The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
Ñetti junni ak ñeent fukki junni ñaar-fukk ak ñeent ñu ngi leen tekki ni ñoom la Yonnent bi ci Kóllëre gi setal, te mbooloo mu mag mi, dañuy ko tekki ci yére yu weex yi ñu doon màggal ngir seede ba dee. Bu njëkk ci ñaari jamono yu sell yi ci mujjug fan yi, mooy won liggéeyu yonnent bi di waajal yoon ngir Yonnent bi ci Kóllëre gi; te ñaareelu jamono ji mooy tekki liggéeyu Eliya. Jamono ju njëkk ji mooy tekki atum settantal ci kaw ñi dul dee ci Adventisme bu Laodise, te ñaareelu jamono ji mooy tekki atum jëfandikoo mbugal bi ci Roomu jaman ji.
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
“Mandarga” bi ñu wara daw dëkk yi ci fan yu mujj yi, Adventisme bu Laodise bi dafa ko jàpp ci lu baaxul. Rakku jigéen White xamal na nu ne, sankug Yerusalem bi diggante atum 66 ak 70 gannaaw Krist mooy misaal bu leer buy won mandarga waareb Yàlla yi ci fan yu mujj yi.
“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.
“Jamono jëgëralul daraatul, ba nu mel ni taalibey njàngale yu njëkk yi, dees na nu sonnal nu seet kër gu wéet te nekk ci bérab yu wow te ñu dëkkul. Naka ni wëring Yerusalem bi ay xarekat Room wërée ko doon wax ju ànd ak daw ga ñeel Kiristaan yi nekk Yude, noonu itam nangu kàttan gi sunu réew di def ci yoonu ndigal li di doxal bésub noflaay bu paap bi dina doon waare bu nu ñeel. Bu boobaa, dina jot ngoon ngir bàyyi dëkk yu mag yi, ngir waajal bàyyi yi gëna ndaw yi, jëm ca kër yu wéet yi nekk ci bérab yu nëbbu, ci diggante tundu yi.” Testimonies, volim 5, 464.
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
Yërusalëm mi ñëwëm ga doon woon mande ga waroon a tax ngir daw, mooy ñëwëm bu jëkk bi Cestius indi. Kon nag Cestius dafa doon tekki ab njàqare bu ñu teggi lu jub, ndaxte bi mu sampée ñëwëm ga, ba noppi mu gëddiku ci anam gu yéeme, te jaar-jaarkat yi mënaguñu woon mukk a xam li mu taxoon a def loolu.
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
«Gannaaw bi waa Room yi, ci suufu Cestius, wërée dëkk ba, ñu bàyyi jàmmaarloo ga ci lu waral kenn xamuma, fekk lépp dafa mel ni dafa yomboon ngir tàmbali yékkati bu gaaw.» The Great Controversy, 31.
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
Ci atum 1880 ak 1890 yi, Senatër Henry W. Blair bu New Hampshire indil ay yeneen yoon ci Congress ngir sàkkal dibëram ne Dibeer mooy Bésu Noppalu Réew mi. Yoon yooyu dañu leen doon woowe bu baax “Blair Sunday Bills.” Senatër Blair dafa doon ku dëgër ci yëngu-yëngu ngir sàmm Dibeer ni bésu noppalu ak diine. Moom gëm na ne benn bés bu nekkal ci ñépp ngir noppalu dina am ay njariñ yu baax ci mbirum jikko ak dundug mbooloo ci Amerig. Doonte ay jëfam yooyu jot nañu ci ndimbal mu xiif, rawatina ci kuréelu diine yi, waaye itam dafa dajeek ay weddi, boole ci seetaan ci tàqale diggante kër Yàlla ak nguur.
