We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Nu doon nuy xooloon ci Jeremii saar juróom-fukk ci beneen bind bi weesu, te ci pasaj boobu atine bu ñu dogal ngir Babilon, bi tambalee ci yoonu Dibeer bu léegi di ñëw ci Etats-Unis, ba noppi ci merum Yàlla. Atine bu jëf ji mooy bésub fey gu Boroom bi, bi ñu tegtaloon ci yàqute Yerusalem ci atum 70 A.D. Yàqute Yerusalem, bi Rooma defee ko ci 70 A.D., dafa doon seeni misaal ci yàqute Yerusalem bi Nebukadnesar amaloon. Ñoom ñaar ñépp bokk nañoo nekk ñaari seede ngir atine bu jëf ji ci jigéenu njaaloo Tir, mi itam mooy jigéenu njaaloo bi ci Apokalips saar fukk ak juróom-ñaareel.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Yeremi dafa nu ne ne bu ba taxawooru Boroom bi mat na ci Babilon bu bees bi, tambalee ak yoonu dibeer bu agsi lu gaaw, ne: “Ci fan yooyu ak ci waxtu woowu, wax na Boroom bi, dinañu seet tooñi Israayil te duñu am; ak bàkkaaru Yuda, te duñu leen gis: ndaxte dinaa baal ñi ma denc.” Ci fan yooyu, màndargaalug téereel gi ci kaw ñaar-fukk ak ñeent-fukk ak ñeent junni nit ña, kon dina weesu ba noppi.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Yéen bokk yi, lan ngeen di def ci mag gu réy gi ngir waajal? Ñi bokk ak àddina, ñoo ngi jël melokaanu àddina te di waajal ngir màndargu rab wu réy wi. Waaye ñi amul kóolute ci seen bopp, ñi di suufeel seen bopp kanamu Yàlla te di setal seen ruuy ci topp dëgg gi, ñoo ngi jël melokaanu asamaan te di waajal ngir màndargu Yàlla ci seen jë. Bu ndigal li génnée, te ràññee bi tëj ci ñoom, seen jikko dina des set wecc, baña am benn tus, ba fàww.” Testimonies, volume 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Àtte bu jëfandikukat bi tàmbalee ak baat bu ñaareel bi ci Peeñu ya saaru fukk ak juróom-ñett, miy woo góor ak jigéen ñi ngir ñu daw bàyyi Babilon, te Yeremi ne: “seen bés agsi na, waxtu seetlu seen dikk na. Baatu ñi daw te mucc génn réewu Babilon, ngir yégle ci Siyon fay gu Boroom bi sunu Yàlla, fayu këram gu sell gi. Wooleen ñi di xëccat ak baan ngir wër Babilon: yéen ñépp ñiy jébbal xàtt wi, dëkkeleen ko wër-giir; bu kenn mucc ci moom: feyleen ko ni ay jëfam, lépp lu mu defoon, defleen ko ko.” Àtteem mat na jaar ci “xëccat yi.” Jëfandikoo bu njëkk bu bind mi def ci ab xëccat, ci Ismaël la jëm.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Yàlla dégg baatu xale bi; malaakam Yàlla wootee Agar ci asamaan, ne ko: «Lan moo la dal, Agar? Bul ragal; ndaxte Yàlla dégg na baatu xale bi fa mu nekk. Jógël, yékkati xale bi, te téye ko ci sa loxo; ndaxte dinaa ko def xeet wu mag.» Noonu Yàlla ubbi ay bëtam, mu gis teen bu ndox; mu dem, feesal yomb ba ak ndox, ba noppi mu naanloo xale bi. Te Yàlla ànd ak xale bi; mu màgg, dëkk ca màndiŋ ma, te nekk ku xasawt buy fitt. Génesis 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
“Waxtu yëngu réy ci suuf si” bi nekk ci Apokalips 11 dafay tektale tambaliwaatub atteb jëfandikukat bi ci kaw jigéen ju bon ju Room, te muy tambalee ci yoonu Dibeeri ju ñëw léegi ci Etats-Unis. Ci “waxtu” woowu, “ñetteelu njàqare mi di ñëw gaaw. Te malaakam juróom-ñaareel bi wol.” Ñetteelu njàqare mi, mooy bucc bi juróom-ñaareel. Ñooy fitnalekat yu Islaam yi ñuy jëfandikoo ngir indi Atteam ci kaw ñi di dëgëral màndargab sañ-sañu baab, maanaam jaamu Dibeer, te di fitnaal ñi di taxawal màndargab sañ-sañu Yàlla, maanaam jaamu Noflaay.
