu seet fii ne, bi ñuy ubbi sël bu njëkk bi, ñaareel bi, ñetteel bi ak ñeenteel bi, rab bu njëkk bi, ñaareel bi, ñetteel bi ak ñeenteel bi dees na leen dégg ñuy wax ne: “Ñëwal te gis;” waaye bi ñuy ubbi juróomeel bi, juróom-bennoomeel bi ak juróom-ñaareeloomeel bi, dégguñu benn baat bu mel noonu. Itam, ñetti yëngu-géem yu mujj yi ak ñetti sël yu mujj yi, mënuñu méngookante ni ñuy muur benn jamono, ni ko ñetti yëngu-géem yu njëkk yi ak ñetti sël yu njëkk yi di def. Waaye, ni nu ko woné, yëngu-géem yi, sël yi ak rab yi dañuy déggoo ci ni ñuy muur benn jamono diirub lu tollook ngëm 1800 at, ba kera ñu agsi ci lu ëpp tuuti genn xaaj bu genn atub téeméeri at ci jamono jii.” James White, Review and Herald, 12 Fewriye 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Noonu rekk ajiñ ñetti jiitu njàlbéen yu mag yi ci taarixu Millerite. Ñoom ñépp ñetti daan nañu taxaw ci gis-gis gu jub ci “bés bu nekk bi,” te itam ñoom ñépp daan nañu yëngu ci xool bu yàgg bi ci mboolo yi, màndarga yi ak buxus yi, ci biir raam bu dëgg bi ci biir biñu gindi Miller mu xam ko te wone ko.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
«Bu nit ñëw, te bëgg yëngal benn pin walla benn ñaax ci fondasiyoŋ bi Yàlla samp ci ay, ci jaamu Xelam Bu Sell bi, na góor yu mag yi, ñi nekkoon ay jiitalkat ci sunu liggéey, wax bu leer; te na ñi dee ba noppi wax itam, jaarale ko ci delloo mbooloom seen mbind yi ci sunuy jëfandikookat yu periodik yi. Dajleen leer yi jóge ci leerug Yàlla ji Yàlla jox, bi Mu doon jiite ay nitam, ndànk-ndànk, jéem ci yoonu dëgg gi. Dëgg googu dina taxaw ci nattu jamono ak nattu tiis.» Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Bésub 11 fanweer 2001, malaaka bu mag bu Njàlbéen gi ci Pexeeri 18 wàcc na, tàmbalee liggéeyu jiite ñi di nangoo te lekk Mburu mi bees tàggoo asamaan, ngir delloo leen ci “yoonu njiitu yi” yu Yeremi 6. Alfa ak Omega dafa soxla woon ñi bëgg a xeex ngir bokk ci junni ak ñent fukki junni ak ñent-fukk ñaar ñi, ngir gis ne li ko wàcce woon asamaan ci fanweer 11, 1840, doonul rekk matug ab waxu yonent bu jëm ci waxtu, waaye ne dafa doon matug waxu yonent bu waxtu bu Ñaareelu Ay. Dafa soxla woon ne ay nitam dellu seetaat yoonu njiitu yi ci taarix ba mu sampée kër Yàlla gu Millerites yi ci juróom-ñeent fukki at ak juróom-benn bi diggante 1798 ak 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Jaar-jaar boobu dafa weesu woon ci xasaw ak xaalis ak jewel yu dëggul. Jaar-jaar boobu dafa nëbbu woon ci benn yégle bu saxadi, buy tabaxu ci suuf, te du ci Doj wu Mag ba Fàww. Mu nekkoon ci jaar-jaaru Millerites yi, ci jaar-jaar boobu nga xam ne, ni Piyeer waxe ko, Millerites yi, “ñi nekkoonul woon xeet ca jamono ju weesu, waaye” gannaaw loolu ñu nekk “xeetu Yàlla,” ñi ñu yékkati woon te tabax leen ni “këru xel, ak saraxalekat yu sell.” Gaynde gi cosaanoo gi Yuda wàcce na 11 septembre 2001, te jiite na ay nitam yu mujj-jamono ci liggéeyu setal “temple” bi ci jaar-jaaru yékkati kër-temple bu Millerite yi. Liggéey boobu dafa amoon misaal ci ab kàddug wax ci kanam, buy jëgle ne Boroom bi dina yékkati nit ku tudd Yosiya, (li tekki mooy fondemaŋu Yàlla).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Bi Yosiyaa jógéne woon ci matug waxu yonent bi weddiwul, mu tàmbali liggéeyu yéexaat ak defar kër Yàlla ga nekkoon ci yàqu-yàqu. Ci biir liggéeyu defar ak setal boobu, «móolug Muuse» feeñ, te bi ñu ko jàngalee Yosiyaa, mu indi yeesalug Yosiyaa. Dinañu wax ci wax jooju, ci jokkoo ak gisaatug «juróom-ñaari yoon yi», gannaaw 11 Suwe 2001.
We will begin that study in the next article.
Dinanu tàmbali njàngum woowu ci mbind mi ci topp.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Yenn sañse rek ñi wax ne ñoom dañuy topp dëgg di liggéeyal Seytaane, ker gu bonam day dog mat seen gis-gis ci Yàlla ak asamaan. Dinañu mel ni ñi sànkku seen mbëggeel mu jëkk. Duñu man a gis dëgg-dëgg yu ba fàww. Li Yàlla waajalal nu dees na ko wone ci Sakariya, ay 3 ak 4, ak 4:12–14: ‘Noonu ma tontuati, ne ko: Lan ñooy ñaari cari oliif yooyu yi jaar ci ñaari wëllu wurus yi, di sotti ci seen bopp diwlin wurus wi? Mu tontu ma ne: Xanaa xamuloo lu ñuy doon? Ma ne: Déedet, sama Boroom. Noonu mu ne ma: Ñoom ñooy ñaari boroom ngërëm ñi, ñi taxaw ci wetu Boroom bi moom suuf sépp.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Boroom bi moo bare ay yëf yu mu man a def. Amul benn ñàkk ci ay jumtukaay. Ndax sunu ñàkk ngëm, sunu bërebu àddina, sunu wax yu yomb, sunu gëmadi gi feeñ ci sunu waxtaan, la tax ker gi dajale ci sunu wër. Kirist du feeñ ci kàddu walla ci jikko ni Ki neex ci bépp fànn, te di ki gën a mag ci fukki junni. Bu bakkan bi neexaloo ci yékkati boppam ba ca neen la, Xelum Boroom bi manul lu bare ngir moom. Sunu gis-gis gu gàtt gi dafa gis ker gi, waaye manul a gis ndam li nekk ca gannaaw. Malaaka yi dañuy téye ñenti ngelaw yi, yi nga xam ne ñoo ngi tegu ni fas mu mer miy seet a rëcc te daw ci kow suufu mépp, yóbbu alkande ak dee ci yoonam.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
«Ndax nu war a nelaw ci buntu àddina gu dul jeex gi te nu ngi ci wetam? Ndax nu war a nekk ñu yéex, ñu sedd, te mel ni ñu dee? Aka neexoon su fekkee ci sunuy mboolooy gëm am na Xelum Yàlla ak saafaraam bu mu noflaale ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te buntu bi ñuul na. Waaye bu nu jaaree ci buntu bu ñuul boobu, yaatuwaayam amul kem. » Manuscript Releases, volume 20, 216, 217.