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
Lii mooyoon jëf ju njëkk jëme ci jéggi yoonu Dibeer ci jaar-jaaru juróom-ñetti “beast” buy dëkk suuf, mi ñu tëraloon ne dina wax ni njaay-mi ndax bu mu mujjee dina jéggi ab yoonu Dibeer. Moo tax taxawaayu yoon yu Blair yii la A. T. Jones, kenn ci yonnent yi ci ndaje gu mag gu 1888, dem ba ca kër yu Kongerees ba, te jànkoonte leen ak wax ju tar te rafet. Gannaaw ay jéem-yéem yu néew, Senatër Blair ñàkk na doole ji mu doon doxal ngir jéggi ab National Day of Rest. Ci njaxlaf gu jub ci moomeeloo jaar-jaar boobu, ak li ab National Day of Rest (Dibeer) di tekki, mën nañu xoolaat bindu taarix bi ci ndigëli Ellen White.
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “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.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
Li ñu gis ci seet bu mu def ci ay artamam yu jëm ci yoonu dibeer, lu metti la te nit ñu bare xamul dëggam bu baax ci Adventismu Laodise. Ci jëfandikooku tekki ne war nañu génn ci dëkk yu mag yi, ci wax ji ñu jagleeloon fii rekk, bind na ne: “Su boobaa jot na waxtu génn ci dëkk yu mag yi, ngir waajaloo génn itam ci dëkk yu ndaw yi, ba dem kër yu weesu, ci bérab yu xóot te wees, ci biir tundu yi.” Mu jàngale yoon wu bari ne askanu Yàlla war na dëkk ca gox yu bëj-gànnaar, waaye ay digleem ci mbirum dëkk ca gox gi laata 1888 teg nañu ndigalem mu génn ci dëkk yi ci wàllu ne ci lu yaggul askanu Yàlla war nañu génn ci dëkk yi. Gannaaw 1888, ci ay bindam yu jëm ci dëkk ca gox gi, musula wengoo ak digle bi ne war nañu ba noppi génn ci dëkk yi.
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
Yoonu Bëccëg Noppalu Réew mi Blair yi, yi agsi ci taarix, dañoo doon “mandarga” bi ngir génn dëkk yu mag yi, te doonte ne yoonu Blair yi ñàkk nañu doole ji waroon ngir matale liggéey boobu, ba dellu ci lëndëm taarix, “mandarga” bi ngir daw joxe woon na ko. Joxe woon na ko ci màkkaan wu taarix wa ca njëkk miir mi, mi Cestius indi woon. Yoonu dibeer bu bëgg a ñëw léegi moo ñuy tekki ni miirum Titus, te bu fekkee ne benn-benn Adventist bu Laodice bi desoon na ci dëkk yu mag yi bi miir boobu agsee, dinañu dee ak ñi bon.
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
Am naari jamono yu bees ci fan yu mujj yi. Ñoo ngi tëddoo ak yoonu Dibeer bu ñuy jëkk a ñëw. Jëkk bi mooy àtteb seetkat bu ñu def ci kaw ñi dund ci Adbantisimu Laodise, te ñaareel bi mooy àtteb jëfekaay ci jigéenu moytu Room. Ñaari jamono yooyu dañu leen di nettali ba ñuy dellu ci seen melokan, ndaxte ci ñaari jamono yooyu la léebub fukki janq yi di am ba ci benn araf, ni mu ame woon ci jaar-jaaru Milerit yi. Waxtu yiiru bi ci léebu bi mooy waxtu yiiru bi ci Habakuk saar ñaareel; kon itam ñaari jamono yii nuy xalaat ci dañu leen wonne woon ci Habakuk saar ñaareel. Léebub fukki janq yi, ak Habakuk saar ñaareel, am nañu woon ba ci benn araf ci jaar-jaaru Milerit yi, te bi loolu ame woon, Esekiyel saar fukki ñaar, aaya yi 21 ba 28, moom itam am na woon.
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
Juróom-ñaari aaya yu mujj yi ci saar wi fukk ak ñaar ci téere Esékiel, dañuy xamle jamono ji “jëfandikookat bu nekk bu gis-gis” di mat, ci jamono ji Yàlla di “baña yeggatal” ay gis-gisam. Ñaari jamono yi ci taarix te ñuy delloo waxtu ci leen ak yàgg, te di xamle àtteb seetkat bu ñi dund ci Adventisme Laodisée, ak àtteb yëngat bu jigéenu ndawu Tir, mooy jamono jii ci kàddu yonent yi, bi gis-gis bu nekk bi nekk ci Biibël di agsi ci matugam gu mat te mujj. Ci jamono jooju, ñaar-fukk ak ñeent junni nit ñi dañuy taxaw, te ñoom dañuy tektal mbooloo ma deeul, te di dund ba Kirist dellusi. Ci saar wi ñaar-fukk ak benn ci Luk, Kirist day xamle “mandarga” mu xamle ne xeetu nit woowu agsi na.
