Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.
Kirist jubluwaatam ci garab yi di sax ci weeru meññat ngir ñu xam “mandarga yi” ak tekkiinu “mandarga yi” ci bés yu mujj yi.
“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 santaane ay nitam seetaan mandargay ñëwitam te bég ni ñuy gis firnde yi tegtal seen Buuru bi di ñëw. Mu ne: “Bu yëf yii tàmbalee am, kon xoolleen yéeg, te yékkati leen seen bopp, ndaxte seen njot mu ngi jege.” Mu jublu taalibeyam ci garab yi di sax ci gannaaw noor, ne leen: “Bu ñu tàmbalee génn ay xob, yéen ci seen bopp ngeen di gis te xam ne noor gi jege na. Noonu itam yéen, bu ngeen gisee yëf yii di am, xamleen ne nguuru Yàlla gi jege na.” Luug 21:28, 30, 31.» The Great Controversy, 308.
The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.
“Mandarga yi” yu mujjug mu weesu yi dañoo mel ni “mandarga yi” yu yégle woon te ubbi doxalin malaaka bu njëkk bi. “Mandarga yi” yooyu daanoo boole yëngu asamaan yi, waaye Yoel dafay wone ne “mandarga yi” yu mujjug mu weesu yi, mooy fan yi ñuy seet tooñu Israayil te duñu ko gis, fan yi tundu Yàlla bu sell bi di sell ba fàww, ndax doxandéem yu dëkkul foofa dootuñu fa jaarati mukk, yëngu kàttanu asamaan yi, dinañu itam boole yëngu kàttanu suuf si. Soxna White dafay wone wuute gi nekk ci diggante yëngu kàttanu asamaan yi ak kàttanu suuf si.
“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 mbëggeelu dooley asamaan yi. Gis naa ne bi Boroom waxee ne ‘asamaan’, ci joxe mandarga yi ñu bind ci Matthew, Mark, ak Luke, moom asamaan la doon wax; te bi Mu waxee ne ‘suuf’, moom suuf la doon wax. Dooley asamaan yi mooy jant bi, weer wi, ak biddiiw yi. Ñoo ngiy nguuru ci asamaan yi. Dooley suuf si mooy ñiy nguuru ci suuf si. Dooley asamaan yi dinañu yëngëtu ci baatub Yàlla. Noonu jant bi, weer wi, ak biddiiw yi dinañu jóge seen bérab. Duñu weesu, waaye dinañu yëngëtu 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.
“Niir yu lëndëm te metti ñëw, ñu duggante ak seen bopp. Asamaan bi ubbi te dellu ginnaaw; ba noppi nu man a xool yéeg ci biir bérab bu ubbeeku ci Orion, fa baatub Yàlla jóge. Dëkk Ju Sell Ji dina wàcce jaarale ci bérab boobu bu ubbeeku. Gis naa ne léegi dooley suuf si dañuy yëngu, te xew-xew yi di ñëw ci toftale. Xare, ak waxi-xare, saamar, xiif, ak mbas moo jëkk a yëngu dooley suuf si; gannaaw loolu baatub Yàlla dina yëngu jànt bi, weer wi, ak biddéew yi, te suuf sii itam. Gis naa ne yëngu gi ci dooley yi ci Europe du, ni ñenn di jàngale, yëngu gi ci dooley asamaan yi; waaye mooy yëngu gi ci xeet yi mer.” Early Writings, 41.
The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.
