The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Ñaari at yaakaar yu ñaareel ak benni att yi nekk ci diggante atum 63 ba atum 70, yi góor ga doon “wëccéeku ci mbedd yi ci Yerusalem, di yégle musiba yi wara dal ci dëkk ba” waxoon, dañu leen won ci misaal ci waxtaan wu artu gi ñu joxoon Yerusalem di ñetti at ak genn-wàll, njëkk ci liggéeyu Kirist, te gannaaw ga itam ñetti at ak genn-wàll ci liggéeyu taalibey ya. Mbind yi weesu yi waxoon nañu ba noppi ne yàquteb Yerusalem manoon na am ca bant ba, walla gannaaw gi ci sànni Setefan ay doj; waaye muñug Yàlla gu yàgg taxul ba Mu yégle ay àtteem ci kaw dëkk ba ak nit ña.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
«Te ku ci doon dal, dina ko màbb ba mu mel ni pënd bu set.» Nit ñi bañoon Kirist dañu bëggoon a gis séen dëkk ak séen réew ñu yàq ko. Seen ndam dina damm, te tasaaroo ni pënd mi ngelaw di wër. Te lan moo yàq Yawut yi? Moo doon doj wi ñu ko war a tabaxoon ci kaw, te moo leen di woon seen kaaraange. Moo doon yiwug Yàlla bi ñu xeeb, njubte gi ñu xeebal, yërmande gi ñu jéggi. Nit ñi taxaw ci bëgg-bàyyi Yàlla, te lépp lu waroon a nekk seen mucc turned na ci seen alkande. Lépp lu Yàlla dogaloon ngir dund, ñu gis ne mooy dee. Ci Yawut yi daajale Kirist ci bant bi, yàqug Yerusalem dafa ci nekk. Deret ji tuuruwoon ca Kalwaari moo doon weesu wi leen suuxal ba ci alkande ngir addina sii ak ngir addina di ñëw. Noonu la muy doon itam ca bés bu mag bu mujj ba, bu àtte dee dal ci ñi bañ yéene Yàlla. Kirist, doj wi leen di weddi, dina feeñ ci ñoom noonu ni tund bu fay. Mëndug kanamam, gi di dund ci ñi jub, dina nekk ci ñi bon safara su rey. Ndax mbëggeel mi ñu bañ, ak yéene gi ñu xeeb, bàkkaarkat bi dina alkande.»
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Ci misaal yu bare ak artu yu ñëw ay yoon yu bari, Yeesu wone na li di jëfandikoo ci Yawut yi bu ñu bàyyi Doom Yàlla bi. Ci wax yii moo doon wax ak ñépp ci jamono ju nekk yi refusé ko ngir nangul ko ni seen Njotkat. Artu bu nekk mooy seen. Kër Yàlla ga ñu sosal, doom ju déggadiul, beykat yu fenn, tabaxkat yu xeeb, am nañu seen niroo ci dundug bépp bàkkaarkat. Su ko gëstuul te tuub, mbugal mi ñu doon misaalal dina nekk moom.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Juroomi juróom-ñaari at miy góor ga seedeel Yerusalem, séddoo na ci njëkk a wër dëkk ba ñaari wàll yu tolloo, ku nekk di junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom-benn-fukk. Juroomi at yooyu dafa doon mel ni yàqute Yerusalem, te juroomi at yu Kirist ak taalibe yi jëfe liggéeyu seen ndawtéef itam dafa doon tegtal njàlbéenu yàqute Yerusalem, te Yeesu mas naa melal mujje gi ak njàlbéen gi. Juroomi at yooyu itam dañu leen misaal ci “juróomi jamono” yi jëm ci nguur gu bëj-gànnaar, ga ñu séddoo woon ñaari wàll yu tolloo, ku nekk di junni ak ñaar téeméer ak juróom-benn-fukk at.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Bu Room bu bees biyar di jëfandikoo waxtu nettali Room bu ñuul ak Room bu paap ci di dóor te di waññi Yerusalem bu dëgg ak Yerusalem bu xel, te bu Room bu bees delloo itam ñaari nettali ñaari jamono yi ñu waaree ci artu nit ka nekk ci atum 63 ba ci atum 70, te bu Room bu bees delloo nettali bi ñu tegtaloon ci ñaari jamono yi Kirist ak taalibe yi doon dugg ak génn Yerusalem diirub ñetti at ak genn-wàll, kon ñaari jamono yu wuute dinañu feeñ, doonte ci fan yu mujj yi, “waxtu amatul.”