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
Ci ñaari jaar-jaariy nettali yi “tektal” bu daw di leen tegu, ni Kirist mëna wax ci mbirum yàqute gu bon gi indi tasaar, ñaari jamono lañu ci màndargaale, te seen tàmbali ak seen mujjo am nañu “tektal” ci njàlbéenu jamono ji ak “tektal yi” ci mujjam. “Tektal” bi Kirist joxoon ngir mu teewlu xeetu nit ñi mujje, yi di dund ba kerseem ci niir yi, mooy seede bi wone ne nun léegi ci xeetu nit ñi mujju ci jaar-jaaru suuf lañu nekk.
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
Ci biir 21 bu Luug, Yeesu xamale na jaar-jaaru ñaari at ak genn-wàll boobu ci yokk ak tasug Yerusalem gu dëggu, dale ci atum 66 ba ci atum 70, ba ag mujjug ñaari at ak genn-wàll boobu ci yokk bu Yerusalem gu ruu, gi tàmbalee ci 538 te jeex ci 1798.
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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
Bu ngeen gis Yérusalem wërndoo ak ay xarekat, xamleen ne yàqug dëkk ba jege na. Kon nag, na ñi nekk ci Yudée daw ca tundi ya; te ñi nekk ci biiram, nañu génn; te ñi nekk ci dëkki biti, buñu dugg fa. Ndaxte fan yooyu ay fanu fey lañu, ngir lépp lu ñu bindoon am mat. Waaye alkande ci ñi ëmb, ak ci ñi nuy nàmpal ci fan yooyu! Ndaxte metit gu réy dina am ci suuf si, ak mer ci xeet wii. Dinañu daanu ci gémmiñu saamar bi, te ñu yóbbu leen ay jaam ci xeeti àddina yépp; te Yérusalem dina nekk lu xeeti yéefar yiy doxal, ba kera yu xeeti yéefar yegg. Luug 21:20–24.
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
“Jamono yi” yu xeeti ñi di waccal Yerusalem mooy ci barab bu bare, ndaxte mu tegtal ñaari waccal: waccalug Yerusalem gu dëgg gi jeexoon ci atum 70, ak waccalug Yerusalem gu xelu gi jeexoon ci 1798. Xeeti ñi dañuy tegtal benn xaaj paganism ak benn xaaj papalism, te ñoom ñaar yooyu ay doole lañu di mbir mi nekk ci vision bi ci laaj bi nekk ci Daniel saar 8, bi di laaj: “Ba kaña.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Noonu ma, dégg naa benn santos di wax, te beneen santos ne santos boobu waxoon: “Ba kaña lay nekk peeñ mi ci mbirum sarax su bés bu nekk, ak tooñ gu indi yàquute, ngir joxe benn yoon kër Yàlla gi ak mbooloom ga ñu dëpp ci seen tànk?” Daniel 8:13.
