In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
Ci jamono yu mujj bu nit ñi ñuy bàyyi gannaaw, am na ay melokaani waxu yonent yu ñu fésal. Kon nag, ñoom dañuy jamono ju mel ni ay jàngoro, ndaxte ñoo sos jikkoo Seytaane. Dañuy jamono ju njaaloo, ndaxte ñoo def ay jàppale yu sellul ak noonu Yàlla yi. Agsi nañu ci bérab bu ne, gis nañu waaye mënuñu déggal, dégg nañu waaye mënuñu xam, ndaxte ñuñu soppeeku; te loolu mooy li ñu nettali ni seen xol yaa ngi di nooy. Musaa moo jëkk a wax ci wàllu mbir mii sax.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
Te Musa woo Israayil gépp, ne leen: Yeen gis ngeen lépp lu Boroom bi defoon seen bët yu nekk ca suuf si Misra, ci kanam Firawna, ak mboolem ay jaamam, ak mboolem réewam; nattu yu mag ya seen bët gis, ay kéemaan ya, ak kéemaan yu mag yooyu. Waaye ba tey jii, Boroom bi joxagul leen xol bu xam, ak bët yu gis, ak nopp yu dégg. Deuteronomy 29:2–4.
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
Ci njëkk a jëfandikoo bu njëkk ci mbirum Laodise ci gis ak dégg, li askanu Yàlla mënuñu gis mooy màndarga yi ak kéemaan yi nekk ci seen jaar-jaaru màggat gu njëkk. Yeremi wax ne mbir moomu mooy benn melokaanu “janq yu ndaw xel yi” ci fan yu mujj yi, te it muy wone nanguwul gi janq yu ndaw xel yi bañ a nangu ci yégle yi ñetti malaaka yi, te loolu tàmbalee ak yégleb malaaka bu njëkk bi di woo nit ñi ngir ragal Yàlla Mi Bind. Ndax ngëmadi boobu, dañu jotul taw bi mujj bi.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Yégleen li ci kërug Yàqóoba, te xamle ko ci Yuda ne: Dégluleen léegi lii, yéen xeet wu ñàkk xel te amul njàngum xam; yi am bët, te gisul; yi am nopp, te déggul. Ndax dungeen maa ragal? wax na Boroom bi. Ndax dungeen yëngu ci sama kanam, man mi tëral suuf-suux si muy diggu géej gi ak suuf, ci ndigal gu sax ba fàww, ngir mu bañ koo jéggi? Bu ay mbindam di yëngu ak doole, te duñu man a not; bu ñuy riir, te duñu ko man a jéggi. Waaye xeet wii am na xol wu dëng te di weddi; dañoo dëng ba dem. Te sax duñu wax ci seen xol ne: Na nuy ragal sunu Yàlla Boroom bi, miy jox taw bi, bu njëkk ak bu mujj, ci jamono jii war; te mooy dencal nu ay ayu-bés yu ñu tëral ngir ngóob mi. Seen ñaawtéef yooyu moo dindi yéen loolu, te seen bàkkaar moo tere yéen yiw. Yeremiya 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
Esekiyel mi ngi xamale ne ñi wone jikko yi ñu tegtal ci gis te xamul, ay kër gu wut dikk lañu. Ay kër gu wut dikk lañu, ñi bañ a gis jaar-jaari seen cosaan yi, ñi di janq yu ñàkk xel, ñi bañeesul soppeeku ndaxte dañuy bañ yëgleb malaaka bu jëkk bi, te loolu mooy bañ leen ñépp; ndax su fekkee ne nga nangul yëgleb malaaka bu jëkk bi, doo man a nangoo bu ñaareel bi walla bu ñetteel bi. Ci nekkin boobu, tawte gu mujj gi dañuy ko tere janq yooyu ci waxtu tawte gu mujj ga. Gannaaw ba Yeesu waxee ci jikko jii ci nettaliam, mu teg ca topp a joxe léebu beykat bi.
