The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.
Màttug jëfandikook yi tegtaloon ci jant bi, weer wi ak biddéew yi, ñu waxtaan nañu ci lu yaatu lool ci téerey jaar-jaarloo yi, ci ay jiitu gu njëkk yi ci Adventism, ak itam jaarale ko ci mbindum Yaay White. Yenn ci mandarga yi Yeesu waxoon, kenn xamuleen leen ni ñeneen ñi. Ñu néew a xam ne “metitug xeeti àddina yi” ci “suuf si” amoon na matuwaay bu leer te jëmoon ci benn mbir. Rax ci ne, ñoom ñàkk nañu leer ci lu màndarga “yëngalu kàttani asamaan yi” di tekki, te du li yëngalu kàttani suuf si di tegtal. Te itam, Adventiste Laodise bu bare xamuñu ne “ñëw” gu “Doomu nit ki di ñëw ci niir” am naoon matuwaayam ci jaar-jaarloo bu Millerite.
“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘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.’
“Bésub fanweer ak waxtu ñëwug Kirist bii ci dëgg, kenn feeñalewul ko. Musalkat bi waxoon na ay taalibeem ne moom sax mënul woon xamle waxtu ñëwam ñaareel bi. Waaye moo tudd ay xew-xew yu ñuy xame ne ñëwam jege na. Mu ne: ‘Dina am ay màndarga ci jant bi, ak ci weer wi, ak ci biddéew yi.’ ‘Jant bi dina lëndëm, te weer wi du leeral ay leeram, te biddéew yi ci asamaan dinañu daanu.’ Ci suuf si, mu ne, dina am ‘tiisug xeeti réew yi, ak njàqare; géej gi ak yool yi di riir; xol yi nit ñi di laax ndax ragal, ak ndax xoolante li nekk di ñëw ci suuf.’”
“‘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.’
“‘Te dinañu gis Doomu nit ki di ñëw ci niiri asamaan yi ak kàttan ak ndam lu réy. Te dina yónni ay malaakam ak baatub trompet bu mag, te dinañu dajale ay tànneefam ci ñeenti walub àddina, la dale benn bàmbul asamaan ba ca beneen ba.’”
“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.
“Mandarga yi ci jant bi, weer wi, ak biddéew yi am nañu yegg ci séen matug. Booba ba tey, yëngu-yëngu suuf yi, ngelaw yu metti yi, gënn-géej yi, mbas yi, ak xiif yi gën nañoo bare. Yàqute yu gëna ragal, ci safara ak mbëy, dañuy toppante seen bopp ci gaaw-gu-gaaw. Musiba yu metti yu ngi xew ayu-bés ba ayu-bés, di wax ak nun ci baat yu dëggu te di waare bu tar, di yégle ne mujj ga jege na, ne lu mag te dogal la war a xew ci lu gàtt.”
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Jamono natte biir gi yàggatul dara. Léegi Yàlla mi ngi dindi ay loxoom yu terewoon mbir yi ci kaw suuf. Yàgg na muy wax ak góor ñi ak jigéen ñi jaarale ko ci liggéeyu Xelam ju Sell ji; waaye dégguñu woon woote bi. Léegi dafay wax ak askanam, ak ak àddina si, jaarale ko ci ay àtteem. Waxtu jëfandikoo àtte yooyu mooy ab waxtu yërmande ngir ñi amaguñu ba tey jot ngir xam li di dëgg. Boroom bi dina leen xool ak lewet. Xolam gu fees ak yërmande daldi yëg seen mbir; loxoom baa tey yiinu ngir musal. Nit ñu bare lool dinañu leen dugal ci kër ga wóor te aar, ñoom ñi dégg dëgg gi yoon wu jëkk ci fan yii mujj.” Review and Herald, November 22, 1906.
The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.