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
“Jamono yi Gentil yi” ci Luka saar ñaar-fukk ak benn, mooy wax ci ñaari junni ak juróom-ñaar téeméer ak ñaar-fukk at yu yépp, yu merum Yàlla ci kaw nguur gu bëj-gànnaaru ga, te tàmbalee ci 723 at laata Kirist, jeexee ci 1798. Atum 538 mooy marka bu nit ku bàkkaar ga taxawoon ci bérab bu sell ba, yégle ne moom mooy Yàlla, noonu mu séddale jamono ji ñaari xëtu yu yem, ku nekk benn junni ak ñaar téeméer ak juróom-benn-fukk at. Ñaareelu xëtu benn junni ak ñaar téeméer ak juróom-benn-fukk at mooy benn jaar-jaar buy wetu ci njëlbéen gi te ñu màndargaal ne mu jeex ci Luka saar ñaar-fukk ak benn, saar wi ñaar-fukk ak ñeent, bi “jamono yi Gentil yi” matalee. Ci nettali jaar-jaar bi Yesu di xamale ay taalibeem, saar wi ñaar-fukk ak ñeent indi seede si ñu jox taalibe yi ba ci “waxtu mujj gi” ci 1798. Dale ko fa, Yesu tàmbali na xamale “tektal yi” yu ànd ak yëngu-yëngu Millerite bi.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Te am dina ay mandarga yu mel ni, ak moon ni, ak ci biddéew yi; te ci kaw suuf, xeex ak njàqarey xeeti xeet yi, ak njaxlaf; géej gi ak yoonam ya di riir; xolu nit ñi di xàddi ndax ragal ak ndax xool li nar a dikk ci kaw suuf: ndaxte kàttanu asamaan yi dinañu yëngatu. Te bu boobaa, dinañu gis Doomu nit ki, muy ñëw ci niir ak doole ak ndam lu réy. Te bu yëf yooyu tàmbalee am, kon xoolleen kaw, te yékkatileen seen bopp, ndaxte seen njot mucc jege na. Luug 21:25–28.
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
Yeesu wax na ne «dina ay màndarga», te mu xamale leen ne ay màndarga lañuy doon ci jant bi ak weer wi ak biddéew yi, ak tiisug xeeti àddina yi, ak dooley asamaan yi di yëngu, te gannaaw loolu Doomu nit ki dikk ci niir. Yépp yii «màndarga», am nañu seen matal ci jaar-jaaru Milerit yi.
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
“Yoon wi wax ji ne ci mbirum ak li Kirist di ñëwe rekk la ci kanam, waaye dafay itam joxe màndarga yu nit ñi war a xam ne ñëwam jege na. Yeesu wax na ne: ‘Dina am màndarga ci jant bi, ak ci weer wi, ak ci biddéew yi.’ Luug 21:25. ‘Jant bi dina lëndëm, te weer wi du joxe leeram, te biddéew yi ci asamaan dinañu daanu, te dooley yi ne ci asamaan dinañu yëngu.’ Mark 13:24–26. Kaatu peeñ gi dafa mel ni di may nettali njëkk ci màndarga yi war a jiitu ñëwaat gu ñaareel gi: ‘Amoon na suufu yëngu bu mag; te jant bi mujj na ñuul ni saaku kawar, te weer wi nekk ni deret.’ Peeñ 6:12.”
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
“Ñi seeni yii gisoon nañu ko bala xarnu juróom-ñeent fukk ak benn bi ubbeeku. Ngir matal kàddug wax jii, ci atum 1755 am na yëngu-yëng gu gën a tiit bi ñu mas a bind....”
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
“Ñaar-fukk ak juróom benn at gannaaw loolu feeñ na beneen màndarga mi waxeesoon ci kàddug wax ju jëm ci kanam ga—ñàkk leerug jant ak weer. Li ko gëna tàggat mooy ne waxtu bi muy matalees dafa nekkoon lu ñu waajaloon bu baax. Ci waxtaanu Musalkat bi ak ay taalibeem ci tundu Olib, gannaaw bi Mu waxee lu jëm ci gudd diggante jamono ju tiis ju njël kërceen ga,—mooy 1260 at yi ñu fitnaale woon ci nguurug baab,—ci lu jëm ci yi Mu digoon ne tiis ba dina gattiku,—Mu waxe na noonu ay mbir yu jiitu Njëwam, te Mu tëral waxtu bi nuy gis ki ci njëkk ci yooyu: ‘Ci fan yooyu, gannaaw tiis boobu, jant bi dina lëndëm, te weer wi du joxe leeram.’ Mark 13:24. 1260 fan yi, wala at yi, jeex nañu ci 1798. Benn ñetti xaaj waat ci at téeméer ba laata loolu, fitna ba dafa yegg ba bëgg a noppi yépp. Gannaaw fitna boobu, ni Kirist waxe, jant bi dafa war a lëndëm. Ca 19 Mee 1780, kàddug wax gu aju ci kanam googu am na mataleem....”