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. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Waaye barkeel nañu seen bët, ndaxte gis nañu; ak seen nopp, ndaxte dégg nañu. Ndax dëgg maa ngi leen koy wax, ne yeneen yonent ak nit ñu jub yu bare bëgg nañu gis li ngeen di gis, te gisewuñu ko; te dégg li ngeen di dégg, te dégguñu ko. Dégluleen nag léebu beykat bi. Bu kenn déggée kàddug nguur gi te xam-xamu ko, saa sa Aji bon ji dikk, jëlé dem li ñu ji woon ci xolam. Kooku mooy ki jotoon pepp mi ci wetu yoon wi. Waaye ki jotoon pepp mi ci bérab yu xeer, kooku mooy ki dégg kàddu gi, te ci saa si mu nangu ko ak mbégte; waaye amul root ci boppam, waaye mu sax diir bu gàtt rekk; ndax bu metit walla fitna dalée ndax kàddu gi, ci saa si mu tënk. Ki jotoon it pepp mi ci biir garab yu xob, kooku mooy ki dégg kàddu gi; waaye njàqare àddina sii ak naxug alal, dañuy bux kàddu gi, ba tax mu nekk ku meññul. Waaye ki jotoon pepp mi ci suuf su baax, kooku mooy ki dégg kàddu gi te xam-xamu ko; te moom itam dafa meññ, di jur, kii téeméer, kii juróom-benn-fukk, kii fanweer. Mu teg leen beneen léebu ne: “Nguuru asamaan mel na ak nit ku ji woon pepp bu baax ci toolam. Waaye bi nit ña nelawoon, noonam dikk, ji ñax wu bon ci diggante dugub ji, ba noppi dem. Waaye bi mbey mi saxee, tàmbalee jur, kon ñax wu bon wi feeñ itam. Noonu surga yi boroom kër ga ñëw, ne ko: ‘Sang bi, ndax du pepp bu baax nga ji woon sa tool? Fu mu jëlee nag ñax wu bon wi?’ Mu ne leen: ‘Noon moo def lii.’ Surga ya ne ko: ‘Ndax bëgg nga nu dem denc ko?’ Waaye mu ne: ‘Déedet; ngir bu ngeen di denc ñax wu bon wi, ngeen buddi itam dugub ji ak moom. Bàyyileen ñoo bokk màgg ba bésu ngóob ba; te ci jamonoy ngóob maay wax góobkat ya: Dencleen njëkk ñax wu bon wi, boole ko ci ay geb ngir lakk ko; waaye dajaleen dugub ji ci sama saq.” Macë 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
Ñi ñàkk yi mooy garab gu bon gi, te ñi xam-xam yi mooy dugub gi. Ci léebu fukki janq ya, am-naat gi mooy li di wone wuute gi nekk ci diggante ñaari xeet yi; te ci dugub ak garab gu bon gi, li ko waral mooy ndax pepp bi, maanaam kàddu gi, dees na ko xam. Jëfandikoo bu njëkk bi Muuse def ci wàllu ab xeet buy bañ a gis, te moona bañ a xam, dafa teg yégle bi war a xam ne mooy kéemaan yi ak firnde yi ci jaar-jaaru taariix bu njëkk bi. Tudd bu mujj bi ci wàllu yonent ci mbir yi aju ci gumbaay gu kër gu toppadi ga, ni Ellen White ko waxe, mooy ne bët yi barkeeloo woon ngir gis li góor ñu jub ñépp bëggoon a gis, mooy taariixu yëngu-yënguu Millerite bi.
“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 njàngale yiñ meyoon ci diggante 1840–1844 war nañu leen a delloo lépp seen doole léegi, ndaxte am na ñu bari ñi sànku seen jub. Njàngale yi war nañu a yegsi ci bépp mbooloom kër-cee.”
“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.” Manuscript Releases, volume 21, 436, 437.