Yëngu asamaan yi ci Matye, Mark ak Luk dafay tekki yëngu kàttan yi yor nguur ci asamaan, ni ñu leen tektalee ci jant bi, weer wi ak biddéew yi. Lépp ci kàttan yu asamaan yooyu yëngóon nañu, te jur “mandarga yi,” yi ubbi ak yégle doxalin malaaka bu njëkk bi. Kàttan yu asamaan yooyu dinañu leen dellu yëngalati ci doxalin malaaka bu ñetteel bi. Waaye ci doxalin malaaka bu ñetteel bi, kàttani suuf itam dinañu yëngu. Kàttani suuf mooy kàttan yi yor nguur ci suuf si. Ci 11 Septambar 2001, kàttani suuf, waaye du asamaan, lañu yëngal.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Léegi xas ndax kàddu gi ma waxoon ne New York dinañu ko jébbal ab galu ndox gu réy? Loolu waxuma ko mukk. Li ma wax mooy, bi ma doon xool kër yu mag ya di tabax fa, étage ci kaw étage, ma ne: ‘An ay xew-xewu tiit lañu fay am bu Boroom bi jógée ngir yëngal suuf si ak tiit lu réy! Kon kàddu yi nekk ci Revelation 18:1–3 dinañu mat.’ Gépp saar gu fukk ak juróom-ñett ci Revelation mooy waare bu jëm ci li di ñëw ci kaw suuf si. Waaye amuma leeral gu ñuul ci lu jëm ci li di ñëw ci New York, lu dul ne xam naa ne benn bés kër yu mag ya fa nekk dinañu leen daaneel ndax wërante ak daaneelantey kàttanu Yàlla. Ci leer gi ñu ma may, xam naa ne alkande mungi ci àddina si. Benn kàddu rekk gu jóge ci Boroom bi, benn laal rekk ci kàttanam gu mag, te tabax yu réy yooyu dinañu daanu. Ay xew-xew dinañu am, yu tiit ba nu mënu leen a xayma.” Review and Herald, 5 Sulet 1906.
In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.
Ci jaar-jaarug Millerites yi, benn ci mandargayi Luuk bind mooy “xataru xeeti àddina.” Xeet yi di màndargaat mbooloo yi di nguur te song suuf si, te ci 11 Septambar 2001, bépp xeetu àddina yëngu na, bi ñetteelu Musiba bi dikkee ci jaar-jaaru waxi yonent yi. Boobu yëngu gu suuf si, Luuk 21 moo ko tegtaloon, waaye du ko ak waxu Biibël bi di “yëngal kàttani suuf si.” Da ko tegtal ak baat bii, “xataru xeeti àddina,” ni ko dajale woon ci xeeti àddina yi, ba kër yu mag ya nekk New York daanu. “Xataru xeeti àddina” bi nekk ci Luuk mooy yëngal kàttani suuf si, te mat na ci jaar-jaaru Millerites yi.
“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 kàttanu suuf si léegi dañuy yëngatu, te xew-xew yi dañuy ñëw ci toppante. Xare, ak ay xibaar yu xare, sabar, xiif, ak feebar yu riis ñoo jëkk a yëngal kàttanu suuf, te gannaaw loolu baatu Yàlla dina yëngal jant bi, weer wi, ak biddéew yi, ak suuf sii itam. Gis naa ne yëngatu kàttan yi ci Ërop du, ni ñenn di jàngale, yëngatu kàttanu asamaan yi, waaye mooy yëngatu xeeti réew yi mer.” Early Writings, 41.
The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.
“yëngu doole yi ci xeexu xeet yu mer yi,” mooy yëngu “doole yi ci suuf si,” ni ko nettalee ci njalbéen sejarah Adawantisma, jaarale ko ci yëngu “doole yi ci Tugal.” Uriah Smith won na li doon yëngu doole yi ci Tugal ci atum 1838.
“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.
«Ni jamonoy waxtu wax ci li [6e] buxum wax ji tàmbalee ak jébbal katanu boppam ci loxo Turk yi nga xam ne Buur bu Kiristaanu Penku moo ko def, noonu it man nañu ci yoon waajal ne jeexitalam dina mel ci jébbal gu boppam la Sultan bu Turk di dellooat katan googu ci loxo Kiristaan yi. Ci atum 1838, Tirki dugg ci xare ak Misra. Waa Misra nekk ni ñuy bëgg a daaneel katanug Tirki. Ngir tere loolu, ñeenti réew yu mag yi ci Ërop, Angalteer, Rusi, Otrish, ak Piriis, duggal seen bopp ngir taxawal njiitu gu Turk gi. Tirki nangul seen seetlu. Am na woon ndaje ci Londres, fa ñu bindee ab dogal bu mujj bu ñuy jox Mehemet Ali, Pacha bu Misra. Leer na ne bu dogal bu mujj boobu agsee ci loxo Mehemet, moom ne destine Empire Ottoman bi dina nekk lu ci dëgg dëgg ñu teg ci loxo katan yi yu Kiristaan yi ci Ërop. Dogal bu mujj boobu ñu jox ko Mehemet ci 11e fanweeru Àwgust 1840! te ci bés boobu sax, Sultan bi yónnee ab kàddu ambassadeer yi ñi ñu bokk ci ñeenti katan yi, di laaj lan war a am bu fekkee ne Mehemet bañ na topp sart yi ñu moom tëral. Tontu bi ne woon dafa warul tiit dara ci benn xew-xew bu man a am; ndaxte ñoom dañoo waajaloon loolu ba noppi. Waxtu wax ji mat na, te ci bés boobu sax yorey mbir yu Mohammed yi jëlees na ko ci loxo Kiristaan yi, ni yorey mbir yu Kiristaan yi jëlees ko woon ci loxo Mohammed yi 391 at ak 15 fan lu jiitu. Noonu la ñaareelu tiis bi jeexee, te buxum wax bu juróomeel bennoo ba noppi di riir.» Uriah Smith, Synopsis of Present Truth, 218.
Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.
Islaam bu ñaareelu Musiba bi, weesoon na kërag kàttanam, mi waxu Yàlla wax ne dafa war a yàgg ñetti téeméeri at ak juróom-benn-fukk ak benn fan. Waaye ci at yi 1830, Misra doon na jéemaat a sampaat njëwri califat ci Misra ngir taxawal jiihaad bu ñaareel bu mag bi ci taariixu Musulmi yi. Njort gu nekk ne xarey Islaam man na yokkati, moo waral réew yi ci Tugal a yëngu ci tiit. Lu yàgg ci ay fukki at, jafe-jafe ji jëm ci ne Islaam dina taalat xareem, ay tarihkat ak ay xibaarkat yu at yooyu tuddoon nañu ko “Poroblemu Penku.” Xare yi doomi penku yi daan nañu ko yóbbu ay téeméeru at kontre réewi Tugal, yi jële seen diine ci kerees bu Room. Ci 1838, “sonnal réew yi,” li Kirist waxoon, moo doon tektal yëngu-yënguy xeexkat yi mer, yi xarey Islaam jiñoon ci kow nguur gu njëkk gu Room, jur.
“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.
«Ci [yiw] ñeenti malaaka yiñu yewe ci dex gu mag ga, Euphrates, man degg naa ne Yàlla nag dafa doon nangu léegi ñu bàyyi ñeenti réew yi gën a mag, yi Mbëggeel Ottomaan bi daan taxawal, te yu ci yépp doon ci rekk di jéem a noot Nguur gu Penku ga ca Constantinople, waaye seen jéem-jéem ci noot Ërop dafa nekk lu tuuti; léegi nag ñu jël Constantinople, te dajale, noot ba sut ñetti xaaj yu ci juróom-ñett benn xaaj ci Ërop, te loolu moo doon dëgg ci diggante xarnu fukki ak juróom-ñeent ba ci bëj-gànnaaru xarnu fukki ak juróom-ñeent.» Works of William Miller, Volume 2, 121.
The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”
Tiisug xeeti yi ci nettali bi nekk ci Luke mooy “ak njàqare; géej gi ak doomi ndox yi di riir,” te itam ak “xol yi nit ñi di laax ngir ragal, ak ngir xool li ñuy dikk ci kaw suuf.” Njàqareb “Eastern Question” bi saxoon na di yëngal kàttanu suuf si ba agsi ci xarnu ñaar-fukki at ak benn bi, te misaal bi tegtaloon tiisug boobu mooy “xol yi nit ñi di laax ngir ragal” ak “géej gi ak doomi ndox yi di riir.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
«Lii tàmmbali surga yu Yàlla yii moom lañ ko wonoon Eskiyeel ci peeñ mi. Yowaana itam nekkoon na seedeel xam-xam bu gëna yéemë la. Gis na géej gi ak yóomb yi di riir, te xol yi nit ñi di laax ngir ragal. Mu gis suuf si di yëngu, ak tundi yi yóbbu leen ci biir géej gi (te loolu sax mooy am ci dëgg-dëgg), ndoxam di riir te jaxasoo, ak tundi yi di yëngu ndax réyug mbënam. Won nañu ko musiba yi, wàllug mbas yi, xiif, ak deeñ, ñuy mat seen ndawtal gu metti.» Testimonies to Ministers, 445.