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
«Kirist mooñ na ay nitam ñi xool te seetaan màndarga yi jëm ci ay ñëwam, te bég bu ñuy gis màndarga yi mu leen di wax ne seen Buur biy ñëw jege na. “Bu yëf yii tàmbalee am,” la wax, “kon xoolleen asamaan, te yékkatileen seen bopp; ndaxte seen njot mucc mi ngi jegesi.” Mu jox ay toppkatam garab yi di sax ci nooru mbeyu weeru tàngor ngir misaal, ne: “Bu ñu saxee léegi, yeen ci seen bopp ngeen gis te xam ne nooru tàngor jege na. Noonu itam yeen, bu ngeen gisee ne yëf yii am nañu, xamleen ne Nguuru Yàlla jege na.” Luug 21:28, 30, 31.» The Great Controversy, 304, 306–308.
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
Jëfandikoo bu ñetti Room yi di jëfandikoo ci ñetti anam, moo fésal ne, ci noonu Yerusalem ñu di ko par-par ci Room bu pagan ba noppi ci Room bu papal, moom itam, noonu santuaire bi ak mbooloom nit ñi ñu di leen par-par ci Room bu jamono jii, dafa mel ni ñu ko tegtaloon ci ab diir bu tollu ci juróom-ñaari téeméeri ak juróom-benn-fukk fanweeri fan (Room bu pagan), wala ci juróom-ñaari téeméeri ak juróom-benn-fukk at yu waxi yonent (Room bu papal). Juróom-ñaari téeméeri ak juróom-benn-fukk fan yu mel ni misaal (ñeent-fukk ak ñaar weer), yi di tektal diirub fitna bu Room bu jamono jii di def ci nit ñi Yàlla di sàmm, dinañu nekk, ku nekk ci ay diir, ak benn rekk “tektal” buy xamale waxtuw daw gi ñeel ñi takku Yàlla ci diir boobu. Kenn ci ñetti diir yooyu, mujj na ak feeñug ay “tektal” yu bari, waaye du benn rekk “tektal” ni ko nekkoon ca tàmbalig diir ba.
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
“Ci diggante la Yàlla wonee dooleem ngir musal ay doomam. Jant bi feeñ, di leer ak kàttanam. Téere ak kéemaan yu bari toppante ci gaaw. Ñi bon di xool mbir mi ak tiit ak jaaxle, waaye ñi jub di gis ak mbégte gu sell te teey ay màndarga yu seen njot a jot. Lépp lu nekk ci mbind mi mel ni ñu ko dëddlu woon ci yoonam. Dex yi daan nañu daw. Niir yu lëndëm tey diis dikk, di dóorante seen bopp. Ci biir asamaan su mer sa, am na benn barab bu leer buy ndamlu, te ndamlam jàppul wax, foofu baatub Yàlla jóge, mel ni riirum ndox yu bare, naan: ‘Jeex na.’ Révélation 16:17.” The Great Controversy, 636.
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
Jamono kàttanu àtteekat ci kaw jigéenu njàmbaaru Room di tàmbali ak yékkati màndarga mi jëfandikoo ngir xamle ne sàmmug Yàlla beneen juróomam gi nekk ba tey ci Babilon war na daw. Jamono jooju di jeex ak “mandarga ak kéemaan yu mag.” Jamono jooju di tàmbali ak “baat bu ñaareel bi” ci Peeñu Yóbbu saar 18, te mu di jeex ak baatu Yàlla. Ci dëgg, baat bu njëkk bi ak baat bu ñaareel bi ci Peeñu Yóbbu saar 18, baatu Kirist la. Baat bu njëkk bi di xamle tàmbalib àtteeb seetkat bi ci kaw mbooloom Adventist bu Dund bi bu Laodise, te baat bu ñaareel bi di xamle mujju jamono jooju, waaye it di màndargaal tàmbalib kàttanu àtteekat ci kaw jigéenu njàmbaaru Room.