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
Mujju ñaari jamono yooyu mooy ñaar-fukk ak ñaari weer yu misaal yi, yi Rom bu bees di matal ci seen mujje, teg-bu-mujj gu ñuy fitnaal ñi gëm ñi sell, bu gaaw-gaw samaa alxuraan bi ci fanub Dibéer bu di ñëw léegi jëlalee xar ba mu reyoon. Ñaar-fukk ak ñaari weer yooyu yu misaal mooy ñaareelu jamono ci ñaari jamono yi, te mooy jamono ji àtteb saytu bi ñuy doxal ci Rom bu bees. Jamono jooju, àtteb seetlu bi ci kaw ñiy dund ci Adventism bu Laodise mooy ko jiitu.
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
Góor gi jébbal mboolem artu bi ci Yerusalem gu dëgg gi dee na ci wër-wëru Tituus. Deewul ci yàqub bi, waaye ci biir wër-wëru bi jiitu woon yàqub bi, ndax benn Kiristaan kenn deewu ci yàqubub Yerusalem.
“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, am na nit ku saxoon di yéeg ak di wàcc ci mbedd yi ci Yerusalem, di yégle ay musiba yu war a dikk ci dëkk ba. Bëccëg ak guddi mu daan jàng ci anam gu yées téey gi: ‘Baat bu jóge penku! baat bu jóge sowu! baat bu jóge ci ñeenti ngelaw yi! baat bu jëm ci Yerusalem ak ci kër Yàlla gi! baat bu jëm ci gor-góom yi ak jigéen-ji kër yi! baat bu jëm ci xeet wi bépp!’ —Ibid. Bind bu doy waaru bii, téj nañu ko te dóor ko ay yar; waaye genn ngàññu génnagul ci ay bëñam. Ci xaste ak toroxte, li mu tontu rekk mooy: ‘Musiba, musiba ci Yerusalem!’ ‘musiba, musiba ci way dëkkam ya!’ Yuuxam waare bi taxawul ba keroom ba rey ko ci wër gu mu waxoon lu jiitu.” The Great Controversy, 29, 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
Góor gi dee na ci wër gu njëkk ga, waaye du ci yàqub gu mujj ga, te yàqub gu mujj ga dafay tegtal jeexital àtteb Yàlla ak juróom-ñaari musiba yu mujj yi. Kon nag, góor googu mooy ndawtalub yégle biy wax ne ñu génn Yerusalem ci biir wër gu njëkk ga. Gannaaw loolu, Kiristaan yi daw nañu, te ci ñetti at ak genn-wàll gu njëkk gi, góor googu mooy ndawtalub ab mbooloo buy dul dee ci Yerusalem, te ci ñetti at ak genn-wàll gu ñaareel gi, mooy ndawtalub Kiristaan yu mujj yi di dee bala jeexital àtteb Yàlla. Ci njëkk jamono ji, dafay xamle ñaar-fukk ak ñeent junni; te ci ñetti at ak genn-wàll gu ñaareel gi, mooy tegtal mbooloo mu bare mi di dee ci biir jamono jooju ñaareel.
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
Bataaxalu góor ga bi bindoon na ko taariixkat bi, te ñu feeñal ko ci juróom-benn baat. Bi ñu ko tëjje woon ci mujj, yenn saarayam bi juróombenn ak mujj mooy “alaas, ilaas” ci Yerusalem ak dëkkandoom. “Baat” bu njëkk bi ñu bind mooy “baat bu jógé penku,” te saarayam bu mujj mooy “alaas.” Mbiri saarayam bi njëkk ak mbiri saarayam bi mujj, ñooy misaal bu ci Biibël buy tegtal Lislaam, ndaxte Lislaam mooy doom yi “penku” ci Biibël, te ñu leen di feeñalale ci “ngélawlu penku.” Ñaari yoon yi ñu wax baat bi “alaas” ci saarayam bu mujj, dafay weddi jeexug Bàbbiloon bu Jamono, bi buur yi ci suuf di yuuxu ñetti yoon naan: “Alaas, ilaas, dëkk bu réy boobu.” Baatu gereg bi ñu tekki ne “alaas” ci ñetti aaya yi nekk ci Peeñug Yowaana saar fukki ak juróom-ñett, ñu ko tekki ne “alaas” ci saar juróom-ñaar, aaya fukk ak ñett.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Noonu ma xool, dégg malaaka buy naaw ci digg asamaan, mu wax ak baat bu kawe ne: “Tiis, tiis, tiis ngir waa suuf, ndax yeneen baat yi ci trompëtu ñetti malaaka yi des nañu ngir wol!” Peeñu Yàlla 8:13.