When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.
Bi Yowaanañu ko wonnee màndargaayu téeméeri ñent fukk ak ñeent junni ñaari fukk ak ñeent ñi, gis na tiisub xeeti réew yi, ni ko géej yi ak mbëx mi di xaacu di xumb; te xol yi nit ñi di laq ngir ragal; te moom la woon it màndargaay mi Esekieel gisoon ci saar bi juróom-ñeent. Esekieelñu ko won na ay mbir yu biir yu màndargaay bi, waaye Yowaanañu ko won ay mbir yu biti yu ànd ak màndargaay bi. Yowaana gis na ne merloo xeeti réew yi ànd na ak màndargaayu téeméeri ñent fukk ak ñeent junni ñaari fukk ak ñeent ñi, te merloo xeeti réew yi mooy it tiisub xeeti réew yi ci Luug, mi ñuy xam ci taarix ne mooy Mbirum Penku. Yowaanañu ko won na ne Islaam bu ñetteelu Musiba ba, mooy mandarga bu biti bu màndargaayu téeméeri ñent fukk ak ñeent junni ñaari fukk ak ñeent ñi.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Jamono jii tax na ci biir xol ñépp ñi dul dund. Njiit yi ak nit ñi ci yoonu nguur, ñi yor yëfi kóllëre ak sañ-sañ, góor ak jigéen yu xel mu leer ci mbootaay yépp, seen xel jàpp na ci xew-xew yi di am ci sunu wër. Ñu ngi xool seen bët ci diggante xeex, te dalul, yi nekk ci diggante réew yi. Ñu ngi seet ni doole ju tar di jël bépp mbir bu suuf, te ñu xam ne lu réy te dogal-kat-a ngi bëgg a xew—mooy ne àddina bi agsi na ci wet wu jafe-jafe ju réy lool.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Léegi malaak yi ñu ngi téye ngelaw yi ngir xeex bañ a wol ba keroog àddina bi dees ko waare ci musibaam bu ñëw; waaye ngelawlu yoon a ngi dajaleeku, jekk na ngir tas ci kaw suuf; te bu Yàlla santaanee ay malaakam ba ñu bàyyi ngelaw yi, dina am melokaanu xeex bu kenn xalim mënul ko nettali.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.
“Biibël bi, te Biibël bi kese, mooy joxe gis-gis gu jub ci mbir yii. Fii lañu feeñalee yeneeni mujj yu mag yi ci jaar-jaaru sunu àddina, xew-xew yi sax dëgg da ñuy sànni seen ker yi lu jiitu, te riir bu ñuy ñëwee di yëngu suuf si ba xol yi nit ñi di daanu ndax ragal.” Education, 179, 180.
In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.
Ci biir 21, Yeesu wax na “màndarga yi” yi indi yoonu Millerite bi, te mbooloo “màndarga” yooyu yépp, ni ko Yaay White waxe, am nañu mat. Yëngu-yëngu suuf bu Lisbon, bés bu lëndëm bi, tëbbeb biddéew yi, ak njàqare xeeti réew yi, yi doon misaal buy wone yëngu dooley àddina si, te loolu mat na ci Islam, ci ragal gi Mbànk mi ci Penku peewal, moom itam mat na yépp. “Màndarga yi” ci yoonu Millerite bi ànd nañu itam ak Doom Aadama di ñëw ak niir, te loolu mat na ci tëralin wu jub wi Kirist joxe “màndarga yi”; ndax gannaaw bi njàqare xeeti réew yi jeexee ak tere kàttanu nguurug Ottoman ga ci 1840, Kirist dem na ca Këru Sell-Sell Ba ngeen xam ci 22 Oktoobar 1844, te bi Mu ñëwee, Mu ñëw na ak niir.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.
