The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.
Giir gi gis seedee ag ñetteel musiba, ca 11 Setembar 2001, mooy maas mi mujj ci jaar-jaaru àddina. Mbind mi nekk ci Esekiyel te dëggal dëgg bii, Milleriyen yi dégg nañu ko ne mu jokkoo bu jub ak léebu fukki janq yi, te kon it ak Sàmbuuk ñaareelu xarit. Ci taarix boobu, peeñug Sàmbuuk ñaareelu xarit, bi waroon “baña yàgg,” te bi ame njariñam ca 22 Oktoobar 1844, dafa doon misaal bu jiituwoowoon ndigalu Dibéer bu nar a ñëw gaaweel ci États-Unis. Waaye yëgleb Esekiyel ci peeñ gi duñu ko yokkatiwaat yàgg, mat na ba baax ci taarixu sellalug téeméer ak ñeent-fukk ak ñeenti junni ñaar-fukk ak ñeent, mi tàmbalee ak ñëwug ñetteel musiba, ca 11 Setembar 2001.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Te kàddu Boroom bi dikk ci man ne: “Doomu nit ki, lan mooy wax ju ñuy wax ci réewum Israyil, naan: ‘Fan yi di yàgg, te gépp vision amul njariñ’? Kon nag waxleen ne: ‘Ni Boroom bi Yàlla waxe la: dinaa tax ba wax jii noppi, te duñu ko déetati mel ni wax ju ñuy wax ci Israyil; waaye waxleen ne: “Fan yi jege nañu, ak matug bépp vision.” Ndaxte du amati benn vision bu amul njariñ mbaa benn xam-xam bu nax ci biir kërgi Israyil. Ndaxte man maa di Boroom bi; dinaa wax, te kàddu gi ma wax dina am. Du yàggatiwulati; ndaxte ci seen fan, yéen kër gu weddi gi, dinaa wax kàddu gi te dinaa ko def,” la Boroom bi Yàlla wax. Te kàddu Boroom bi dikkati ci man ne: “Doomu nit ki, xool, ñi bokk ci kërgi Israyil dañuy wax naan: ‘Vision bi muy gis, ngir fan yu bare la ci kanam, te muy wax ci jamono yu sore.’ Kon nag waxleen ne: ‘Ni Boroom bi Yàlla waxe la: kenn ci samay kàddu du yàggatiwulati; waaye kàddu gi ma wax, kooku dina am,’ la Boroom bi Yàlla wax.” Ezekiel 12:21–28.
All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.
Yépp yonent yi ñépp wax nañu ci fan yu mujj yi, te “peeñ bu amul njariñ” ak “ramm bu naxari” bi “ci biir kërug Israayil,” mooy ndox-mu-jëkk bu mujj buy fen, benn yégleb “jàmm ak kaaraange,” buy jëfandikoo ne “peeñ bi mu gis, ngir fan yu bare yu ñëw la, te day wax ci jamono yu sori lool.” Loolu mooy “werante” wi Habakkuk wax, ndaxte ñi di joxe “peeñ bu amul njariñ” bi, dañuy juuyoo ak “peeñ bi mu gis.” Ñoom dañuy wax ne “Peeñ bi mu gis, ngir fan yu bare yu ñëw la, te day wax ci jamono yu sori lool.” Yonnent yi yégleb “jàmm ak kaaraange” bi, dañuy wax ne, “fan yi yàgg nañu, te bépp peeñ amul njariñ,” ndax banneex du ne moom dafa waxoon 18 Sulet 2020? Yonnent yi “peeñ bu amul njariñ” bi itam, Ezekiel mi ngi leen waxal ci ñaari aaya yu njëkk yi ci saar bi.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Kàddu Boroom bi itam dikk ci man ne: “Yow, doomu nit ki, yaa ngi dëkk ci diggante kër gu weddi, gi am bët yu muñ a gis te gisul; am nañu nopp yu muñ a dégg te dégguñu, ndaxte kër gu weddi lañu.” Ezekiel 12:1, 2.
The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.