“Kirist neena: ‘Yeen yu barkeel nañu leen, ndax gis nañu; ak seen nopp yi itam, ndax dégg nañu. Ndax dëgg-dëgg maa ngi leen koy wax, ne yeneen yonent yu bare ak nit ñu jub dafa leen bëgg woon gis yi ngeen gis, waaye gisewuñu ko; te dégg yi ngeen dégg, waaye dégguñu ko’ [Matthew 13:16, 17]. Barkeel nañu ko yeen yu gisoon liñu gisoon ci atum 1843 ak 1844.” Manuscript Releases, volume 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
Yeesu dafay feeñal mujj gi ci njàlbéen gi, te benn wax bu njëkk bi ci ñi am ay bët waaye duñu gis mbaa xam, ak benn wax bu mujj bi, dañuy xamale ne jaar-jaaru cosaanu kër gu rebel bi mooy li ñu gisul, te moo tax ñu bañ ko, te noonu mu tere ñi ñàkk xel ngir xam taw bi mujj bi. Jaar-jaaru at yi 1840–1844 dafa mel ni musibaayu Israayil bu yàgg ba jëkk ci ngir bàyyikoo ci jaamu Misra. Lu yoon Israayil bu yàgg ba jëkk gi defoon ba ñàkk jaar ci jéemantu njàlbéen gi, yóbbu leen Kades, fa ñu nangu xibaaru fen bu fukki yoonkat ya yóbbóo, te tann njiitu bees ngir jiite leen dellu Misra. Ñaar-fukk at gannaaw loolu ñu delloo leen Kades, te Moyis dafa lajj ba dóor Doj wa ñaareel yoon.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Maske Muuse daanu na, Yosuwee wéy di jiite leen ba ñu duggu ci Suuf su Yàlla digoon. Nattu mu mujj ma ca Kadees moo amoon benn rébb yu tar te ci moom la ànd ak moom, ndaxte Yeesu dafay Saa bu ne melal mujje gi ak tàmbali gi; te rébb gi ña fukki yëngatakat yi defoon ca Kadees ca tàmbali juróom-ñaar fukk at yi, ak ci mujjug juróom-ñaar fukk at yi itam, dafay melal benn rébb gu mag ca Kadees. Waaye doonte rébb gi Muuse defoon ca Kadees, gis-gisu dugg ci Suuf su Yàlla digoon weesuwoonatul.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
Ci biir bu 1863 bi, mi waraloon ci gëmmiñ gu gën a yaatu gu 1888, te mi waraloon ci gëmmiñ gu gën a yaatu gu 1919, gi mujje ci biir bu 1957 bi, Yeesu delloo na Adventisme Laodise bi ca Kadesh. Mu delloo leen ca taarix ba malaaka bu ñetteel bi agsee te tàmbali ab jéegtal gu nattu, gu mujje feeñal gëmmiñ gu 1863, ak dëppoo gi ci wank wi ci màndiŋu Laodise. Malaaka bu ñetteel bi dugg na ci taarix bu mujj bu Adventisme Laodise bi 11 Septàmburu 2001, ba malaaka bu mag bi ci Peeñu Yàlla fukki juróom ñaar, mi di malaaka bu ñetteel bi, wàcce. Noonu mu yégle ne Babilon dafa daanu, ni ko melaloon ci sànniw kërug Nimrood, ba kër yu kawe yi ci dëkku New York daanu.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
«Bataaxalu ñetteelu malaaka bi duñu ko dégg bu baax; leer gi dina leeral suuf si ak ndamam, ñi bañ a dox ci ndamam guy yokku boobu dinañu ko wax ne ay leer gu dul dëgg la.» Review and Herald, May 27, 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Ni ci Israyil gu mag ya, noonu itam Israyil gu tey. Maaso mi seedee 11 Septaambar 2001 mooy maaso mujj mi. Yeesu wax na ci Luka saar 21 ne “maaso mii,” te Moom rafetle na ne maaso boobu mooy ñi dund ba àddina ak asamaan jeex, te loolu di am ci Ñëw ga ñaareel ba. Maaso boobu di ñi dund ba gis dellusi Kirist, dinañu xamoon benn tektal buy firndeelal leen ne ñoom ñoo di maaso mujj mi. Dinañu xam te déggoo ne ñoom ñoo di ñi dund ba “jëfandikoo bépp peeñ” dootul nekk lu “yàgglu.”