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
Jàngoro mat wépp mi fees nekk ci week bi Kirist dëggale kóllëre gi, te yoonu Dimas buy ñëw ci gaaw miñ na ci melokaanu xët bu digg bi, ni ko bant bi di misaal. Ñaari jaar-jaar yooyu ñoom ñépp am nañu firnde bu Alfa ak Omega, ndaxte tambali ak mujji ci benn-benn jaar-jaar dafañu ko tey ci baatu Yàlla. Itam ñoom dañuy tegtal dëgg, ndaxte xët bu digg bi mooy ñàkk-déggalug yoonu Dimas, te baat bu Ebrë “dëgg” dafañu ko sos ak araf yi njëkk, ñetteel-fukk ak ñett, ak bu mujj yi ci alfabee bu Ebrë. Baat bu njëkk bi ci Peeñu yoonu fukk ak juróom-ñett mooy baatu Kirist, baat bu mujj bi mooy baatu Yàlla, te baat bi ci digg bi, ndaxte itam mooy baatu Yàlla, mooy itam fa ñàkk-déggalu araf bu ñetteel-fukk ak ñett bi di feeñee ci mala suuf si “wax” ni mbaam-aayi, ni ko tey ci Peeñu yoonu FUKK AK ÑETT.
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
Bannere bi ci yoonu dundub Dibéeri buy ñëw léegi mooy “mandarga” gu war a wone ñi Yàlla takku ci kóllëre ba ñu daw, waaye itam day xamle ne tàmbali jamono jëfandikoo bu wax ci yonent yi, bi di jamono ji di mujje ak bannere bi ñuy yékkati, war na itam am ab “mandarga.” “Mandarga” googu mooy li Yeesu tudde ni firnde ne maas gu mujj gi ci suuf si agsi na. Ci Luka saar ñaar-fukk ak benn, taalibey Yeesu laaj nañu li Kirist tekkoon bi Mu waxee ne kër Yàlla ga dinañu ko tas.
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
Noonu ko laaj, naan: Kilifa gi, kañ la loolu di am? te ban tektal moo di nekk bu loolu di xew? Luug 21:7.
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
Noonu Yeesu tàmbalee xamale jaar-jaaru mbootaay bi di jëm ci atum 70 ba ker Yàlla ga ak dëkk ba diñu leen alag, te mu wéyal ba ci sarax fukki ñent, fa Mu xamalee kan mooy waxtu bi “jamono yi” xeeti réew yi ñëwul ci bànneex.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Te ñuy daanu ci jamano ju ñu di rey ak paaka, te ñuy yóbbu leen ay jaam ci xeeti réew yépp; te Yerusalem dina nekk bu ñuy tooñ ci kawam loolu ci loxo xeeti ñi dul Yawut, ba kera jamonoy xeeti ñi dul Yawut mat. Luug 21:24.
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
Xalaat ne aaya bii wax bii di wax ne aayet bii dafay jëfandikoo Yerusalem bu dëgg-dëgg, mu ngi aju ci dofug teoloji Katolig bi ñuy wax futurisme, miy jëfandikoo lu am xam-xam ci misaal ni lu dëgg-dëgg, te di teg matug yégle yi rekk ci mujju àddina. Xeex bi ñu jàppale ci jëfandikoo aayet bii bu jub, moom dafa doon benn xeex bu magu Seytaane ci biir jàngug Kóllëre Gu Bees gi yépp. Yerusalem bu dëgg-dëgg bàyyi na nekk misaalu Yerusalem gu yégle ci jamonoy Kirist, ba noppi yégle gu dëgg-dëgg soppi jëfandikoo gu xel mu sell gi. Bii leer gi dafa doon benn njàngale gu mag ga ndaw li Pool taxawal. Jéetaayu Yerusalem gi mooy xamle fukki téeméeri ak juróom-benn-fukk at ak juróom-benn-fukk at yi ñuy wax junni ak téeméer juróom-benn-fukk at yu lëndëmu paap, daldi tàmbalee ci atum 538 ba 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 bëti bi ci biti kër Yàlla ga, bàyyi ko, te bu ko nattul; ndaxte jox nañu ko xeeti bànni Israyil yi, te dëkk bu sell bi dinañu ko doxandéem forty and two months. Revelation 11:2.