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
Yëgleg nit ku góor gi wax ne “wóoy, wóoy,” dafa tegu ci ñetti jëfandikoo yi ñett waaye yooyu, ndaxte mbooleem ay cër yu Waaye bi njëkk ak mbooleem ay cër yu Waaye bi ñaareel, “rëdd ci kaw rëdd,” dañuy melal ay cër yu Waaye bi ñetteel, ni noonu it ñetti waxi “alas, alas” yu buur yi ci kaw suuf bi wax ci saar ñaari fukk ak juróom ñett, di tekki Waaye bi ñetteel, ni ko Waaye bi njëkk ak Waaye bi ñaareel samp. Njëlbéen ak mujju xebaaru góor ga dafay melal xebaaru Islaam bu Waaye bi ñetteel.
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
Jëfandikoo bu njëkk ci ay waxam mooy baat gu jóge “penku,” te “penku” mooy màndarga Islaam, waaye itam mooy melokaanu malaakam màndarga bi di jóg ci penku.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Gannaaw loolu, gis naa ñeenti malaaka yu taxaw ca ñeenti xëtu suuf, yépp taxaw ngir téye ñeenti ngelawi suuf si, ba ngelaw du wol ci suuf si, mbaa ci géej gi, mbaa ci benn garab. Te gis naa beneen malaaka mu jóge ca penku, yor màndargu Yàlla ju dund; mu woo ak baat bu kawe ñeenti malaaka yi, ñoom ñiñu joxoon sañ-sañu lor suuf si ak géej gi, ne: “Buleen lor suuf si, walla géej gi, walla garab yi, ba ker ba nu màndargee surga yi sunu Yàlla ci seen jë.” Te dégg naa limub ñi ñu màndargal: téeméeri junni ak ñeent-fukk ak ñeent-junni la woon ñi ñu màndargal, jëfandikoo ci gépp xeet yi ci doom Israyil. Peeñu Yàlla 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
Ci nettali Eliya ci tundu Karmel bi, ba mu xoolée géej ga te gis niir, dafa doon xool féete sowwu, ndax tundu Karmel nekk na jege géeju Mëditeraane.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
Ba mu amee ci juróomeel-ñaar ba, mu ne: Xoolal, niir bu tuuti di yokku ci kaw géej gi, mel ni loxo nit. Mu ne ko: Yéegël, wax Axaab ne ko: Waajal sa waruwaay, te suul, ngir ndox mu bariyi bañ la tere. 1 Kings 18:44.