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Bi Yeesu doon génn kër Yàlla ga ak taalibe yi, ñu laaj ko mu leeral leen li mu bëggoon wax ci njortam gu aju ci alagug kër Yàlla ga. Waxtaan woowu moo doon tegtal waxtaan wi ay taalibeem di amal ci jamono ji mujj gi. Taalibe yi bëggoon a xam li mu bëgg ci li mu faral di jàngale, ne kerkub Awaatist bu Laodise bi war nañu koo balay ci ndigëlub Dibéer bu jëm ci ñëw ga, ni ñi fa di jaamu nees leen di tufli génne ci gémmiñam, te dootuñuñu ñi koy waxal.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
Ci répondant ay taalibeyam, Yeesu nettali na yàqute Yerusalem ak taarix bi toppoo ca gannaaw, ba agsi ci mujjug àddina. Gannaaw ba Mu wone jëfandikooku taarix ba egg ci aaya fukki ak juróom-ñent, Mu dellu ci yàqute Yerusalem, yàqute gu mën a xewoon ca bant ba, waaye ci yërmande Yàlla ak muñam gu yaatu, ñu yeesal ko lu tollu ci ñeent-fukk at. Ci njàlbéenu ñeent-fukk at yooyu, dina am desit buy rëcc ci yàqute ga, waaye loolu du am ludul bu ñu xamoon màndarga bi Mu joxe woon ci kaw loolu.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
Ci tàmbali Israayil bu yàgg ba, amoon na ab diir bu ñeent fukki at, mi tàmbalee ak àtteb yàlla ci kaw ñàkk dégg-dëggug fukki yëngukat ya, te ñu yeesal ko ba ci ñeent fukki at ngir ñaanug Musaa. Ci mujju Israayil bu yàgg ba, amoon na àtteb Yàlla ci kaw ñàkk dégg-dëggug bant ba, te ñu yeesal ko ba ci ñeent fukki at ngir muñ gu yàgg ak yërmande yi Kirist di wone. Ci ñaari jaar-jaari mbir yooyu, amoon na ñi desoon ñu mucc. Yeesu dafa faral di leerale mujju benn mbir ak tàmbaliy benn mbir.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
Yeesu wax jëfandikoo màndarga wi jëme ci yàqug Yerusalem te mu sant ko nekk “fan yi àtte bu metti.”
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Bu ngeen gis Yérusalem ñu wër ko ak ay xarekat, kon xamleen ne yàqum ga jege na. Kon na ñi nekk ci Yudée daw dem ca tundu ya; te na ñi nekk ci biiram dëkk ba génn; te bu ñi nekk ci réew yi duggsi fa. Ndaxte yooyu ay fanu mbugal lañu, ngir lépp luñu bindoon am yoon. Luuk 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
“Bésub beñu fay” mooy juróom-ñaari musiba yu mujj yi, te moo tax Baaykat White boole tasug Yerusalem ak àtteb Yàlla buy jëfe ci fan yu mujj yi.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Ngeenleen, yéen xeet yi, ngir dégg; te déglu leen, yéen askan yi: na suuf si dégg, ak lépp lu nekk ci biiram; àddina si, ak lépp lu génne ci moom. Ndax merum Boroom bi wàcc na ci kaw xeet yépp, ak xèccoom ci kaw seeni mbooloom xare yépp: alag na leen ba noppi, jébbal na leen ngir reyle. Te it seeni néew dees na leen sànni ba ci biti, te séentu seeni yaram yu dee ya di yéeg; te tundu yi di nelaw ak seen deret. Te mboolem mbooloom asamaan dina yàqu, te asamaan yi dees na leen denc ni kayit buy wër; te seeni mbooloom yépp dina daanu, ni xob wi daanuy rot ci garabub reseñ, ak ni fig bu wow di rot ci garabug fig. Ndax sama sabar dina suux ci asamaan: xool-leen, dina wàcc ci Idumee, ak ci askanu sama rëbb, ngir àtte. Sabaru Boroom bi fees na ak deret, sedd na ak xob; ak deretu xar ak bëy, ak xobum roññi xaru-góor yi: ndax Boroom bi am na sarax ci Bosra, ak reyle gu réy ci réewum Idumee. Te béyléer yi dinañu daanu ak ñoom, ak nag yu ndaw yi ak nag yu góor yi; te seen suuf dina xeeb ak deret, te seen pënd dina sedd ak xob. Ndax mooy bésub feyug Boroom bi, ak atum peyug yoon ngir mbirum Siyon. Esayi 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
Yeesu joxe na nit ñépp seen njëkk waxtaan ci Nasaret, yégle boppam ne mooy Almasi bi. Waxtaan woowu dafa doon ci yoonu wax ju njëkk ci mbindum wax yu yonent yi. Jàngat bi mu tann moo wone ne liggéeyam dafa boole yégle “bésub fayu Boroom bi.” Te loolu, ni Esayi waxe, mooy itam “atu feyug yi ngir xuloo Siyon.”
