Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.
Rakku White jëfandikoo yoonu Dibéer bi di ñëw léegi ni mooy “mandarga”, mi ñu misaaloon ci ay xarekat yu Room wër Yerusalem atum 66; te ci noonu, mu jëfandikoo it benn xeet nit ñi am ay bët te gisul, te am ay nopp te déggul.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Ba faw yi ci sunu kanam ba fàww. Rido mi ngi ci bëgg a yéeg. Nun ñi nekk ci taxawaay bu dëgër te am kàttan bii, lan lanuy def, lan lanuy xalaat, ba nu sax ci sunu bëgg-bopp gu bëgg noflaay, fekk bakkan yi di sànku ci sunu wër? Ndax sunu xol dafa neex ba noppi? Ndax manunu a yëg walla a xam ne am na liggéey lu nu war a def ngir muccu ñeneen? Yéen bokk yi, ndax yéen ngeen bokk ci ñi am ay bët te gisul, te am ay nopp te déggul? Ndax ci neen la Yàlla joxee leen xam-xam bu jëm ci coobareem? Ndax ci neen la leen yonnee artu gannaaw artu? Ndax ngeen gëm waxi dëgg gu dul jeex yi ci mbirum li nar a dikk ci kaw suuf si, ndax ngeen gëm ne àttey Yàlla yaa ngi wéeru ci kaw nit ñi, te man ngeen ba tey toog ci noflaay, di ñàkk doole, bañ a farlu, te bëgg bànneex?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Léegi amul jamono ci nit ñi Yàlla ngir ñu yékkati seen xol ci àddina, walla ngir ñu dajale seen alal ci biir àddina. Jamono jëgëna ba, ba nu mel ni taalibey njàngalekat yu njëkk ya, dees na nu gaaw a sonnal ba nu wutraw fu nu refuge ci bérab yu neen te weesu, fu nit nekkul. Naka nag wër-gëstu Yerusalem bi ay xarekat Room doon ko xëy di woon mandarga bu ñu daw ci anam yi kristaan yu Yude, noonu itam jël kàttan bi sunu réew di ko jël ci ndigaluñ jural sambuub bésu noflaay bu baab, dina doon yégleel bu nu. Kon ci booba dina jot ngir bàyyi dëkk yu mag ya, ngir waajal bàyyi yu gëna ndaw yi, ba dem kër yu tàlliku ci bérab yu wërsëg te weesu ci biir tundi yi.” Testimonies, volume 5, 464.
The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.
Yoonu Dimbali Alxemes bi di ñëw léegi ci États-Unis mooy màndarga bu waare (tektal bi) ngir “jóge ci dëkk yu mag yi, di waajal bopp ngir génn ci yu ndaw yi, ba dem ci kër yu dal te weesu, ci bérab yu xóot te tëdd, ci diggante tund yi.” Adventisme bu Laodicée moom, ci lu bare, xamul ne jafe-jafe yoonu Dimbali Alxemes bi ci États-Unis dafay matale “tektal bi” ñu wax ci The Great Controversy. Mu ngi am misaal ci “tektal bi” ca tàmbali gañu at ak genn-wàll. “Tektal bi” mi matoon ci njëkk a ñëw gu Yerusalem, ga ñu indiwoon ci atum 66, mooy misaalu “raaya bi” ñuy yékkati ci yoonu Dimbali Alxemes bi di ñëw léegi.
The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.