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
Iliya dafa jublu woon sowu, jëm ci wetu Géejug Mediteraane. Ci Luug saar fukki ak ñaar, Almasi bi wax na ne ndigalam mooy ndigalug xaajale.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
Ndax ngeen yaakaar ne ñëw naa ngir indi jàmm ci suuf? Maa ngi leen koy wax: Déedéet, waaye indi tasaaroo kay. Ndaxte li dale fii jëm kanam, juróom ñi dinañu nekk ci benn kër, te dinañu tasaaroo: ñett di weddi ñaar, ak ñaar di weddi ñett. Baay bi dina weddi doom ji, te doom ji weddi baayam; ndey ji weddi doom ju jigéen, te doom ju jigéen ji weddi ndeyam; yaay-u jëkkër ji weddi jabaramu doom, te jabaramu doom ji weddi yaay-u jëkkëram. Noonu itam mu ne mbooloo mi: Bu ngeen gisee niir gu jóge sowu, ci saa si ngeen naan: Taw dina daw; te noonu la mel. Te bu ngeen gisee ngelaw lu jóge bëj-saalum di wole, ngeen naan: Tàngoor dina am; te noonu la di xew. Yéen naaféq yi, xam ngeen ni ñuy xàmmee melow asamaan ak suuf; waaye lu tax xamuleen xam xàll wi muy jamono jii? Luug 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Bataaxalu ndaw li jëmees na ci Yerusalem dafay yor màndarga Alpha ak Omega, ndaxte njàlbéen ak mujj mi moo xamle Islamu ñetteelu Musiba bi, te ak baatu “penku” mi, dafay itam benn yoon sax xamle ne bataaxalu Islam mooy bataaxalu màndargaal bi. “Ñaareelu baat” bi jóge “sowu” dafay xamle taw bu mujj bi, mooy taw bu mujj ba noppi, te yonent yi yépp ñoo ngi wax ci fan yu mujj yi. Bataaxalu “sowu” bi, dafay misaalal bataaxalu taw bu mujj bi, bi di jur ñaari xeetu jaamu-kat. Benn xeet boobu manul a xàmmee bataaxalu taw bu mujj bi, ndaxte “duñu setlu jamono jii.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
Pàcc bi ci bees ci yëglekat bi mooy baat bu “ñeenti ngelaw yi”, te mooy itam yëgle bi ci màndarga bi ak yëgle bu fas wu mer wu Islaam, ni ko ñetteelu Musiba bi tegtalee. Pàcc bi ci topp mooy bennoo ju jëm ci Yerusalem ak kër Yàlla gi, ba tax mu firndeel yëgleb yépp yu yonent yi, bi di màndargaal xeetu nit ñi ñuy jaarale, ndaxte dañoo samp seeni cër ci musal, du ci Kirist, waaye ci kër Yàlla gi ak ci seen cosaanu nekk nit ñi Yàlla tànn. Ñoom lañu di ña ñépp ci jaar-jaari taarixu sell bi, ñi ñuy wone ne dañuy wax: “kër Aji Sax ji, kër Aji Sax ji lanu.” Yëgle bi ci Yerusalem ak kër Yàlla gi mooy yëgleb Laodise.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“Amul sabab wu tax ngir nit ñi yéemu ci ne mbooloom gëmkat bi deesul dundal ko ci dooley Xelum Sell mi. Góor ak jigéen yi di wacc ndigali njàngale yi Almasi bi joxe. Mer ak bëgg-bëgg alal a ngiy jël ndam li. Kër-xol bi fees na ak ñaawteef. Amul barab bu ñu may Kirist. Nit ñi topp seen yoon yu jubadiwu seen bopp. Duñu déglu waxi Musalkat bi. Ñu jël seen bopp ci seen loxo, ba noppi bañ yedd ak artu yi, ba kandelaar bi demee genn bérabam, te xam-xamu buuru Xel mi jaxasoo ak xel yu nit. Doonte sax ñu néew ci liggéeyu jaamu Yàlla, dañuy àtte seen bopp ni ñu jub, naan: “Tempalu Boroom bi, Tempalu Boroom bi lanu.” Dañuy wacc yoonu Yàlla ngir topp leeru seen xel mu ñu bindal seen bopp.” Review and Herald, April 8, 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Noonu bi dallaat ba yékkati kàddug yëgleem gu artu ci kaw góor ñi di séy ak jigéen ñi di séy, ngir nekk misaalu yoonu “rëdd ci kaw rëdd,” ndaxte rëdd gu yonent gi ci fan yu mujj yi dina mel ni rëdd gu yonent gi nekkoon ci jamonoy Nóoh, ba ñuy joxante séy ci sax jamono jooju la mbëyug alag mi nekkoon ci wetu ne ba mu daldi sotti ba ëpp seen bëgg-bëggu àdduna ak seeni pexe.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
“Biibël bi wax ne ci fan yu mujj yi nit ñi dinañu di xeex ci mbir yu àdduna, ci bànneex ak ci am xaalis. Dinañu gumba ci lu jëm ci baaxug dund gu dul jeex. Kirist nee na: ‘Naka fan yi Nóoyin woon, noonu itam dikkug Doomu nit ki dina deme. Ndaxte ni ci fan ya jiitu mbëmb mi, ñu doon lekk ak naan, sey ak joxe ci séy, ba bés ba Nóoyin dugg ca gaal ga, te xamuñu dara ba keroog ba mbëmb ma agsi, yóbbu lépp; noonu itam dikkug Doomu nit ki dina deme.’ Macë 24:37–39.”