Jamu Millerite bi dellu na ci mbind mi caat yi ba ci beneen araf. “Màndarga yi” nga xam ne ñoo teguwoon ñëw ak jaar-jaaru malaaka bu jëkk bi, dafay taxawal “màndarga yi” itam yu tegu ñëw ak jaar-jaaru malaaka bu ñetteel bi. Lépp yëngu-yëngu yeesal yu sell yi dafa àndandoo ak yëngu-yëngu malaaka bu ñetteel bi ca fan yu mujj ya.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Liggéeyu Yàlla ci suuf si dafay won, jamono ba jamono, ni ñu melantee bu leer ci bépp yeesal gu mag walla ci bépp yëngu-yëngub diine. Cosaan yi Yàlla di doxale ak nit ñi dañuy sax di benn. Yëngu-yëngu yu am solo yu jamonoy tey yi am nañu seen moroom ci yu jamonoy njëlbéen, te xam-xamug jàngoro yi mbooloom gëmkat yi jaaroon ci jamono yi weesu nañu yor njàng mu am solo lool ñu ci sunu jamono.” The Great Controversy, 343.
The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.
Jaar-jaar bi ñu tegtal ci malaaka bu mag bi ci Apokalips 18, mooy malaaka bu ñetteel bi; te jaar-jaar bi malaaka bu ñetteel bi tegtal dawandoo ak jaar-jaari malaaka bu njëkk ak bu ñaareel yi ci jaar-jaaru Millerite.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Yàlla jox na bataaxali Peeñu gi 14 séen bérab ci rëddoob wax yu Yàlla waxoon, te seen liggéey warul taxaw ba keroog jeexital jaar-jaari àddina sii. Bataaxalub malaaka bu njëkk ak bu ñaareel ba tey mooy dëgg ngir jamono jii, te dañuy dox booleek bii di topp. Malaaka bu ñetteel bi yégle na waareem ak baat bu réy. ‘Gannaaw loolu,’ ci waxu Yowaana, ‘gis naa baneen malaaka mu wàccée asamaan, yor kàttan gu réy, te suuf si leer ak ndamuam.’ Ci leer gi, leerug mbooleem ñetti bataaxal yi dafa booloo.” The 1888 Materials, 803, 804.
The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.
Liggéeyu malaaka bu njëkk ak bu ñaareel bi, mi àndandoo ak liggéeyu malaaka bu ñetteel bi, feeñ na itam ci léebalu fukki janq yi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Bés bu bari ma ngi may dëppoo ak léebu fukki janq yi, ñent ñu xam-xam woon, te ñent ñu ñàkk xel. Lii léebu am na, te dina am mat ci yenn araf yi sax; ndaxte mu am na jëfandikoo bu jagleel jamono jii, te ni yégleb malaaka bu ñetteel bi, mu am na, te dina sax di dëgg gu jamono jii ba kera gi jamono di tëj.» Review and Herald, 19 ut 1890.
The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.
Jaar-jaar giñ fee wone ci Revelasyon, sarax 10 ci Téereb Revelasyon, ñu ko mel ni juróom-ñaari dënnu yu mag; te juróom-ñaari dënnu yu mag yooyu dañuy tegtal mbir yi xewoon ci biir jaar-jaaru ñi ñuy wax Millerites, mooy jaar-jaaru yëgleb malaaka bu njëkk ak bu ñaareel. Juróom-ñaari dënnu yu mag yi itam dañuy tegtal “mbir yu ëllëg” yi di xew ci fan yu mujj yi, te dañuy mat ci benn “toftale” bi lañu matoon ci jaar-jaaru ñi Millerites.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …
“Leer gu beeses bi ñu jox Yowaana, te ñu wax ko ci juróom-ñaari yëgle yi, dafa nekk woon melokaanu xew-xew yi di am ci suufu yëgle bu njëkk bi ak bu ñaareel bi bu malaaka yi. …
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Gannaaw juróom-ñaari yëg-yëg yii waxee seen baat, ndigal gi ñëw ci Yowaana ni mu ñëwoon ci Danyeel ci mbirum téere bu ndaw bi: “Tëjël yëf yi juróom-ñaari yëg-yëg yi wax.” Loolu jëm na ci xew-xew yu ëllëg yu ñuy feeñal ci seen toftale.» The Seventh-day Adventist Bible Commentary, volume 7, 971.
All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.