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Ci Luug saar ñaar-fukk ak benn, bi Yeesu di tontu laaj yi taalibe yi ko laajoon ci yàqute Yerusalem ak kër Yàlla ga, Mu joxe ab nettali gu jaar ci bindu mboolem xew-xew yu amoon, te itam di tegu ay xew-xew yu mel ni taarixu fan yu mujj yi. Mu tudde “fan i mbugal,” yu doon benn jëfandikukat bu am solo ci waxu yonent ci liggéeyam ni Almasi bi, li Mu won ci yégleb bu njëkk bu liggéeyam, bi Mu jàngee ci yonent Esayi ci mbooloom Nazaret. Yégleb ga ci Nazaret, ak pàcc bi jële ci Esayi, dafa doon teguwaay bu warul ci liggéeyam rekk, waaye itam ci mesaj i taalibeem yi, te gën a leer ci liggéey ak ndigalum yëngu-yëngu ñaari téeméeri junni ak ñeent-fukk ak ñeent junni.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Xelum Boroom bi Yàlla nekk na ci sama kaw; ndaxte Boroom bi di ma fal ngir ma yégle xibaar bu baax ñi lewet; yónni na ma ngir ma fajj xol yi dagg, ngir ma yégle moomel ñi ñu jàpp, ak ubbi kër kaso bi ñi ñu tëj; ngir ma yégle at mu nangu gu Boroom bi, ak bésub feyug sunu Yàlla; ngir ma diisóo ñépp ñi metti xol; ngir ma jagleel ñi metti xol ci Siyon, ngir ma may leen taaru taŋoor ci boppu pënd, diwlin mbégte ci wàllu tiis, yérebu cant ci ruu bu metti; ngir ñu woowe leen garab yu njub, njëmbëtug Boroom bi, ngir mu màggaliku. Te dinañu tabax mbedd mi yàgg a yàqu, dinañu yëkkati yàqu-yàqu yu njëkk, te dinañu defar dëkk yi yàqu, yàqu-yàquy maas yu bare. Te doxandéem yi dinañu taxaw di sàmm seeni jur, te doom i xeet yu doxandéem dinañu nekk seeni beykat ak seeni sàkkat reseñ. Waaye yéen dees na leen tudde Saraxalekat yu Boroom bi; nit ñi dinañu leen wax ne, Ndamaykat yu sunu Yàlla; dangeenay lekk alalu xeeti ñi dul Yawut, te ci seen ndam ngeen di bég ci yéen. Ci seen rus, dinañu am ñaari yoon; te ci gàcce, dinañu bég ci seen cër; moo tax ci seen suuf dinañu moom ñaari yoon; mbég mu dul jeex dina nekk ci seen kaw. Ndaxte man Boroom bi, bëgg naa àtte gu jub; bañ naa sàcc ci sarax su lakk; te dinaa jubal seen liggéey ci dëgg, te dinaa fas ak ñoom kóllëre gu dul jeex. Te seen askan dina siiw ci biir xeeti ñi dul Yawut, ak seen sët ci biir xeet yi; ñépp ñi leen gis dinañu leen nangu, ne ñoom mooy askan wi Boroom bi barkeel. Dinaa bég lool ci Boroom bi, sama ruu dina bég ci sama Yàlla; ndaxte solal na ma yérey mucc, muuru na ma mbubb mu njub, ni góor guy takk di sàggan boppam ak taar, ak ni jabar buy takk di taaru ak ay takkam. Ndaxte ni suuf di génne saxaram, ak ni tool di saxal li ñu ci ji, noonu la Boroom bi Yàlla di saxal njub ak cant fa kanam xeet yépp. Esayi 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Ñaari junni ak ñeent fukk ak ñeent junni ñi ñu téj ci Yeeskel saar 9, ñooy ñi di jooy te metti xol ndax bàkkaar yi nekk ci kërgëm gi ak ci àddina si. “Atum nangu gu Boroom bi, ak bésub mbugal sunu Yàlla,” mooy jamono ji ñi di jooy ci Siyon di am njàmmu xol, te nekk “garabi njub” ngir “màggal Boroom bi.” Ñoom dañuy màggal Boroom bi, ndaxte “ci fan yooyu, ak ci waxtu woowu, wax na Boroom bi, dees na seet tooñu Israyil, te du feeñ benn.” Ñi di jooy, ñooy ñi ñu téj, te ñooy ñi “di tabax yàqu-yàqu yu njëkk ya,” ñi “di yékkati tasaaro yu njëkk ya, te” ñi “di defar dëkk yu yàqu ya, tasaaro yi ñaari xeetu maam yu bare.” Dees na leen “tudd Saraxalekat yu Boroom bi,” te nit ñi dinañu leen wooye “Ndaw ñi sunu Yàlla.”