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“Loolu la tey la. Nit ñi dañuy gaaw ci topp ngir am alal ak topp seen bopp ci bëgg-bopp, mel ni amul Yàlla, amul asamaan, te amul it gannaaw dund gi. Ci jamonoju Nóoh, yégleb mbëy mi ñëw woon, yónnee nañu ko ngir yëngal nit ñi ci seeni ñaawtéef te woo leen ci tuub. Noonu itam, yégleb ñëwug Kirist gu gaaw gi, defees na ko ngir yee nit ñi ci seen xareñ ci mbiri àddina. Moom mi ngi bëgg a yeesal leen xel ci dëgg-dëgg yu dul jeex, ngir ñu dëgërloo xol ci woote bi ci ndabalu Boroom bi.”
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
“Woote xebaar bu baax bi dees koy joxe àddina si bépp—‘ca bépp xeet, ak xeet wu bokk deret, ak làkk, ak nit ñi.’ Peeñu 14:6. Bataa bu mujj bi, buy waaree te yiw, war na leerloo suuf si bépp ak ndamu. War na jot ci nit ñépp, baadooloo ak ku bare alal, ku kawe ak ku suufe. ‘Demleen ci yoon yi ak ci buntu tool yi,’ la Almasi bi wax, ‘te gaawleen leen ñu dugg, ngir sama kër fees.’” Léeb yu Almasi bi Jàngale, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
Benn mbir mi ci waxtaanu artu bi mooy li ñu dëgëraloon ci xët gu jiitu gi. Baat bi, bi ñu tegu ni baat buy daldi jàpp ci “xeet yépp”, mooy xebaar bu baax bu sax ba fàww, te mooy màndargaale soxla bi nekk ci ñu matal li xebaar bu baax bi laaj ngir mucc. Njëkk laajug xebaar bu baax bu sax ba fàww mooy ragal Yàlla, te ragal googu dafa sampu ci dëgg bi ne ay bàkkaar yi nun lanu taxoon Kirist, Doomaj Yàlla miy dund, nekk ci bant bi.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
Bépp mbir ci ndaw liñu yónni woon Yerusalem bi diirub juróom-ñaari atam yu muy liggéey dafa doon ndigal ci xibaar bu baax bu ba fàww, te moomu mooy woon benn xibaar bu baax bi ñu wone woon itam ci juróom-ñaari at yi Kiristóon dëggal kóllëre gi ak ñu bare, daldi tàmbalee ci atum 27 ba ci atum 34. Noonu itam mooy xibaar bu baax bu ba fàww bi ñuy yégle ci ñaari jamono yu mujj ya ci mujjug àddina, te mu aju ci yégleb tawte bu mujj bi, di yégleb Lislaam bu Ñetteelu Musiba bi. Moom moo dëggale màndargaalug téj ga ci kaw téeméer ak ñeent-fukki ñeent junni, tasareb dugub ak garab gu bon, nekkinu Laodise bu ñi mel ni garab gu bon am, ak jëfandikoo yonnee ci yonent gi ñetti yoon ngir muy màndargaalug xeetu yoonu tawte bu mujj bi, mi di “rëdd ci kaw rëdd.”