“‘Te gis, kenn ku mel ni melow nit ñëw ak niir yi ci asamaan, te mu agsi ca Mag mi Yàgg fan, te ñu indil ko mu nekk ci kanamam. Te ñu jox ko nguur, ak ndam, ak buurug réew, ngir xeet yépp, ak réew yépp, ak làkk yépp, di ko jaamu: nguuram mooy nguur gu sax ba fàww, gu dul wéy.’ Daniel 7:13, 14. Ñëwug Kirist bi ñu fii wax du ñëwam ñaareel ci suuf. Mu ngi ñëw ca Mag mi Yàgg fan ci asamaan ngir jot nguur, ak ndam, ak buurug réew, gi ñuy ko jox ci jeexital liggéeyam ni ràmmukat. Mooy ñëw gii, te du ñëwam ñaareel ci suuf, la yonent bi waxoon ne dina am bu 2300 fan yi matée ci atum 1844. Ànd ak malaaka yi ca asamaan, Saraxalekat bu Mag bi sunu, dugg na ca bérab bu gën a sell ba, te fa mu feeñ ci kanam Yàlla ngir amal jëf yu mujj yi ci liggéeyam ngir nit ñi—ngir def liggéeyu àtte bu seet xol, ak ngir def njot gu jagleel ñépp ñi ñuy won ne yelloo nañu njariñam.” The Great Controversy, 479.
The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.
“Mandarga yi” ñu boole ak jaar-jaaru Millerite yi dañuy misaal “mandarga yi” ñu boole ak jaar-jaaru ñaari téeméeri ak ñeenti-fukk ak ñeenti junni. Bi Almasi joxe seede bu ñaareel bi ci nettali jaar-jaar boobu jaarale ko ci léeb, mu jublu taalibeem yi ci “garab yi di sax ci noorug mbey mi.” Mu xamal leen ne bu garab yi tàmbalee sax, xam ngeen ne dungéen jege njeexital àddina bi, te maas gi di gis garab yi di sax ci noorug mbey mi dina dund ba gis asamaan ak suuf di romb ci safara ñëw ga ñaareelam.
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 21:30–33.
Bu ñu bëggéy di sax, yeen di gis te xam ci seen bopp ne noor gi jege na. Noonu itam yeen, bu ngeen gisee ne mbir yii di am, xamleen ne nguuru Yàlla jege na. Ci dëgg maa ngi leen koy wax, maas yii du weesu ba keroog lépp mat. Asamaan ak suuf dinañu weesu, waaye samay wax duñu weesu. Luug 21:30–33.
The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”
Kon laaj bi nag div ne: “kan la garab yi tàmbalee sax?” Taw bi mujj bi tàmbalee tooy ci 11 Suweel 2001, te loolu, ni ko Esayi waxe, mooy “bés ba” ngelawug Yàlla gu metti gi ci bésub ngelaw lu penku.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.
Ci natta, bu muy génn ci sa digganteek moom; moo téy sa ngelaw gu tar ci bésub ngelawu penku. Moo tax, noonu lañuy fajj tooñu Yàqub; te lii mooy bépp meññeefu jële bakkaaram: bu defee bépp doj yi ci sarxal bi mel ni dojuy xees yuñu dóor ba tas, xeer yu sell yi ak nataal yi duñu taxaw. Waaye dëkk bañu tëj aar bi dina ne yàq, kër gi dinañu ko bàyyi, te mu des mel ni àll bu ñàkk nit; fa la wëru di lekk, fa lay tëdd, te mu lekk sax cari garab yi. Bu sax yi wowee, dees na leen dagg; jigéen ñi di ñëw, lakk leen ci safara: ndaxte xeet la bu amul xam-xam; moo tax ki leen bind du leen yërëm, te ki leen sàkk du leen won ngëneel. Te dina xew ci bés booba, Boroom bi dina dànk mbey mi dale ko ci wetu dex ba ba ci xelu Misra, te yéen, yéen njabootu Israayil, dees na leen dajale kenn ku nekk ci boppam. Te dina xew ci bés booba, dees na wolkaat bu mag ba, te ñi nekkoon ci bëgg-a dee réewum Asiri ak ñi ñu sànniwoon réewum Misra dinañu ñëw, di sujjóotal Boroom bi ci tundu sell bi ci Yerusalem. Esayi 27:8–13.
The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.