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
Ca Nasaret la Kirist moom tambalee woon liggéeyam gu feeñ ci kanam nit ñi te yégle boppam ne mooy Masi bi. Te ca jamono jooju, ñi dégg ay waxam te xamulñu lu mu tekki, jéem nañu koo rey ci sànni ko ca kaw tund wa. Njàlbéenu liggéeyam mandargaaloon na ne nit ñi ci dëkku juddoom jéem nañu koo rey, te mujjug liggéeyam, xeetu askanam rey nañu ko. Liggéeyam mooyoon ngir xamle boppam ne mooy Masi bi, te loolu moom doon na ko ba mu ñuulale ko ci mbëggelam. Ca mbëggelam, benn mandarga bu Yàlla wàcce na ngir dëggal matug waxandikoo gi jëm ci ñëwug Masi bi. Te ci 11 Ut 1840, benn mandarga bu Yàlla wàcce na ngir dëggal waxandikoo gi ci bataaxalub nattu gi ci taariix boobu. Te it ci 11 Sàttumbar 2001, benn mandarga bu Yàlla wàcce na ngir dëggal bataaxal bu ñu waxoon ci taariix boobu, te mooy bataaxalub taw bu mujj bi.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“Gannaaw Yeesu liggéeyee ñaari fan ak waa Samari, mu bàyyi leen ngir wéyal yoonam jëm Galile. Moom taxawul Nasaret, fa mu jàlloon ngoneem ak njàlbéenem gu njëkk. Nangu gi mu fa jotoon ca jàngu ba, bi mu yéglee ne mooy Ki Yàlla fal, nekkoon lu baaxul ba tax mu fas yéene seet tool yu gën a am njariñ, ngir waare ci nopp yu koy déglu, ak ci xol yi nanguwaat ay waxam. Mu wax taalibe yi ne: ab yonent amul teral ci réewam. Kàddu googu di wone bañ-bañ gu naturel gi nit ñu bare am ci nangu ne amna njóobare ak yaakaar yu doy waar ci kenn ku dëkkoon ak ñoom te bañ a feeñloo boppam, te ñu ko xam bu baax dale ko ci ngoneem. Waaye itam, ñoom ñii sax mën nañoo yéngu lool ci ay ñaanu-ñaanu ak ay baat yu kenn ku dëkkul ci seen biir ak ku sàkku boppam di wax. The Spirit of Prophecy, volume 2, 151.”