Yépp yoonu yeesal yi da ñu mel ni seen moroom, te war nañu leen booloo “rëdd ci kaw rëdd,” ngir leeral yëngu-yëngu yeesal bu mujj bi ci nit ñi ñuy wax ñaari téeméeri ñent-fukk ak ñent-fukk ak ñent junni. Léeboonu fukki janq yi dafay wone xam-xam bu biir ak dundin gu ruu bu askanu Yàlla ci yëngu-yëngu Millerite bi ak ci yëngu-yëngu ñaari téeméeri ñent-fukk ak ñent-fukk ak ñent junni.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Léebu fukki janq yi nekk ci Macë 25 itam dafay wone jafe-jafe ak xam-xamu nit ñi Adventistes.» The Great Controversy, 393.
The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.
Liggéey ak yégleem bu ñaar yi, maanaam waa Miller ak ñaar-fukk ak ñeent junni, ñetti malaaka yi ci Peeñu 14 a ngi leen di tegtal.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
«Am naa ay yitte yu rafet ngir am ag xam-xam ci mbir yi. Am naa xam-xam ci yégleb malaaka bu jëkk bi, bu ñaareel bi, ak bu ñetteel bi. Nataal nañu malaaka yi ni ñuy naaw ci digg asamaan, di yégle àddina bi ab yégleb waare, te di jël wàll wu jub ci nit ñi dund ci fan yu mujj yi ci jaar-jaaru suuf si. Kenn déggul baatub malaaka yooyu, ndaxte melokaan lañu ngir tegtal nit ñu Yàlla, ñiy liggéey ci jàppale ak àddina asamaan bépp. Góor ak jigéen, ñi Leerug Xelu Yàlla leeral, te dëgg sellal leen, dañuy yégle ñetti yégleb yi ci toftaleem.» Life Sketches, 429.
The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.
Xew-xewu yonent yi ñu teewal ci Kàddug Yàlla gi nekk ci Pexe bu fukk, juróom-ñaar yi taxaw ci biir Apokalips, ñu ngi leen teewal ci juróom-ñaar yoon yu doon riir. Xew-xewu yooyu mooy fésal fu Yàlla boole ak nit. “Màndarga yi” Kirist a waxoon ci Matye saapit 24, Màrk saapit 13 ak Luug saapit 21, dañuy teewal “màndarga yi” yi indi woon yëngu-yëngu Millerite bi, te itam dañuy seede ju jëmal benn yamale ak yëngu-yëngu ñi ñu wax ñaar-fukk ak ñeent junni. Ñaar-fukk ak ñeent junni yooyu duñu mos a smaak dee, ni ko Enok ak Eliya teewale. 11 Sàttumbar 2001, “màndarga” mi Kirist waxoon ne moo di firndeel dikkug gëstu gu mujj gi ci jaar-jaari suuf, ñu ngi ko jëfandikoo ci Luug saapit 21. Ngir bokk ci kurél googu, gi Enok ak Eliya teewaloon, ñi ñuy wooye ñaar-fukk ak ñeent junni, war na ne “màndarga” ma ak lépp lu muy teewal ñu ko xàmmee.
After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.
Gannaaw bi Yeesu yóbboo ay taalibeem ci suufu jaar-jaaru nettali bu dëgg bi ci mbirum “mandarga yi” yi ubbi yoonu yëngu-yëngu Millerite bi, mu dellu baatam ci seedoom bu jaar-jaar boobu te yaatal ko, dajale ci moom ab léebu buy tegtal woon benn jaar-jaar boobu.
And he spake to them a parable; Behold the fig tree, and all the trees; 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. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.
Te mu ne leen léebu ne: Xoolleen garabu figg bi ak bépp garab; buñuy saxaar léegi, gis ngeen te xam ci seen bopp ne noor gi jege na. Noonu itam yéen, bu ngeen gisee ne yooyu yépp di am, xamleen ne nguuru Yàlla gi jege na. Ci dëgg maa ngi leen koy wax, xeetu nit kii du weesu, ba kera yépp mat. Asamaan ak suuf dinañu weesu; waaye samay wax duñu weesu. Luug 21:29–33.
Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.
Yeesu tàmbalee na wax naan bi ci tënkale bu am solo ci diggante “garab gu fig” gi, ci benn solo, ak “bépp garab yi.” “Garab gu fig” gi mooy nit ñi ci kóllëre gi, ñiy ci fan yu mujj yi doon Adanventisma Laodise, ñi koy wax ne ñoom mooy nit ñi yàlla bàyyi mujj. Yeneen “garab” yi nekkoon xeet yi dul Yawut.