Yonent yi dañuy déggoo seen bopp, te ñépp di wax ci fan yu mujj yi, te ba Kiristoon waxee ak Yawut ya di werante ci jaar-jaaram liggéeyam, mu jële Esayi ngir xamale ne Yawut ya di werante, yi Yàlla doon dàq booba, dañoo am bët ngir gis, waaye gisuñu, ak nopp ngir dégg, waaye dégguñu. Léegi ni ko woon ca jamono jooju, Esekiyel mi ngi wax ak nit ña di reereb Laodise Adventism, mooy Yawut ya di werante yu sunu jamono, yi di yéene yégley jàmm ak kàttan ci wërgu yégley taw bu mujj bi. Yeesu dafa doon topp ndigali yi mu defoon ci Kàddoom, moo tax ay waxam yu jëm ci kanam itam dañuy jëm ci fan yu mujj yi, gën a leer ci yeneen fan yi mu doon wax ak Yawut ya di werante.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Kon maa, damaay wax ak ñoom ci léeb yi, ndaxte gis ñu ngi gis te gisuwu, dégg ñu ngi dégg te dégguwu, te xamuñu. Te ci ñoom la kàddug yonent Isayi mat, mi ne: “Di ngeen dégg, waaye dungeen xam dara; di ngeen gis, waaye dungeen seetlu. Ndaxte xolu xeet wii dëgër na ba metti, noppi yi dégg lu jafe, te ñoom ci seen bopp tëj nañu seen bët, ngir bañ a xey mu ñu gis ak seen bët, te dégg ak seen nopp, te xam ak seen xol, te dellu, ma faj leen.” Waaye barkeel na seen bët, ndaxte gis nañu; ak seen nopp, ndaxte dégg nañu. Ndax ci dëgg maa ngi leen koy wax, yonent yu bare ak nit ñu jub dañoo bëgg a gis li ngeen gis, te gisuñu ko; ak a dégg li ngeen dégg, te dégguñu ko. Macë 13:13–17.
The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.
Mbir mu dégg te duñ dégg, di gis waaye duñ gis, mooy melokaanu nit ñi nekkoon yoon waaye nit yu Yàlla te ñu ngi ci yoonuñu di leen bàyyi. Loolu, jëfandikooko ci yonent bi, mooy matal kàddug waxoon ba Esayi ci xaalis boobu. Naka ci bépp yonent, Esayi, ànd ak Kirist, wax na ci fan yu mujj yi.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.
Atum buur Usiya deewee, gis naa Boroom bi mu toog ci kaw gàngune gu kawe te yéeg; te mbubbam feesal kër Yàlla ga. Ci kawam taxawoon seraf yi: ku nekk amoon juróom-benn laaf; ñaar daan na mu muur ay kanamam, ñaar daan na mu muur ay tànkam, te ñaar daan na muwee. Kenn wootee ci keneen ne: Sell, sell, sell mooy Aji Boroom gaayu mboolem lël yi; suuf sépp fees na ci ndamam. Te kenkeeri bunt yi yëngu ci baatu ka woote, te kër ga fees ak saxaar. Noonu ma ne: Musiba maa ngii! Ndaxte sànku naa; ndaxte nit laa bu ay tuñu waxam setul, te dëkk naa ci biir xeet bu ay tuñu waxam setul; ndaxte sama bët gis na Buur bi, Aji Boroom gaayu mboolem lël yi. Noonu kenn ci seraf yi nawee ci man, yor ci loxoom doj wu tàkk, wu mu jële ak pakkat ci saraxalukaay bi. Mu laal ko sama gémmiñ ne: Xoolal, lii laal na sa tuñi; sa tooñ dindi nañu ko, te sa bàkkaar sellal nañu ko. Te it dég naa baatu Boroom bi, mu naan: Kan laay yónni, te kan moo nu demal? Noonu ma ne: Maa ngi fii; yónni ma. Mu ne: Demal, waxal xeet wii ne, “Dég ngeen dégg, waaye xamuleen; gis ngeen gis, waaye seetluwuleen.” Dëgëral xol yi xeet wii, diisloo ay noppam, te tëj ay bëtam; ngir bañ a gis ak ay bëtam, ak a dégg ak ay noppam, ak a xam ci xolam, ba noppi dellu, ñu wéral ko. Esayi 6:1–10.
Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.
Esayi, Esekiyel ak Kirist ñoom ñépp dañuy tektal ñi ñuy tàmbali ci fan yu mujj yi, bi ndox mi mujj di wàcc, ba yégle gu dëgg ak gu fen gu ndox mi mujj di xulóo, ngir matal li nekk ci Abakuk saar 2. Ci waxu Yeesu, ci jamono ji loolu di mat, ñi jub ñi dañuy “gis” léebu yi, te loolu mooy màndarga kàddug yonent. “Ñi xelal” dañuy dégg ndigalug yonent gu ndox mi mujj, waaye ñi Yawut yu réer tektal, duñu gis te duñu dégg, te ci ni Esekiyel waxe, dañuy indi yégleb jàmm ak kaarange, di werante ne matug waxi yonent yi sore na lool ci ëllëg. Duñu weddi waxi yonent yi; Yawut yu réer ya daan nañu wax ci gém-gém ne Almasi bi di ñëw dina ñëw; waaye ñoom daal dañoo dëkkoo xew-xew boobu ci ëllëg gu sore. Waaye Yeesu wax na barke ci kaw ñi di “gis” yégle gu yonent gu seen jamono.
In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:
Ci jamono Kirist, mooy woon yégle bi agsiwoon ca ay sóobu-bëggam, ba Ruuhu Sell mi wàcc. Wàccug Ruuhu Sell mi ca ay sóobu-bëggam dafa doon misaal bu jëkk bu wone wàccug malaakam Peeñu 10 bi ca 11 Aout 1840. Wàccug Yàlla gi ci benn ci ñaari taarix yi mooy woon màndarga agsigu yégle dëgg-dëgg bu jamono jooju; ci Yeesu, mooy woon yégleb deeŋam ak dekkiwaatam, ni ko ay sóobu-bëggam di tegtal. Waaye ci Millerites yi, mooy woon yégleb Islam bu ñëw ci njàqare yi njëkk ak ñaareel, te moo dëggal yégleb nattu gu yoonu wax ci waxtu. Ñaari taarix yooyu ñépp a ngi ànd ak agsigu yégleb nattu gu tawfex mu mujj mi ca 11 Septembre 2001. Loolu moo tax Baay-bu-Jigeen White bind lii di topp:
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Bépp yéen ñépp yi ñu joxe woon diggante 1840–1844, war nañu léen di wax ak doole tey, ndaxte am na ñu bare ñi réer seen yoon. Yeneen yi war nañu dem ci gépp kër-ceeb yi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kirist nee na: ‘Yeen yi barkeel la, ndaxte dañuy gis; te seeni nopp itam, ndaxte dañuy dégg. Ndaxte dëgg la maa ngi leen koy wax, ne yonent yu bare ak nit ñu jub dañoo bëgg woon gis yi ngeen gis, waaye gisuñu leen; te dégg yi ngeen dégg, waaye dégguñu leen’ [Matthew 13:16, 17]. Barkeel na ci yeeñi gisoon yëf yi gisoon ci 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
“Joxe bi am nañu ko. Te warul am benn yàgg ci delloo waare bi, ndaxte màndargayi jamono yi di mat; liggéeyu muj gi war nañu koo def. Liggéey bu mag dina am ci ab waxtu gu gàtt. Benn waare dinaa léegi ñëw ci ndigal Yàlla, te dina màgg ba nekk yuuxu bu kawe. Noonu Daniyel dina taxaw ci wàllam, ngir joxe seedeem.
“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .
“Warugar sunuy màgg yi dafa war a yéewu. Nu ngi taxaw ci wetug mbir mi gën a réy ci jaar-jaaru àddina, te Seytaane warul am kàttan ci kaw askanu Yàlla, ba tax ñu nelaw. Papas bi dina feeñ ak sañ-sañam. Lépp war na léegi yéewu te seet Mbind mi, ndaxte Yàlla dina xamal ñi ko takku lu sell li dina am ci jamono ju mujj ji. Kàddug Boroom bi war na ñëw ci askanam ak kàttan....”