Tasug Yérusalem ci dëgg-dëgg, Titu moo ko yàqoon ci atum 70 gannaaw Kirist, te xeexu dogalu Titu boobu, xeexu Cestius ci atum 66 gannaaw Kirist moo ko jëkk a melaloon. Ndaxte Yeesu dafa baaxal seenug mujjug mbir ak njalbéenu benn mbir. Kon nag, xeexu dogalu Cestius bu njëkk booba moo doon “mandarga” gi Yeesu joxoon ngir daw, waaye du xeexu Titu. Kenn ci ñoom mooy xeexu dogalu njalbéen, ki ci des mooy xeexu dogalu mujj.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
“Benn xristaan kenn du ñàkk bakkan ci alagug Yerusalem. Kirist moo joxoon ay taalibeem artu, te ñépp ñi gëm ay waxam doon xool xarnu ngir gis màndarga mi ñu digoon. ‘Bu ngeen gisee Yerusalem ñu wër ko ak xarekat yi,’ la Yeesu wax, ‘kon xamleen ne yàqugaam jege na. Kon ñi nekk ci Yudea nañu daw jëm ca tundu ya; te ñi nekk ca biiram nañu génn.’ Luug 21:20, 21. Gannaaw ba Roomaankat yi nekk ci suufu Cestius wërë woon dëkk ba, ñu bàyyi woon xeex ba ci lu kenn seetul woon, fekk lépp dafa mel ni yépp a gën a may xeex bu gaaw. Ñi ñu wër woon, ñoom nag, ñu noppi woon a yaakaar ne duñu man a xeex ba mu am njariñ, ba ñu doon dem jébbalu, waaye njiitu xareb Rooma ba delloo ay mbooloom ndareetul benn sabab bu fés. Waaye yërmëndey Yàlla ci ay dogalam moo doon jaarale mbir yi ngir njariñu waaam. Màndarga ma ñu digoon joxe woon na ko xristaan yi doon xaar; te léegi mayu woon na ñépp ñi ko bëgg a dégg ndigalu Musalkat bi. Mbir yi dafa leen Yàlla jaarale noonu ba yahuud yi ak Roomaankat yi duñu man a tere dawug xristaan yi. Bi Cestius delloo xarekatam yi, yahuud yi génn Yerusalem daldi topp mbooloom xare ba muy dëgër ba dellu ginnaaw; te bi ñaari mbooloo yooyu ñépp lëmb ci xeex ba noonu, xristaan yi am nañu woon yoon a bàyyi dëkk ba. Ca jamono jooju itam, réew mi setees na woon ci noon yi manoon a jéem a téj leen yoon. Ca waxtu wër gaa, yahuud yi dajaloo woon ci Yerusalem ngir sàmm màggalu Mbooloom-xob ya, te noonu xristaan yi nekk ci réew mi mépp man nañu woon a rëcc te kenn sonal leen. Ci lu dul yéex, ñu daw jëm ca barab bu wóor, muy dëkku Pella, ci suufu Pere, ca gannaaw Doxandéem Yurdan.” Xeex bu Mag bi, 30.
The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.
Wërug Yerusalem gi Cestius ci atum 66 matale woontey “mandarga” mi Almasi bindoon na Kiristaan yi ngir nettali boobu; waaye wërug Titus ci atum 70 AD joxul benn “mandarga” ngir daw. Ci wërug boobu, amuloon benn Kiristaan buy des ci dëkk ba, te wërug mujj boobu indi na yàqute Yerusalem, te ci yàqute Yerusalem “amul benn Kiristaan bu fa dee,” ndaxte Kiristaan yi daw nañu woon ca njàlbéenu nettali boobu.
“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.
“Xaréy Yawut yi, di topp Cestius ak ay xaritam, daldi daanu ci seen ginnaaw ak fitna gu metti lool, ba tax mu mel ni dañu leen bëgg a alag yépp. Mu nekk woon ci jafe-jafe ju réy la Roomaankat yi man a dellu ginnaaw. Yawut yaa rëccoon lu tollu ak amul yàqub, te ak seen alal juñu nangu, ñu dellu Yerusalem ak ndam. Waaye noonu, jàmmu gu mel ni ndam rekk moo leen indil lu bon rekk. Mu dugal ci ñoom xel mu dëgër te di bañ a déggal Roomaankat yi, mi taxoon lu gaaw Yàlla bàyyi metit mu ñu mënuma wax ñëw ci dëkk ba ñu dogaloon.”