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
Ci xàjjaay Luug sar ba ñaar-fukk ak benn, Kirist mi mooy melal nit ñaar téeméer ak ñeent-fukk ak ñeent ñaar-ñaar ñi, maanaa maas bu mujj ba deewee. Def na loolu ci bi mu joxe jaar-jaari mbootaay bi tambalee ak waxtu bi mujj bi mu seeti woon kër ba nekkoon woon kër-u Baayam, waaye gannaaw gi mu nekk kër-u Yawut ya. Ci nettali jaar-jaari mbootaay bi Yeesu tàmbalee wone, agsi na fa ca fanaan ba Yerusalem ak kër Yàlla gi taalibe ya bëggoon a xam ci moom, war a yàqu (70 AD). Mu tudde yàqu ga ni ay fan yu feyu mbugal, te loolu bokkoon na ci yégleem bu ubbi liggéeyam. “Ay fan yu feyu mbugal” yooyu doon nañu tektal du yàqug Yerusalem rekk ci atum 70, waaye itam jamono ji merug Yàlla feeñee, ni ñu ko tektalee ci juróom-ñaari mbugal yu mujj yi.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Ndaxte loolu mooy bésub Boroom bi Yàlla bu mbooloom xare yi, bésub feyugu, ngir mu feyu ci say noonam yi; te saamar bi dina lekk, dina suur te màndi ak seen deret; ndax Boroom bi Yàlla bu mbooloom xare yi am na sarax ci réewum bëj-gànnaar, ca wetu dexu Ewrat. Yeremi 46:10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
“Bésub beeñ” bi ci kaw Babilon, bi ñuy wone ci “sarax si ci réew mi nekk ca bëj-gànnaar, ci wetu dexu Efrat,” day tàmbali ci yoonu dimaas bu agsi lu gaaw.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
Ndax meru Aji Sax ji, kenn du ko dëkk; waaye dina nekk njëg mu mat sëkk. Képp ku romb Babel dina yéemu, di ko woote ak xas ci yaramam wépp. Soluleen seen buntu xeex wër Babel; yéen ñépp ñiy jëkkal xale yi, fittileen ko; bañleen a yërëm benn xale, ndax moy na Aji Sax ji. Xaacu leen ci kawam fu nekk: mu joxe na loxoom; fondemaayam daanu na, tataam ya tas nañu; ndax mooy fayu Aji Sax ji. Fayuleen ci kawam; ni mu defee, defleen ko noonu. Dagalleen ji ji jiital tool bi ci Babel, ak ki yor njobbe ci waxtu góob gi; ndax ragal saamaru noonu di fitna, ku nekk dina dellu ci ay nitam, te ku nekk dina daw dem ca réewam. Israyil mooy xar mu tasaaroo; gaïndé yi dafa ko dàq. Bu njëkk buur Asiri moo ko lekk; te mujj, bii Nebukadnesar buur Babel, dafa damm ay yaxam. Moo tax nii la Boroom xare yi, Yàlla Israyil, waxe: Seetal, dinaa mbugal buur Babel ak réewam, ni ma mbugalee buur Asiri. Te dinaa delloosi Israyil ca dëkkam; dina lekk ci Karmel ak Basan, te bakkanam dina suur ci tundu Efrayim ak Giléad. Ci fan yooyu, ak ci waxtu woowu, kàddug Aji Sax ji, dinañu wut tooñu Israyil te du feeñ; ak bàkkaar yi Yuda, te duñu leen gis, ndax dinaa baal ñi ma denc. Yéegleen jëm ci réewu Meratayim, xataa ci moom ak ci dëkkkat Péqod; alagleen te saaga leen ba noppi ci seen ginnaaw, kàddug Aji Sax ji; te defleen lépp li ma la sant. Baatu xare mungi ci réew mi, ak yàqute gu réy. Naka la bantub suuf sépp bi daggeeku ba damm! Naka la Babel nekk gàddaay ci biir xeeti àddina! Tegal naa la fiir, te jàpp nañu la it, yow Babel, te xamoo ko; gis nañu la, te jàpp la, ndax da nga xeex ak Aji Sax ji. Aji Sax ji ubbi na kër-guureem, génne na jumtukaayi meram, ndax lii mooy jëfub Boroom bi, Aji Sax ji Boroom xare yi, ci réewu Kaldéen yi. Ñëwleen ci kawam, jógé fu gën a sori; ubbi leen ay dencukaayam; dajaleen ko ni ay mbooloo, te saaga leen ko ba noppi; bu ci dara des. Reyleen naggéem yépp; nañu descsi ba ca rendi ba. Alag na leen! Ndax seen bés agsi na, waxtuw seetlu gi. Baatu ñiy daw ak ñiy rëccu génn réewu Babel, ngir yégle ci Siyon fayug sunu Yàlla Aji Sax ji, fayug këram ju sell ji. Woo leen ñiy fitt xale yi ñëw ci Babel; yéen ñépp ñiy jëkkal xale yi, daldi taxawe wër ko; bu kenn rëcc. Feyeel ko ni ay jëfam; ni mu defee lépp, defleen ko noonu; ndax dafa réyréylu ci kaw Aji Sax ji, ci kaw Ku Sell ki gu Israyil. Jérémie 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Yàqute Yerusalem ci atum 70 gannaaw Kirist dafa tegtal àttebub jëfandikook jigéenu Babilon, bi tàmbalee ca yoonu Dibéer bu léegi di ñëw ci États-Unis. Yeesu xamoon ne moom moo doon màggal atum 70 gannaaw Kirist ni muy yoonu Dibéer bu léegi di ñëw, ndaxte moom mooy kilifteb Kàdduam, te moom itam mooy Kàddu gi. Lu am solo lool mooy nu xam dékkuwaayu waxu yonent bi Yeesu tëral ci Luka saar 21, ngir nu man a dégg li muy mandarga ji xamle ne xeetu jamono ju mujj ji agsi na.