“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.
«Li ñu ma won mooy ne nun ngi nelaw, te xamunu jamonoy sunu seetsi. Waaye su nu toroxal sunu bopp fa kanam Yàlla, te seet Ko ak xol bu mat sëkk, dees na Ko gis ci sunu biir.» Manuscript Releases, voliyum 21, 436–438.
The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.
Baat bi màndargaal bu jëfandikoo nañu ci xibaaru dëggu jamono bii jëm ci Mesiyaa bi ci taarixu Kirist, ak xibaaru dëggu jamono bu 1840 ba 1844, di jublu ci fan yu mujj ya, ba xibaaru Millerite bi dellu. Ñi nekk ci taariix yi teenn nañu leen ni ñu manul “gis ak dégg,” “xamuñu waxtu seetaanu leen.” Bi Esayi waxee jëfandikoo bu njëkk ci yonnenta yi di yégle xibaaru nawle bu tawb yi mujj yi, ñi gis waaye gisuñu, mu màndargaal waxtu bi jamono jii di tàmbali, jamono ji Sœur White waxoon ne, “ab xibaar bu Yàlla sàkkal te dina màgg ba nekk yuuxu màgg.” “Sàkkalu Yàlla” day tegtal ab waxtu bu xóot bi xibaar bi war a agsi; te ci saraxu ñettelu Esayi saar benn, Esayi jubbanti na waxtu woowu.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Kenn ci beneen, ne: Sell, sell, sell mooy Boroom mbooloom ñi; suuf sépp fees na ak ndamam. Esaay 6:3.
Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.
Ndeyju White waxati ne bi, ba malaaka yi di wooteanteek seen bopp naan: «Sell, Sell, Sell» ci xaaj bi Esayiir melal nit ñi am ay bët yu di gis, waaye duñu gis, loolu mat na ci 11 Suwe 2001.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Bi ñuy gis li ëllëg di doon, ba suuf sépp di fees ak ndamu Yàlla, woy wu ci moom ak ndam di delloo ci benn ba ci beneen ak kàddu yu neex, naan: ‘Sell, sell, sell, mooy Boroom mbooloom xarekat yi.’ Ñu fees nañu ci bànneexu màggal Yàlla; te ci kanamam, ci suufu ree-mu nangu, duñu bëgg dara lu gën ci loolu. Ci yëngu ay melokaanam, ci def liggéeyam, te ci màggalam, seen yéene ju gën a kawees jot na matugam.” Review and Herald, December 22, 1896.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.
Ca 11 Septambar 2001, tàmmiñ gi ci téeméeri ak ñeenti-fukk ak ñeent ñi tàmbalee na, te taw bu mujj bi tambalee na wërsëg; te waxtaanu Abakuk tàmbalee na bi léeb bu fukki janq ya di delluñu koy jëfandikoo. Foofu la kàddu Yonent bi ci Esekiyel aggee ci matug matam gu mat sëkk. Kàddu wax ci kanam bi dootu yéexati, te xeetu nit ñi gisoon 11 Septambar 2001 mooy xeet bu mujj ci suuf si, ndaxte peeñ mi ci mujjug Adventism dafay yégle tëjinu waxtu yërmande bi ci ñëw gu ñaareelu Kirist. Seede su ñaareel su dëggu li mooy ci téereb Luug, xaaj 21.
Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.
Ci dëggal la leen, xeet wii du wéy ba lépp amee. Asamaan ak suuf dinañu wéy; waaye samay wax duñu wéy. Luug 21:32, 33.
In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.