“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.
“Njàqare la woon naxte yi daloon Yerusalem ba Titus delloo wër gi. Dëkk bi ñu ko téj na ko woon ci waxtu Bésub Jéggi ba, ba ay milyoŋu Yawut dajaloo woon ci biiram tataam.” The Great Controversy, 31.
From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.
Li dale ci magal Tabaski gi atum 66 ba ci Bésub Jéggi bi ci atum 70 am na ñetti atum ak genn-wàll ak genn, te ci wax ju yonent yi loolu mooy junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom. Dale ci atum 66 ba ci atum 70, Room gu bokkoon ci ñaareel yoonu xëtu réew yi daan na taccu kërug sell gi ak mbooloom, ni ko itam Room gu paapal gi daan taccu dëkk bu sell bi diirub ñaar-fukk ak ñaar weer dale ci atum 538 ba ci 1798.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Waaye kër gu nekk biti kër Yàlla ga, bàyyi ko, te bul ko natt; ndaxte joxees na ko xeeti ñi dul Yawut yi; te dëkk bu sell bi, dinañu ko jéem ci seen tànk diirub ñaar-fukk ak ñaari weer. Njàlbéen 11:2
Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.
Róom gu jaam ak Róom bu paapal itam dañoo tàllal Yerusalem diirub junni ak ñaar téeméeri fanweeri ak juróom benni fan (at), noonu di wone ne Róom bu yàgg tey dina tàllal Yerusalem bu xelu bu fan yu mujj yi diirub junni ak ñaar téeméeri fanweeri ak juróom benni fan bu misaal. Diir boobu bu misaal dina tàmbalee ci yoonu dibeer bu bëgg a ñëw ci États-Unis, bi gaañu dee boobu wéralee.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Te ma gis kenn ci benn ci ay boppam ni kuñu gaañu ba ci dee; waaye ay gaañu-deemam wéral na. Te àddina bépp yéemu, topp Rab wi. Noonu ñu jaamu Naga ga maye Rab wi kàttan; te ñu jaamu itam Rab wi, naan: “Kan moom la mel ni Rab wi? Ku man a xeex ak moom?” Te ñu may ko gémmiñ gu wax ay mbir yu mag ak ay xasoo Yàlla; te ñu may ko sañ-sañ mu def loolu diiru ñaar-fukk ak ñaari weer. Peeñu Yi 13:3–5.
The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.
Ñaar-fukk yiir-ñaar yu muuñu waajal ci misaalu diine bu baab bii mooy “waxtu” bi, bu jafe-jafe yoonu Dibeer. “Waxtu” boobu dafay tàmbali ak benn “mandarga” (bannière bi), te muy jeexee ak “mandarga yi.” “Mandarga” bu bannière bi ci yoonu Dibeer, dina tax Kristiyaan yépp yu desati ci Babilon daw jëm ca tundu sell ba teyedd te màggal naa ko (yékkati na ko) sut yeneen tundu yi.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Te dina yu mujj ya, tundu kër Yàlla dina taxaw ci kaw tundu yi, te dina kawe ci kaw xur yi; te xeeti réew yépp dinañu dawsi ca moom. Te nit ñu bare dinañu dem naan: Ñëwleen, na nu yéeg ca tundu Yàlla ga, ca kër Yàlla Yàqub; te dina nu jàngal ay yoonam, te dinanu dox ci ay xetam: ndaxte yoon dina génn ci Siyoŋ, te kàddu Yàlla génn Yerusalem. Esayi 2:2, 3.
The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.
Daw gi joge dëkk yu mag yi bi mujj ci ndigal li di faral diine gu Dimaas, moom lañu misaale ak ñibbi Kristaan yi ci atum 66, ak it ñibbi mbooloom gëm gi ci atum 538 bi mu daw ba dugg ca màndiŋ ma.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Jigéen ja daw dugg ca màndiŋ ma, fa Yàlla waajalal ko berab, ngir ñu di ko fa dundal diirub junni ak ñaari téeméer ak juróom-benn-fukk fan ak juróom-ñett. Peeñu 12:6.