We will continue this study in the next article.
Dina yokkute ci njàngum bii ci bind bi ci topp.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
“Ñëwug Kirist dina am ci waxtu gën a lëndëm ci jaar-jaaru suuf si. Bés yi Nuux ak yi Luut dafay xayma xaalis àddina si bala ñëwug Doomu nit ki. Mbind mi Sell, bi jublu ci waxtu woowu, wax na ne Seytaane dina jëfandikoo bépp kàttan te “ak bépp naxteb jubadi.” 2 Tesalonig 2:9, 10. Li muy jëf moo feeñ bu baax ci lëndëm gi di gëna tar gaaw, ak njuumte yu bare lool, ak yoonu réer yi, ak naxari yi ci fan yii mujj. Du Seytaane rekk moo jàpp àddina nekk jaam, waaye itam ay naxam dañuy lawax kër yu wax ne ñoo bokk ci Boroom bi sunu Yeesu Kirist. Ngànnaay gu mag gi dina màgg ba nekk lëndëm gu xóot ni digg-guddi. Ci askanu Yàlla, dina doon guddi gu nattu, guddi gu jooy, guddi gu fitna ndax dëgg gi. Waaye ci biir guddi gu lëndëm googu la leeru Yàlla di leer.”
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
“Moom moo taxaw leer ci lëndëm.” 2 Korent 4:6. Bi “suuf si doonul woon dara te neen; te lëndëm nekkoon na ci kaw xóotug ndox mi,” “Xelum Yàlla doon na wër ci kaw ndox ya. Noonu Yàlla ne: Na leer am; te leer am.” Njàlbéen 1:2, 3. Noonu itam ci guddig lëndëmu xel gu sell, kàddug Yàlla génn ne: “Na leer am.” Ci ay doomam mu ne leen: “Jógleen, leerleen; ndax sa leer agsi na, te ndamu Boroom bi fenk na ci yow.” Esayi 60:1.
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Xoolal,’ Mbind mi ne, ‘lëndëm dina muur suuf, te lëndëm gu tar nit ñi: waaye Boroom bi dina feeñ ci yaw, te ndamam dina gisoo ci sa kaw.’ Aaya 2. Kirist, mi di leer gu jóge ci ndamu Baay bi, ñëw na ci àddina ngir nekk leeram. Ñëw na ngir wone Yàlla nit ñi, te ci moom lañu bind ne dañu ko fal ak ‘Xel mu Sell mi ak kàttan,’ te mu ‘wër di def lu baax.’ Jëf ya 10:38. Ci jàngu Nasaret ba mu nekk, mu wax ne, ‘Xelu Boroom bi ngi ci man, ndaxte fal na ma ngir yégle xibaar bu baax ba miskin yi; yónni na ma ngir faj ñi xol seex, ngir yégle goreel ñi ñu téj, ak delloo gis-gis ñi gumba; ngir bàyyi ñi ñu door ñu am seen yoon, ngir yégle atum nangug Boroom bi.’ Luug 4:18, 19. Lii mooy liggéey bi mu sant ay taalibeem ñu def. Mu ne, ‘Yeen ngeen di leeru àddina bi.’ ‘Na seen leer leer noonu kanam nit ñi, ngir ñu gis seen jëf yu baax, te màggal seen Baay bi nekk ci asamaan.’ Macë 5:14, 16.” Yonent yi ak Buur yi, 217, 218.