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Bataaxalu juróomi at ci jaar-jaar boobu, ci waxi yëgleb, dafa tëralu ci biir “fan yi ngëru mbugël” yi nekkoon ci bés bu njëkk biñu jëfandikoo ngir tudd yëgleb ak liggéeyu Kirist, te yëglebam ak liggéeyam dañuy dellusi ci fan yu mujj yi jaarale ko ci ñaar-fukk ak ñeent junni. Noonu ñuy xamale seen yëgleb ci biir tëraliin wu yëgleb buy wax ci “fan yu mbugëlu Yàlla”. Am na ñaari misaal yu Bibil bi tegu ci “mbugëlu” Yàlla, yi Kàddugam di wone: mbugëlam ci kaw askanam, ak it mbugëlam ci kaw noonam yi.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
“juróom yoon yi,” ci Léwítik 26, dafay melal fayda Yàlla ci ay nitam yu ko déggadi, te boobu fayda booba moom dafa boole dundal bu dëgg ak bu xelum ci ñakkalal kër-yàlla ak mbooloo mi. Ci biir misaal mi ci ñakkalal kër-yàlla ak mbooloo mi, misaal bu fayda Yàlla ci ay noonam itam am na fa ñu koy teg. Ci fan yu mujj yi, fayda Yàlla ci ay nitam dañuy ko tektal ni mu tuur génne Adwantis bu Laodise ci yoonu dund bu ñëw gaaw, mooy yoonu Àjjuma. Ca màndarga yooyu, faydaam ci Bàbilon bu Bees itam dafay tàmbali.
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Àtteb àtteb gi ci kaw ñi dund te bokk ci Adventisme bu Laodisé, mi toppoo ak àtteb bu jëfandikoo ci kaw jigéen ju njaaloo bu Tir ak rab wi mu war te mu nguurloo ci kawam, mooy jaar-jaaru waxu yonent yi ci fan yu mujj yi, foofu la njariñu bépp vision di mat. War nañu jëfandikoo bépp vision ci ñaari jamono yu waxu yonent yooyu, ndaxte yoonu tawte bu mujj bi mooy jëfandikoo rëddoo waxu yonent ci kaw rëddoo waxu yonent. Ci njàlbéenu ñaari jaar-jaar yooyu la Yeesu xamale “mandarga” gu firndeel ne ñiy dund ci booba nekk nañu ci xeetu jamono ju mujj ci jaar-jaaru suuf.
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
Jëfandikook bu njëkk bi tàmbalee bi ñu tàmbalee tëj ci mbooloom junni téeméer ñeent-fukk ak ñeent-junni ñaar-fukk ñent ci 11 Septàmbar 2001. Ca biir waymark boobu lañu teg “mandarga” bi Almasi waxoon ci Luug ñaar-fukk ak benn.
We will continue this study in the next article.
Dinanu yokk sunu ci beneen mbind mi di ñëw.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“Léegi nag yi, Yàlla bëgg na nu jël sunu taxawaay ak góor ga yor lamtoro bi; bëgg na nu taxaw fa leer gi nekk, te fa Yàlla mayeet mbaax mi ab riir gu wóor. Bëgg na nu joxe mbaax mi ab riir gu wóor. Nekkoon na nu ci njàqare, te nekkoon na nu ci sikki-sakka, te yépp mboolooy ngëm yi jagleel nañu dee. Waaye léegi fii lañu jàng ne: ‘Te gannaaw loolu gis naa beneen malaaka wàcce ci asamaan, yor kàttan gu réy; te suuf si leer na ndax ndamam. Te mu wax ak baat bu dëgër, naan: Babilon bu mag bi daanu na, daanu na, te mu nekk dëkkuwaayu seytaane yi, ak téereb bépp ruu bu bon, ak kër gu tëj bépp picc bu sellul te sib.’ [Revelation 18:1, 2].”
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
«Léegi nag, naka lañuy xam dara ci bataaxal boobu su nu nekkul ci xaalis gu nu man a xam dara ci leeru asamaan bu ñëwee ci nun? Te noonu it, bu nu amul benn tuufu lay ci ne Xelum Yàlla moo yónni ko, dinanu gaaw a nangu naxte bu gëna lëndëm, su ñëwee ci nun jaarale ko nit ku nuy dëppook. Kirist nee na: “Maa ngi ñëw ci turu Sama Baay, waaye dungeen ma nangu” [xoolal Yowaana 5:43]. Léegi, loolu la nekk jëf ji fi doon am, daldi tàmbalee ba ca ndaje mu Minneapolis. Ndaxte Yàlla yónni na bataaxal ci turam, te ndax du dëppook ak seeni xalaat, moo tax [ngeen tënk ne] manul a doon bataaxal bu jóge ci Yàlla.» Sermons and Talks, volume 1, 142.