The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.
Yàqu Yérusalem, li tàmbalee ca njëkk xeex bu ko wër ba ca mujj xeex ba ko wër, àndoon na ak ñetti at ak genn-wàll; waaye bees joxee ndigal bu artu te yégle yàqug yiy ñëw, joxees na ko juróom-ñaari at, ñetti at ak genn-wàll lu jiitu njëkk xeex ba ko wër, ak ñetti at ak genn-wàll ginnaawam.
“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.
“Lépp yépp yi Kirist joxe woon ci mbirum tasu Yerusalem am nañu yéeneek bu mat sëkk. Yawut ya dajale nañu dëggug ay waxam yu artu bii: «Nde ak natt wi ngeen di natte, dees na leen ko nattewaat.» Matthew 7:2.
“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.
“Mandarga ak kéemaan yu réy feeñ nañu, di yëgle musiba ak alag. Ci biir guddi gi leer gu dul woon lu naturël tàllaloon na kër Yàlla ga ak saraxal ba. Ci niir yi bu jant bi di so, melowu woto-yoonu xare ak ay nit ñu ngir xare dajale woon nañu, mel ni ñuy waajaloo ngir xeex. Saraxalekat yi di topp seen liggéey guddi ci kër-gu-sell ga tiit nañu lool ndax ay baat yu kumpa; suuf si yengu na, te dégg nañu ay baat yu bare di jooy: ‘Na nu génn fii.’ Bunt bu mag bu penku bi, bi di lu diis lool ba ay fukki nit manulañu ko tëj lu yomb, te biñ ko wóoral ak ay barra yu mag yu fer, ñu tàccu ba sànku ci dalub doj wu dëgër, ubbi na digg-guddi, te kennu loxo feeñul woon.—Milman, The History of the Jews, téereb 13.”
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Diir juróom-ñaari at, kenn doon dugg-génn ci yoon yi ci Yerusalem, di yégle musiba yi naroon a dal ci dëkk ba. Bëccëg ak guddi mu doon woy téré bu metti bii: ‘Baate bu jóge penku! baate bu jóge sowu! baate bu jóge ci ñenti ngelaw yi! baate bu jëm ci Yerusalem ak ci kër Yàlla ga! baate bu jëm ci boroom séy yi ak jigéen ñi di séytu! baate bu jëm ci xeet wi bépp!’ —Ibid. Bindit bu doy waar bii, téj nañu ko te dóor ko ay yar, waaye genn njàqare mënu woon a génn ci ay tuuti bàkkam. Ci sagal ak tooñ, li mu tontu rekk mooy: ‘Musiba, musiba ci Yerusalem!’ ‘musiba, musiba ci way dëkkam ya!’ Ay waxam yu artu yi taxawul dara ba kera mu dee ci wër-gu-yaram ga mu doon wax ci kanamam.” The Great Controversy, 29, 30.
The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.
Yàqub dëgg-dëgg bu Yerusalem ci atum 70, ñu jiitu ko ak “màndarga ak kéemaan” yu won “musiba ak alkande.” “Màndarga” yi di artu, feeñ nañu lu tollu ci ñetti at ak genn-wàll gannaaw ngir njëkk tëkki gi tàmbali, te itam di ñetti at ak genn-wàll yi jiite yàqub ga. “Màndarga” yi (ci bari) yu won yàqub guy ñëw, doonul “màndarga” mi ngir artu nit ñi ngir daw, waaye ab yégle buy wax ne jàmmu ngeen a bëgg a seet jeex na ba jege.