“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.
“Seetleen mbuuru garab gi, miy mel ni muy mel xeetu Yawut ya, bu weesoo ci xob yu doon won ne ñoom ay nit ñu gëm, waaye amul benn meññef bu ci nekk. Nattu gi waxees na ci kaw garab gi, mi mel ni mooy nit ku am sago, ku xalaat te ku dund, ku Yàlla rëbb, di dund ni Yawut ya dundoon ñaar-fukk at gannaaw mbir moomu, teewul ne dee na. Seetleen, yeneen garab yi, yiy mel xeeti ñi dul Yawut, wuutuñu woon ak xob. Ñooñu nekkoon ay garab yu amul xob, te dañu doon deful genn ngiste ne xam nañu Yàlla. Seen jamono ju ñuy juré meññef jëkkul woon.” Special Testimonies for Ministers and Workers, number 7, 59–61.
Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.
Adventis bu Laodise ci jamono yu mujj mi dafa am na alxura, ndaxte doonte muy wax ne mooy askanu Yàlla bi ci des bi, kàddug waxam jurul meññeef. Yeesu mi ngi wax ñaar i tolluwaay yu lëkkale ak yeneen, waaye wuute nañu. Mi ngi fésal wuute bi nekk diggante askanu Yàlla yu di ko wax rek ak xeeti ñi dul wax ne dañuy sàmm yoonu Yàlla, walla ne am nañu Xel mu sell mi ci waxi yonent yi, yi di màndarga yi ci des bi ci jamono yu mujj, yi Adventis bu Laodise di wax ne dafa leen di sàmm. Xob yi ci jamono yu mujj di tektale kàddug wax gu ñuy wax ne ñooy des bi, bi Yowaana santalee ci téereb Peeñ mi.
“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.
“Àddina ñi dul Yawut dañoo leen tegtaloon ci garab figg yu amul xob, te amul doom. Ñi dul Yawut nekkoon ñàkk yàlla-ragal, ni noonu itam Yawut ya; waaye duñu woon wax ne dañoo nekk ci ngërëmug Yàlla. Duñu woon damu ci seen ngëneel gu kawe ci mbirum xel mu sell. Ñoom daal, gumb lañu woon ci bépp fànn ci yoonu Yàlla ak ay jëfam. Ci ñoom, jamono ji figg di matagul woon. Dañoo doon xaar bés bu leen di indil leer ak yaakaar.” Signs of the Times, February 15, 1899.
The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.
Kirist moo taxawale garabug figg ak yeneen garab yi benneneen taxawal gu mu leen boole woon. Jamono ji garab figg yi war a saxal doomam, bokkul ak jamono ji garab yu xeeti xëti Gentil yi war a saxal doomam. Ci fan yu mujj yi, “ñaari woo yu wuutee dañuy joxe ci kaw mboolooy jaamu Yàlla yi,” te baat bu njëkk bi jóge ci malaaka bi ci Peeñu, saar 18, mooy xamale jamono ji saxal doomam bi ñeel ñaari fukk ak ñeenti junniy nit yi war a am. “Baat bu ñaareel bi” ci Peeñu 18, mooy tegtal jamono ji yeneen garab yi war a saxal doomam.
In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.
Ci jamono Almasi bi, Yawut yi doon garabu fig; xeeti ñeneen yi nekk doon yeneen garab yi. Ci jaar-jaaru Millerite bi, Protestan yi doon garabu fig, te Millerite yi doon yeneen garab yi. Ci bés yu mujj yi, Adventismu Laodice bi mooy garabu fig gu amul meññ, gi ñuy dindi ca Yerusalem (tool ba), te ñaar-fukk ak ñeent junni ñi, ñoo di garabi fig yi di jur meññ. Yeneen doom Yàlla yi, ñiy des ba tey ci Babilon, dañu leen di tegtal ni ñooy xeeti ñeneen yi.
A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.