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Njubug ñaari fukk ak ñeent ci junni ñent-fukk ak ñeent-ñi war na “sax ci kanam xeet yépp,” bu ñu leen yékkati nekk saxaaru tegtal ci waxtu yëngu-yëngu su mag bi. Seen njubug dees na ko jur ndank-ndank, ndaxte “ni suuf di jur ay mbotam, ak ni tool bi di jur li ci jiñ bi ñu ci ji; noonu la Boroom bi Yàlla di jur njub ak cant sax.” Téere biir gi ci ñaari fukk ak ñeent ci junni ñent-fukk ak ñeent-ñi tàmbalee na bi taw bu mujj bi agsee 1 Sàttumbar 2001. Foofu la ay mbotam suuf si tàmbalee feeñ. Isaya dafa wax kañ la ay mbot yooyu di sax.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ci natt, bu mu saxee, dinga koy yëngal; mo taxawal ngelawam gu metti gi ca bésu ngelawu penku. Moo tax nag, lañuy setal tooñu Yàqub; te lii mooy bépp meññeefu dindi bàkkaaram: bu defee bépp doj yu sarxalukaay ba mel ni doj yu weex yuñu dóor ba tas, xéer yu màngi ak nataal yi duñu taxaw. Isaïe 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Ci “bëccëg ngelaw wu penku” bi di moom “ngelawam wu tar” wi “Mu tere,” “sóobu” pepp yi dina tàmbali bu taw bi “ñu ko natt.” “Mu tere” tekki na ñu ko téye. Bu ñetti ngelaw yi ñu leen téye jaarale ko ci ñenti malaaka yi ci Pexe yu Yàlla, saar 7, lakkug téerey temm yi ci kaw juróom-ñaar fukk ak ñent junni nit yi dina tàmbali. Ca jamono jooju, taw wu mujj wi dina tàmbali a “fésal” ci xew-xew wu yem, ndaxte baat bi nekk ci saar bi, di “natt,” tekki na xew-xew wu yem. Ci tàmbaliwaayu jamonoy lakkug téerey temm yi ci kaw juróom-ñaar fukk ak ñent junni nit yi, taw wu mujj wi ñu ko natt; te ci mujju jamono jooju, du nekk ak natt.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
«Tuuru gu réy bu mag ci Xelum Yàlla, mi di leeral suuf sépp ak ndamam, du ñëw ba kera nu amee nit ñu leer xel, ñiy xam ci seen kër gu bopp li tekki ne di liggéeykat yu ànd ak Yàlla. Bu nu amee sellal gu mat, gu mat sëkk ci liggéeyu Kirist, Yàlla dina seede ne loolu am na ci tuuru Xelam gu amul natt; waaye loolu du am fekk ña ëpp ci mbooloom bëggkat yi doonul liggéeykat yu ànd ak Yàlla. Yàlla mënul tuuru Xelam bi fekk bëgg bopp ak topp sa neex feeñ nañu lool, te fekk itam am na xel mu, bu ñu ko waxee ci kàddu, dina wax tontu Kayin ga: “Ndax man maa yor sama mbokk?” Su dee ne dëgg bi ñeel jamono jii, su dee ne màndarga yi miy gëna réy ci bépp wet, yiy seede ne mujjug lépp jege na, dootuñu doy ngir yëngal doole jooju tëdd ci ñi wax ne xam nañu dëgg bi, kon lëndëm gu tolloo ak leer gi nekk woon di leer dina dal xol yii. Amul sax melokaanu benn pakku ngir seen ragalul jëf ji ñuy man a joxe ci kanam Yàlla ca bés bu mag ba njaaloo mujj ga. Du am benn sabab bu ñuy joxe ngir lu tax duñu dund, dox, te liggéey ci leeru dëgg ju sell ju Kàddug Yàlla, ba tax nu feeñal àddina ju bàkkaar lëndëmal, jaarale ko ci seen jikko, seen yërmande, ak seen cëre, ne doole ak dëggu xibaaru jàmm bi kenn mënu ko weddi.» Review and Herald, July 21, 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Jamono nattu tawfex ak tëj miir giir ñaar-fukk ak ñeent junni ak ñeenti téeméer ñi tambalee na ak nattug tuurug Xel Mu Sell mi, ndax pepp ak ñax mu bon mi agsi nañu ca waxtuw ngóob ga. Taw bi dafay yóbbu ñaari mbooloo yi ñoom ñépp ci matug seen mbir; gannaaw loolu, ci jeexital jamono nattu ga, dees na tàggale pepp ak ñax mu bon mi, te pepp mi dina “xam ci jaar-jaaram lu mu tekki ne ay liggéeykat yu bokk ak Yàlla lañu.” Bu boobaa it, dinañu “am jébbalu gu mat, gu ñépp a dugal xolam bépp, ci liggéeyu Kirist; te Yàlla dina seede dëgg gi ci tuur Xelam gu amul natt.