Taw bu mujj mi tàmbalee woon a taw ndànk (tegtal) ci 11 Sàttumbar 2001, te xuló ci nekk boppam ci yégleb taw bu mujj ak yégleb jàmm ak kóllëre gu fen tàmbalee. Jaar-jaaru xuló boobu mooy fa ñuy dindi tooñu Yàkóoba (sellal ko, maanaam def ko njéggal). Jaar-jaaru xuló boobu, muy xuló Habakkuk, mooy jamono ji ñuy tëjël ci màndarga nit ñi téeméer ak ñeent-fukk ak ñeent, te muy jeex ak ni Aduuna-bés gu juróom-ñaareelu, mu Laodise, diisoo ngëmkat Adventiste juróom-ñaareelu bés bi, ñu ko tufli génne ko ci gémmiñu Boroom bi, ndax moom, ni “dëkk bu ñu tataar”, dina nekk yàqu te féex, ndaxte mu doon na dëkku nit ñu amul xam-xam, ñi dul gis yërmande mbaa ngërëm. Ca jamono jooju “baat bu ñaareel bi” bu Apokalips 18 dina wol trumpet bu mag, muy juróom-ñaareelu trumpet bi ak ñetteelu alkande bi, te yeneen xaritu Yàlla yi dinañu ñëw di màggal ca “Yerusalem”, bi di doon gëstu mbooloom kanam gi, di kerk gu daan.
September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.
11 Septàmbre 2001 dafay wone ne jamono mujjug gi ci jaar-jaaru suufsi jëw na, te ñi rekk a xam garab yi di sax ci nooru bëgg-bëgg bi dinañu jot ndox mi di waral ngir garab yi sax. Ñi rekk a xam ne Islaam bu ñetteel biir bi mooy tegtal ñëwug taw bi mujj ak tëj-kàddu junni ak ñent fukk ak ñent junni, ñoom dinañu bokk ci kureel googu.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
«Ñi nekki ñoo xam ne dañuy dox ci leer gi ñu am rekk lañuy jot leer gu gën a mag. Su nu dul yokk, bés bu nekk, ci wonte jëf yi ak yuute yi jëfandikukat bu dëgg dëgg war a am, dunu xam feeñug Xelum Sell mi ci taw bi mujj bi. Man na daan ci xol yi nu wër yépp, waaye dunu ko xàmmi mbaa jël ko.» Testimonies to Ministers, 507.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Warunuñu xaar ndox mu mujj mi. Mu ngi ñëw ci bépp ku xam te jëfandikoo ndox mu néew ak tawub yiwu yi ci yiw, yi di wàcc ci sunu kaw. Bu nu dajalee yàqute leer gi, bu nu fonkee yërmànde yu wóor yu Yàlla, miy bëgg nu wéeru ko, kon bépp digéb dina am matug yaram. ‘Ndax ni suuf di génne ay meññam, te tool di saxal li ñu ci ji; noonu Boroom bi Yàlla dina saxal njub ak cantu boppam ci kanam xeeti àddina yépp’ (Isaiah 61:11). Suuf si bépp war na fees ak ndamlu Yàlla.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
We will continue the study in the next article.
Danu yokk sunu ci njàng mi ci article bii di ñëw.
“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“Bu kenn ñi man a dimbali ci—— deñu leen yee ngir ñu xam seen warugar, duñu xàmme liggéeyu Yàlla bi su baatu wax ju réy bu malaakaat bu ñetteel bi deegee. Bu leer gi génnee ngir leeral suuf si, fa balaa ñuy ñëw dimbali Boroom bi, dinañu bëgg a wër liggéeyam ngir méngale ko ak seeni xalaat yu xat. Na ma leen wax ne Boroom bi dina liggéey ci jëf ju mujj jii ci anam yu bari a génn ci aada bu baaxoon, ak ci yoon wu wuutook planu nit ñépp. Dina am ñenn ci sunu biir yu sax di bëgg a saytu liggéeyu Yàlla, di santaane sax ne ban yëngu-yëngu lañu war a def bi liggéey bi di dem ci njubalu malaakaat bi booleek bu ñetteel bi ci ndawtal bi ñuy jox àddina si. Yàlla dina jëfandikoo yoon ak jumtukaay yu war a won ne moom ci boppam moo jàpp iin yi ci ay loxoom. Jëfkat yi dinañu waaru ndax yoon yu yomb yi mu di jëfandikoo ngir indi ak matal liggéeyam gu njub.” Testimonies to Ministers, 300.