In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”
Ci biirug Yerusalem gu xel te li amoon diggante 538 ak 1798, “mandargu” waare ngir daw mooy bi ñaawte gu yàqare jëfe woon, mooy bi “nit ku bàkkaar ka” “feeñee” woon, ni “doomu alkati reyi”; “Ki di juuyoo ak yëkkat boppam ci kaw lépp lu ñuy wax ne Yàlla la, walla lu ñuy jaamu; ba tax mu mel ni Yàlla toog ci kër Yàlla ga, di won boppam ne moom mooy Yàlla.”
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.) Matthew 24:15.
Bu ngeen gis nag njub, miy yàq te xeex, mi yonent bi Daniyeel waxoon ci moom, taxaw ci bérab bu sell ba, (ku ko jàng, na ko xam.) Mata 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
Bi Kiristaan yu nekk ci mboolem nettali boobu, ba ñu xamée “mandarga” boobu, dañu daw ca màndiŋ ma diirub junni ak ñeent téeméeri at ak juróom-benn-fukk.
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Dafa war a am na ñi bëgg a nekk ku takku ci ngëm taxaw bu wér ngir jéggi naxte ak yëf yu bon ya ñu soloon ay yére yu sarxalkat te dugal leen ci biir kërceen ga. Bibël bi deesu ko nangu woon muy njël wi ngëm. Jàngale bu sañ-sañu diine dees ko tudde yéefar, te ñi ko saxal dañu leen bañ te tere leen.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
«Gannaaw xare bu yàgg te metti, ñi takku ci ngëm ñu néew ñi dogal nañu ne danañu tas bépp booloo ak mbooloom ngëm ga wacc ci yoon, bu fekkee ne moom sax bañ na teqale boppam ak fen ak bokk-ci-xérëm. Gis nañu ne tasoo gi dafa doon soxla gu mat sëkk ngir ñuy topp Kàddug Yàlla. Ñoom manul woon muñal njuumte yu bon yu metti ci seen bopp, te teg misaal mu waral ngëmug seen doom ak doom-i-doom ñu nekk ci nguy yàqu. Ngir wóor jàmm ak benn-xel, ñoom sax dañu woon waajal a def bépp ndimbal bu méngoo ak ñuñu sellal ci Yàlla; waaye dañu woon yëg ne sax jàmm dina jafe lool su fekkee ne jëndees na ko ak saraxal yoon. Su fekkee ne benn-doole manees na koo am rek ci jaarale ko ci dégg ak njubte, kon na am wuute, te sax xare.» The Great Controversy, 45.
Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.
Biirug ci jeexital at ak juróom-benn fukk ak juróom-benn ñaari téeméeri at yi pap bi daan fitnaale, am na woon “màndarga yi” (ci bari), te ni mu deme woon ak “màndarga yi” yi ci mujju at ak juróom-benn fukk ak juróom-benn ñaari téeméeri bés yi Room gu pagan daan bujji Yerusalem gu dëgg; “màndarga yi” yooyu nekkuñu woon màndarga yu ñu wara daw.
“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’
“Musalkat bi joxe ay màndargaam, te yokk ci loolu mu tëral sax waxtu bi njëkk ci dëkkandiku yooyu di feeñ: ‘Ci saa si topp coono yooyu, jant bi dina lëndëm, weer wi du joxe leeram, biddéew yi dinañu rotéee dëgg ci asamaan, te kàttanu asamaan yi dinañu yëngu: noonu tegtalu Doomu nit ki dina feeñ ci asamaan: noonu it mboolem xeeti suuf si dinañu jooy, te dinañu gis Doomu nit ki di ñëw ci niir yi ci asamaan ak doole ak ndam lu réy. Te dina yónni ay malaakam ak baatu trompet bu réy, te dinañu dajale ay tànneefam yi jëme ci ñenti ngelaw yi, dale ko ci beneen gàllankooru asamaan ba ca beneen ba.’”
“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.