Ci Yeesu mi ngi xamle maas bu mujj bu jaaru asamaan ci Luka sura ñaar-fukk ak benn. Mu ngi féete woon ab seetaanu jaar-jaaru nettali gu yokk-yookk, dale ko ca alagug Yerusalem ci atum 70, ba àgg ca jaar-jaaru Millerite. Gannaaw loolu mu génn ci nettalig jaar-jaaru wax yu jub ci wax jirol, te mu joxe léebu buy delloo rekk te yaatal jaar-jaaru wax yu waxaloon. Noonu nag mu joxe ñaari seede yu nekk ci biir ci benn nettali, te mu tëj ko ci xamle ne “maas” mi gis xew-xew yii dina dund ba keroog delluseem, te noonu ci mbirum wér-gu-yaram mi ngi xamle maas mi tegtal ci ñaar-fukk ak ñeent-fukk ak ñeent junni.
The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.
Jàngatug màndarga jiital ñent-fukk ak ñeent junni ñi mooy maas bu mujj gi, te ñoom deesuñu mos a xam dee, doonte sax dañuy dund ci jamono ji asamaan ak suuf di wéy.
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.
Waaye bésub Boroom bi dina ñëw ni sacc ci guddi; ci bés boobu asamaan yi dinañu wéy ak riir bu réy, te mbir yi di suufu ak tàngoor bu metti; suuf si itam ak jëf yi nekk ci biiram dinañu lakk ba yàqu. Gannaaw nag lii lépp dina tas, naka noonu ngeen war a doon nit ñu sell ci seeni doxalin yépp ak ragal Yàlla, di séentu te di yàkkamti ñëwug bésub Yàlla, ci bés boobu asamaan yi, gannaaw lakk nañu leen, dinañu tas, te mbir yi dinañu di suufu ak tàngoor bu metti? 2 Piyeer 3:10–12.
The second coming of Christ was represented at the transfiguration of Christ.
Ñëw gi ñaareelu Kirist moo doon feesal ci soppiku melow Kirist.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“Musaa ci kaw tundu soppiku bi dafa doon seede ci ndamalu Kirist ci bàkkaar ak dee. Moom moo teewaloon ñi di génne ci bàmmeel ba ca ndekkiteg ñu jub ña. Eli, miñu yóbbu woon ca asamaan te gisul dee, moo teewaloon ñi dinañu nekk di dund ci suuf si bés bu ñaareel bi Kirist dikkée, te ñu dinañu ‘soppeeku ci benn xàt, ci tàkk-tàkkug bët, bu trompet bu mujj bi jolli’; ba noppi ‘lii di dee war na solulul dee dara,’ te ‘lii di yàqu war na solulul yàqu dara.’ 1 Corinthians 15:51–53. Yeesu mu ngi woon soloo leerug asamaan, ni muy feeñee bu mu dikkée ‘yoon wa ñaareel ba, du ngir bàkkaar waaye ngir musal.’ Ndaxte mooy dikk ‘ci ndamalu Baayam ak malaaka yu sell yi.’ Hebrews 9:28; Mark 8:38. Digeb Musalkat bi digoon taalibe yi nag mat na léegi. Ci kaw tundu ga, nguurug ndam lañu fa wone woon ci lu tuuti,—Kirist di Buur bi, Musaa di ndawlu way-jóg ñi, te Eli di ndawlu ñi ñu yóbbu.” The Desire of Ages, 421.
Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.
Eli, mi deewul, moo ngi tegtal ñaari fukki junni ak ñeenti junni ñent-fukk ñi dul dee, te Moyis moo ngi tegtal ñi dee. Ci àddina ji mujj, ñaari xeeti nit ñooñu dañuy feeñ ci Révélation saar 7, ci melokaani ñaari fukki junni ak ñeenti junni ñent-fukk ak mbooloo mu mag. Bi ñu ubbee juróomeelu màndarga bi ci Révélation saar 6, ñi baab bi reyoon ci jamonoy Lëndëm gi ñu ngi leen jox yére yu weex.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Te bi mu ubbeeñaë juróomeel baat ba, gis naa ci suufu sarxalukaay bi bàkkan yi ñu rey ngir kàddug Yàlla ak ngir seede si ñu yoroon; te ñu wootee ak baat bu xumb naan: Ba kaña, Boroom bi, yaa Sell te dëgg, doo àttewul te feyuwul sunu deret ci ñi dëkk ci suuf si? Te ñu may ku nekk ci ñoom mbubb mu weex [Ñu wax ne set nañu te sell nañu]; te ñu wax leen ne nañu noppaluati ab diir bu gàtt, ba keraam seen moroomi jaam ak seen bokk yi, ñi war a reyoon ni ñoom, mat nañu’ [Apokalips 6:9–11]. Fii am na ay misaal yu ñu won Yowaana, yu doonul mbir yu amoon ci dëgg, waaye yu doon mbir yu war a am ci jamono yu ñëw.” Manuscript Releases, volume 20, 197.