Ci xammeel, ci mel ni mu tekke, mooy “ku doxandéem.” Garab yiy teew ci xeet yi dul Yude yi nekk nañu ci nelaw gu dee, ñu amul mbóot walla meññent ba ci waxtu bi garabu figg bi di sax mbóot te dellu ci dund. Garab gu nelaw mooy garab gu wow; te bu ñu woo xeet yi dul Yude yi, ngir ñu génne Babilon, ci ñaareelu baat bi nekk ci Pexe gu Sell gi, saraxalekat 18, kon dinañu tànn a sàmm bésub noflaay bu juróom-ñaareel ba te dugg ci kóllëre ak Boroom bi.
Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.
Bu doxandéem bu dëkkandoo bi, mi boole boppam ak Aji Sax ji, bu wax ne: “Aji Sax ji dafa ma tasaare fu sore ak xeetam”; te it bu góor guñu-góor gi wax ne: “Xoolleen, man garab gu wow laa.” Ndaxte noonu la Aji Sax ji wax góor ñiñu-góor ñi di samaare yi di samaare samay bésu noflaay, di tànn li ma neexal, te di jàpp ci sama kóllëre; maa ngi leen di may, ci sama kër ak ci biir samay tata, berab ak tur wu gën turu doom yu góor ak yu jigéen; dinaa leen may tur wu ba fàww, buñu dul dagg. Te it doomi dëkkandoo yi, ñiy boole seen bopp ak Aji Sax ji ngir jaamu ko, ak ngir bëgg turu Aji Sax ji, ngir nekk ay jaamam, ku nekk di samaare bésu noflaay bi ba bañ koo tilimal, te di jàpp ci sama kóllëre; ñoom it dinaa leen indi ci sama tundu sell bi, te may leen mbégte ci sama kërug ñaan; seen sarax yu lakk ak seen sarax yi dinañu leen nangu ci sama saraxalukaay; ndaxte sama kër dees na ko wax kërug ñaan ngir xeet yépp. Esayi 56:3–7.
A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.
Ab doxandéeku mooy “gentile”, te “baat bu ñaareel bi” woo leen ngir ñu génn Babilon, te dees na leen indi ca tundu Yàlla bu sell ba, kon booba dina doon tunduam “bu sell”, ndaxte pepp ak ñax mu bon mi dees na leen weesoo ci liggéeyu nattu gi ñuy firndeel ci taarixu “baat bu njëkk bi”. Bu ñu agsee ca tundu Boroom bi ci fan yu mujj ya, Gentile yi dootuñu doon doxandéeku walla garab gu wow.
The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.
Jant bi ak weeru dinañu lëndëm, te biddéew yi dinañu dindi seen leer. Boroom bi itam dina yëggee ay xaacu ci Siyon, te génne baatam ci Yerusalem; asamaan ak suuf dinañu yëngu; waaye Boroom bi mooy yaakaaru ay nitam, te mooy dooleb doom yi ci Israayil. Noonu ngeen di xam ne man maay seen Yàlla Boroom bi, di dëkk ci Siyon, sama tund wu sell wi; bu boobaa Yerusalem dina sell, te doxandéem yu dëkkul foofa duñu ci jaarati mukk. Joel 3:15–17.
The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”
Dugg bi ci jaarjaar bi “baat bu ñaareel bi” di woo mbooloom Yàlla baneen gi génne Babilon am na “mandarga” yu ñu misaaloon ak mandarga yi yoonu Millerite bi won. Ci Macë-saar ñaar-fukk ak ñeent, Màrk-saar fukk ak ñatt, ak Luug-saar ñaar-fukk ak benn, seedeel Kirist bi nuy xool fii mooy li ñu wax. Ci ku nekk ci ñetti seede yii, benn ci “mandarga” yi ñu tëral mooy ne dooley asamaan yi dinañu yëngu; waaye ci melokaanu Yoel ci “mandarga” yi di firndeel jamono ji Yerusalem di doon “sell”, ñoom ñaar ñépp, “asamaan ak suuf dinañu yëngu.”
Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”
Yowel day wone matale matug matale gi ñëwug “tektal yi” ñi ñuy ame ba Yerusalem di sell. Jamono jooju mooy bi Boroom bi dindi bàkkaar yi ci téeméeri ñent-fukk ak ñent ñaari junni nit ñi, te kërgëm Laodisee jàll ba nekk yëngu-yëngu Filadelfi. Kon nag la yëngu-yëngu juróom-benni bi (Filadelfi) doon yëngu-yëngu juróom-ñaari bi (Filadelfi), miy bokk ci juróom-ñaari kërgëm yi. Kon it la Kërgëmu Xeex bi doon Kërgëmu Ndam li. Kërgëmu Xeex bi mooy tur wu ñuy wax ci kërgëmu Yàlla gi ñu defare ak dugub ak ñax mu bon. Kërgëmu Ndam li mooy tundu sellu Yàlla, mi nekk “sell,” te “dootu am gan doxati ci moomati.”
The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.
Dugal biir bi ñu yékkati, muy Mbooloo ma Jàmbaar, muy “juróom-ñetteel bi bokk ci juróom-ñaari”, muy sa jamono bi Yerusalem di “sell”, ànd na ak “tektal yi.” Ngir Yeesu jox ay nitam fukki xam-xam gu ñuy jàppale ngir ràññee “tektal” bu dund walla bu dee, bi màndargaal sëlleme gi ñaar-fukk ak ñeent junni, mu jëfandikoo garab yi ak waxtu-njamono wu dundug garab ngir jàngale njàng mi gën a am solo.
“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, 308.
“Kirist dafa santam ne ñu xool màndarga yi ci ay dikkam te bég ni ñuy gis firnde yi ngir seen Buur buy ñëw. Mu wax ne: ‘Bu loolu yi tàmbalee am, kon xoolleen ca kaw te yékkatileen seen bopp, ndaxte seen njot gi jegesi na.’ Mu jublu toppkatam yi ci garab yi di sax ci nooru bëggu, ne leen: ‘Bu ñu tàmbalee sàq ay xob, dangeen gis te xam ci seen bopp ne noor jege na. Noonu itam yeen, bu ngeen gisee loolu yi di am, xamleen ne nguuru Yàlla jege na.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
When the trees of Spring begin to bud out, Summer is near.
Bu garab biirug Ndugub gi tàmbalee sax, bëccëgu noor gi jege na.
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
Ngóob gi wees na, noor gi jeex na, te nunu musunu ñu. Jérémie 8:20.
The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.
Garab yi sax yi ngi firndeel ne noonu la wetug taw bi jot, te noonu xam nanu ne nooru-gawe gi jege na, te ci nooru-gawe lañuy dajale mbey mi.
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.
Noon bi leen ji jiis mooy Seytaane bi; ngóob mi mooy mujju àddina si; te góor-góob yi mooy malaaka yi. Matthew 13:39.
The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.
Ngóob mi mooy ci mujjug àddina bi. Bu garab yi tàmbalee sax, war na nga xam ne mujjug àddina bi jege na lool.
“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.
« Benn waxu Musalkat bi war a yokk benn beneen ba mu yàqu. Doonte kenn xamul bés bi mbaa waxtu wi ngir Njàlbéenem, dañu nu jàngal te sant nu ngir xam sa bi mu jege. Te itam dañu nu gëna jàngal ne, su nu xeebaarul artam bi, te bañ walla faaleewul xam sa bi Njàlbéenam jege, loolu dina nekk sunu alag ni mu nekkoon ci ñi dundoon ci fan yi Nówe, ba ñoom xamulñu sa bi mbëy mi di ñëw. » The Great Controversy, 371.
We will continue our study of Luke chapter twenty-one in the next article.
Dina yokk sunu njàngum ci saare gu bees bi ci Luka, saraxal ñaar-fukk ak benn.
“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.
“Gis naa ne léegi ñi yor doole yi ci suuf dañuy yëngu, te xew-xew yi di ñëw ci toppandoo. Xare, ak xibaar yu xare, saafara, xiif ak musiba yu metti, yooyu ñoo jiitu di yëngu doole yi ci suuf; gannaaw loolu baatub Yàlla dina yëngu jant bi, weer wi, ak biddéew yi, ak suuf sii itam. Gis naa ne yëngu-yëngu doole yi ci Avrupa du, ni ñenn di jàngale, yëngu-yëngu doole yi ci asamaan, waaye mooy yëngu-yëngu xeet yi mer.” Early Writings, 41.