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“Bés bu metti nguuru penku” bi agsi na ci 11 Septàmbar 2001, te waxtaanu Habakuk ci yégleb “jàmm ak kaarange” gu fen, muy yégleb ndox mu mujj mi, ju bëccëg ndajeek yégleb biy xamale bésu revenge Yàlla, daldi tàmbali. Ca jamono jooju, garab yi, muy dugub ak ñax mu bon mi itam, tàmbali nañoo sax ak jur meññef mi ñuy feeñal ci àtteb sàrtu Dibéer bu ñuy dikk lu gaaw.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
« Teegal, léeb yi di jàngale ne gën a amul benn waxtu yëngëtu gannaaw attee bi. Bu liggéeyu xebaar bu baax bi matée, ci saa si sax tàccu bi diggante ñi baax ak ñi bon di topp; te moom àqibëtu wàll wu nekk daldi sax ba fàww. » Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Benn xeet di sujjóot ci jant bi ci Ezekiel saar juróom-ñett, te beneen xeet bi jot màndarga Yàlla ci Ezekiel saar juróom-ñeent. Ci Luka saar ñaar-fukk ak benn, Kirist mi ngi firndeel ñaar téeméer ak ñeent-fukk ak ñeent junni ñaar téeméer, te mu joxe benn màndarga buy mel ni firnde bu màndarga jamono mujj ci jaar-jaaru àddina. Moom moo xamale màndarga bi warees a xam ci anam yu Kiristaan ngir daw alkande gi Yerusalem.
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.
Te bu ngeen gis Yerusalem ñu wër ko ak ay xarekat, xamleen ne yàqub gi di na jege. Kon ñi nekk ci Yudee nañu daw jëm ca tundi ya; te ñi nekk ca biir dëkk ba nañu génn; te ñi nekk ci àll ba yu ko wër buñu duggati ci moom. Ndaxte loolu mooy fan yu mbugal, ngir lépp lu ñu bind yépp mat. Luug 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Yeesu feeñal na, “rëdd ci kaw rëdd,” yeneen melo yu wax ci kanam te aju ci mandarga ma, ndaxte ay waxam bindees nañu leen du ci Luka rekk, waaye itam ci Macëe ak Màrk.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Te xebaaru nguur gi dees na ko waare ci àddina si yépp, ngir nekk seede ci kanam xeet yépp; te bu ko defee, mujj ga dina ñëw. Kon nag, bu ngeen gisee bann xew-xewu yàqute gu yées, gi yonent bi Dañeel waxoon, taxaw ci bérab bu sell bi, (ku koy jàng, na ko xam tekkiinu:) kon na ñi nekk ci Yudee daw dem ca tund ya. Macë 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Te xebaar bu baax bi dafa wara jëkk a yégle ci xeet yépp. Waaye bu ñu leen jàppee, te jébbal leen, buleen jàpp ci seen xel lu ngeen di wax, te buleen ko waajal lu jiitu; waaye li leen deñal ci waxtu woowu, waxleen ko: ndaxte dungeen wax, waaye Xel mu Sell mi. Léegi mbokk dina wor doomub ndeyam ba muy dee, baay itam doomam; te xale yi dinañu jóg ci seen way-jur, tax ñu rey leen. Te ñépp dinañu leen bañ ngir sama tur; waaye ku muñ ba ca mujj, kooku mooy mucc. Waaye bu ngeen gisee ñaawteefug yàq gi, ni ko Yonent bi Dañeel waxe, taxaw fu warul taxaw, —na kiy jàng xam li ci nekk— kon na ñi nekk ci Yudée daw dem ca tund ya. Mark 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Bala muy juróomi ñaari yu mujj, te di mat na topp bu mat te baax baax ci “fan yi