«Ci njeexital fitna bu mag bi baab bu paapal bi, Kirist wax na ne, jant bi dina lëndëm, te weer wi du joxe ay leeram. Gannaaw loolu, biddéew yi dinañu rotte ci asamaan. Te Mu ne: “Jàngleen léebu garab gu figg gi; bu karam gi di jot ngelaw, te mu génne xob, xam ngeen ne nor gi jege na: noonu itam yeen, bu ngeen gisé yépp yii, xamleen ne Moom jege na, ba ca bunt ya.” Macë 24:32, 33, margin.»
“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.
“Kirist moom na ayte ay ndawam. Mu wax ne man nañu xam bu mu jege, ba ci bunt yi sax. Mu wax ci ñi gis ndawam yooyu ne: ‘Maas gi du weesu, ba kera yépp amee.’ Ndawam yooyu feeñ nañu. Léegi xam nanu ci wóor ne ñëwug Boroom bi jege na. ‘Asamaan ak suuf dinañu weesu,’ la wax, ‘waaye samay wax duñu weesu.’” The Desire of Ages, 631, 632.
When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.
Bi “ñetti at ak genn” yi ci Yerusalem bi Roomu papal daan tooñee jeexoon, am na woon ab yoon wu “mandarga,” yu doon xamale dikkug Kirist te ubbi xew-xewu Millerite bi. Xew-xewu Millerite dees na ko delloo ba ci benn araf ci fan yu mujj yi. Yooyu “mandarga,” yi feeñee “ci jeexital teg gi mag gi Roomu papal defoon ci way-gëm yi,” dañoo amoon seen misaal ci “mandarga” yi feeñee woon ci jeexital ñetti at ak genn yi Roomu way-bokkul yàlla daan tooñee Yerusalem dale ci atum 66 ba 70. Moo tax, sukkandiku ci ñaari seede, dina am ab “mandarga” bu bannière bi ñuy yékkati ci waxtu yuuf gu mag gi, te mooy mandargay artu ngir daw ci xew-xewu Roomu tey ji; te itam dina am “mandarga” yu bare, ci jamono yu mujj yi, bu jamonoy teg gu Roomu tey ji di def dee jeex.
We will continue this study in the next article.
Dina yokkute bii njàng mi ci jëfandikukat bi ci artik bi ci topp.
“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).
“Jàngleen ci sarax bu 21 ba ci Luka. Ci moom Kirist joxe na artu bii: ‘Wottuleen seen bopp, ngir ba benn waxtu seen xol diis lu ëpp ndax lekk gu bari, màndiite, ak yëg-yëgu dund gu àddina bii, ba bés boobu dikk ci yéen ci lu yéen xamul. Ndaxte ni buut lay doon, noonu la dikk ci ñépp ñi dëkk ci kaw suuf si bépp. Kon nag xooluleen te ñaan saa su ne, ngir ñu man a seetleen ne yéena yayoo rëcc ci mboolem yooyu yépp, te taxaw kanam Doomu nit ki’ (Luka 21:34–36).”
“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.
“Mandarga jamono yi di mat sunuy àddina, waaye mbooloomi kërce yi ci yoonu ëpp ñu ngi mel ni ñu nelaw. Ndax du nu jël waxtaan ci xam-xamu janq yu ñàkk xel ya, ñoom ñi ba woote bi aksi, ne leen: ‘Xoolleen, boroom céet gi ngi ñëw; génnleen ngir daje ko,’ gis ne amuñu diw ci seen làmp yi? Te bi ñuy dem jënd diw, boroom céet gi duggoon na ci reeru céet ga ak janq yu xel yi, te bunt bi tëj. Bi janq yu ñàkk xel ya agsee ca néegu reer ga, dañu jot ci bañ gu ñu seetul woon. Boroom reer ga wax ne: ‘Xamuma leen.’ Ñu bàyyi leen ñu taxaw ci biti ci mbedd mi neenul, ci lëndëmu guddi gu ñuul.” Manuscript Releases, volume 15, 229.