The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.
Seede yi ñuy rey ngir seen ngëm lañuy laaj kañ la Yàlla di fey seen reye. Kenn ku dee ngir ngëm amoon na ngëmu Yeesu lu jiitu ngir ñu rey ko, ndaxte moom teewaayu boobu ngëm la tax ba papaas bi rey ko. Yére yu weex yi dañuy tegtal njubtey Kirist, waaye yére yu weex yi ñu joxee ñi ñu rey, gannaaw seen deewu ngëm lañu leen jox. Yére yi màndargay deewu ngëm lañuy doon, waaye du rekk njubtey Kirist. Kenn ku dee ngir ngëm am na yérey njubtey Kirist lu jiitu ngir ñu rey ko. Mbooloo mu bare mi nekk ci Peeñu 7, ñu ngi leen di jox yére yu weex, te loolu dafay tegtal ñi di dee ci mbasum deret mi ñu nara gis ci yoonu Dibéer bi di ñëw. Kon nag, téeméer ak ñeent-fukk ak ñeent-junni ñi, Eliya mooy leen di tegtal, te ñi takku ci Boroom bi te dee, Muusaa moo leen di tegtal ca tundu soppikuw mel ga.
The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.
Junni téeméeri ak ñeent-fukk ak ñeent junni nit ñooy maas gi deesuñu dee, te ñooy maas gi Kirist di wax ne ñoo ngi dund ba kàkk yi ak suuf si wéy ci Luka saar ñeent-fukk ak benn.
We will continue this study in the next article.
Dina continuer sunu njàng mi ci bind bi di ñëw.
“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.
“Reyina Habel moo doon nekkoon misaalu bu jëkk bu noonoo ga Yàlla waxoon ne dina am ci diggante jaan ak njabootu jigéen ji—ci diggante Seytaane ak ñi bokk ci moom ak Kirist ak ñi topp ko. Jaarale ko ci bàkkaaru nit, Seytaane moonaa nguuru ci xeetu nit; waaye Kirist dina leen may ñu sànni mbaggam. Saa su benn bakkan, jaarale ko ci gëm-gëm ci Xaritu Yàlla bi, dëddee liggéeyu bàkkaar, merum Seytaane dafay tàkk. Dundu gu sellug Habel seede woon na ci kaw claimu Seytaane ne nit mënuul sàmm yoonu Yàlla. Ba Kayin, mi xelu ki bon bi yëngaloon, gis ne mënu koon not Habel, mu mer lool ba rey ko. Te fépp fu nekk ay nit ñi di taxaw ngir wone ne njubteg yoonu Yàlla gi am na solo, xel woowu sax dina feeñ ci seen kaw. Moom mooy xel mi, jaarale ko ci jamono yépp, sampale woon wet ngir bóom te taal mbootaayu safara ngir taalibe yi Kirist. Waaye ñaawtéef ya ñuy teg ci kaw toppkat Yeesu, Seytaane ak mbooloom ñoo leen di yëngu ci ginnaaw, ndaxte mënuñu koo gaññ ba mu wottu ci seen nguur. Moom mooy merum noon bu ñu daan. Bépp seedeelkat bu Yeesu dee, dafa dee ni ab ndefkat. Yonent bi nee na: “Ñoom daan nañu ko [‘jaan ju mag ji, ñuy wooye Seytaane ak Ibliis’] jaarale ko ci deretu Xar mi, ak ci kàddug seeni seede; te bëgguñu seen bakkan ba àgga ci dee.” Peeñu Yuhana 12:11, 9.” Patriarchs and Prophets, 77.