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
Yerusalem bu wax ci kàdduy yonent yi bañ na doon neetu dëkk bi ñu tànn ca bant ba.
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
“Nañu bari ñi xalaat ne dina baax lool ñu dox ci suuf si réy Yérusalem gu yàgg ga, te seen ngëm dina dëgër lool ndax seeti dëkk yu Aji Musalkat bi dundee ak fa mu deewee! Waaye Yérusalem gu yàgg ga du nekk mukk bérab bu sell, ba keraake mu setees na ko ak safara sellal bi joge asamaan.” Review and Herald, 9 Suwe 1896.
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
Bi Yeesu yóbbee taalibé yi ba agsi ci jamono mujj ga ci atum 1798 ci saar ñaari fukk ak ñeent, ba noppi Mu tàmbalee jamono Millerite bi, ba kàddu malaaka bu njëkk bi dikkee ci taarix.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Te dina dina am na ay nata yu bees ak weer, ak weer wiir, ak biddéew yi; te ci kow suuf xëccoo ak njaaxle ci xeeti réew yi; géej gi ak yóombam yi di riir. Xol nit ñi dina noppi ndax ragal ak ndax seetlu li di ñëw ci suuf; ndax dooley asamaan yi dinañu yëngu. Te booba dinañu gis Doomu nit ki, muy ñëw ci niir ak kàttan ak ndam lu réy. Bu ñuy tàmbalee am, kon nag xoolleen asamaan te yékkatileen seen bopp, ndax seen njot gu jëm ci ngàllaŋ jege na. Luug 21:25–28.
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
Mbind yi tambalee jaar ci nettaliug Millerite dafa amoon ngir ànd ak doole ju baaxul mukk juy am ci Kàddug Yàlla.
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
“Mandarga yi ci jant bi, weer wi ak biddéew yi am nañu yegg.” Review and Herald, 22 Sulet 1906.
We will continue Luke chapter twenty-one in the next article.
Nanu ciy jàngat Luka sare ñaar-fukk ak benn ci mbind mi di ñëw.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“16 Desàmbar 1848, Boroom bi jox na ma gis-gis ci mbër mi war a yëngu ci dooley asamaan yi. Gis naa ne bi Boroom bi waxee ne “asamaan,” ci di joxe mandarga yi ñu bind ci Matye, Màrk ak Luug, mu ngi bëgg a wax asamaan; te bi mu waxee ne “suuf,” mu ngi bëgg a wax suuf. Dooley asamaan yi mooy jant bi, weer wi, ak biddéew yi. Ñoo ngi nguuru ci asamaan yi. Dooley suuf si mooy ñi nguuru ci kaw suuf. Dooley asamaan yi dees na leen yëngal ci baatub Yàlla. Noonu jant bi, weer wi, ak biddéew yi dinañu dëddu seen bérab. Duñu wéy, waaye dees na leen yëngal ci baatub Yàlla.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
«Nir yu lëndëm ak niis daldi jóge te dóorante seen bopp. Jaw ji ubiku te dellu ginnaaw; ba noppi nu man a xool yéeg ca biir bérab bu ubiku bi nekk ci Orion, fa baatub Yàlla jóge. Dëkk Bu Sell bi dina wàcce jaarale ko ci bérab boobu bu ubiku. Gis naa ne, léegi dooley suuf si dañuy yëngu, te xew-xew yi dañuy ñëw ci seen toftal. Xare, ak jëfandikooko xibaar yu xare, sabar, xiif, ak musiba yu bon, ñoojëkk a yëngu dooley suuf si; gannaaw loolu baatub Yàlla dina yëngu jant bi, weer wi, ak biddéew yi, ak suuf sii itam. Gis naa ne, yëngu-yëngu dooley yi ci Tugal yiwul, ni ñenn di ko jàngale, yëngu-yëngu dooley asamaan yi, waaye mooy yëngu-yëngu xeeti réew yu mer.» Early Writings, 41.