yoolu,” war na waare ak yégle xibaar bu baax bi ci nguur gi ci xeeti nit ñépp, bala loolu matal ci ñaari gànnaay. Xibaar bu baax bi dañuy ko jox xeeti nit yi ci jamono ju yàggul ba yoonu Dibëer di ñëw ci Etazini, booba ñi téeméer ak ñeent-fukk ak ñeent war a yékkati ni ràññee. “Fan yi yoolu” dañuy tektal diirub Atteb Yoonuw Jëf gi ci jigéen ju ñaawju Babel, miy tàmbalee ak yoonu Dibëer ci Etazini te muy jeex ba bi Migeel taxawee, àtteb nit ñi tëj, te merum Yàlla tuuru ci juróomi bala muy mujj yi.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Jamono ji mooy “waxtu” wi Màrk wax, ak “waxtu” wa “yëngu-yëngu suuf su mag si,” ak “waxtu” wi fukki buur yi déggoo jox seen juróom-ñaareel nguur gi papas bi. Bu bakkan bu mujj bi nangu xebaar bu baax bi ñu yégle ci xeeti àddina yépp, waxtu muñ gi tëj, te merum Yàlla tuuru ci kaw te amul yërmande. Jamono jooju tàmbalee ak xebaar bu baax bi ñuy waare ci xeeti àddina yépp bi ñu yékkati rakkal gi, te mu jeex bu nit ku mujj ki tontu ci bataaxal xebaar bu baax bi ñu waare, ñu waxtaan, te ñu siiwal ko jaarale ko ci rakkal gi. Jamono jooju mooy “fan yi réyit.”
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Ci ñetti Luug, sarax 21, Yeesu mooy jëfandikoo waxtu woowu ci taarix bi, ndaxte mooy waxx at ma mujj gi, gi dul dee bala ñaareelu ñëwëmam. Mu jàngale benn màndarga, mi ñu tegtal ni mooy “ñakk ju yàq” ji yonent bi Dañeel waxoon. Màndarga mooy bu “ñakk ju yàq” ji taxawee ci “bérab bu sell bi,” ak bu mu “taxawee fa warul a taxaw,” te loolu it mooy bi Yerusalem “wëralee ak xarekat yi.”
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Ba Yerusalem wërée woon ay xare yi ci atum 66 jaaro ko Cestius, kiristaan yi nekkoon Yerusalem daw nañu dëkk ba, te Sister White wax na ne benn kiristaan deewul woon bi alag ga mujj gaweegee ci atum 70. Cestius tàmbalee woon wër dëkk ba, ba noppi dellu gannaaw ndax sabab yu mel ni xamulees, te kiristaan yi nekkoon ci dëkk ba daw nañu, di jëfe ndigal li bokkoon ak mandarga ma. Ci atum 70 Titus mottalee alag ga, bi mu yokkaat ay xare ngir wër dëkk ba. Xareb wër dëkk ba bu Cestius mooy doon tàmbalig li ñuy wax Xareb njëkk bi diggante Yawut ya ak Room, te xareb wër dëkk ba ak alag ga Titus matale mooy doon mujjug Xareb njëkk bi diggante Yawut ya ak Room.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Jëfandikoo gu yépp amoon na ñetti at ak genn-wàll, tàmbalee ak mujjee ci wërug xare, te njàlbéen ga dafa yore woon benn màndarga ngir askanu Yàlla. Kirist moo ràññee jëfandikoo jooju ni mooy fan yu Yàlla di fayee mbugal, te loolu dafa doon benn mbir bu mu war a xamle ci liggéeyam. Fan yooyu dañuy tegtal àttey mbugal yu mat ci kaw jigéen ju ndaw ji Roma, bi tàmbalee ci sàrtu Dimaas gu bëgg a ñëw, te mu jeex ba kàttanu nit ku nekk ci jàmm ak Yàlla tëj. Ci njàlbéenu àttey mbugal yu mat ci kaw jigéen ju ndaw ji Babilon, ñetti fukki junni ak ñent-fukki junni yi ak ñent-fukki ñaar dañu leen yékkati ni benn ràkkaay, mooy benn màndarga. Bu xaaj yi des ci juróomi karamu Yàlla gisee màndarga ga, war nañu daw génn Babilon, mi ay alkandeem wonewoon ci alagug Yerusalem.
We will continue to consider Luke chapter twenty-one in the next article.
Dina kontine seetlu ci xët bi di ñëw ci Luka saar fukki-ñeent ak benn.