In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
Ci mak yu wees yi, nu jëfandikoo waxtu ngir xamale melow yonent yi ci ñaareelu nattu ci ñetti nattu yi ñu teewal ci ñetti malaaka yi. Bëpp malaaka di teewal benn nattu bu xamle, te ñaareelu nattu bi ñu ko teewal ni nattu bu aju ci gis-gis. Nu xamale nañu ñetti malaaka yépp, te seen nattuy bopp itam ñu xamle na ko ci Daniel saar bu njëkk ba, fa ñaareelu nattu bi ci ñetti nattu ya tëddoon ci melow Daniel ak ñetti góor yu yéem ya gannaaw bi ñu lekkée lekk gu dëkk ci meññ, te du lekkug Babilon. Beneen melow ñaareelu nattu bi mooy ne, yu bari dafañu ko teewal ci benn nataal buy wone booloo Kërceen ak Nguur.
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
Ñetti malaaka yi ñett ak seeni nattu yu leen di ànd, dañu leen xamale ci daanu Baabel bu Nimrood bi nekk ci Génèse, saar fukk ak benn. Ñetti nattu yooyu, fee lañu leen tektale ak ñetti yoon yi ñuy jëfandikoo wax ju ne “nañu dem” ci aaya 3, 4 ak 7. Ñaareelu wax ju ne “nañu dem,” ci aaya 4, mooy màndarga nattu malaaka ñaareel bi.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Noonu naan: «Ñëwal, nañ tabax sunu dëkk ak benn torre, ba mu yéeg ba ci asamaan; te nañ def sunu tur, ngir bañ nu tasaaroo ci kow suuf si bépp.» Génesis 11:4.
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
Dëkk wone na ab réew, te kër gu kawe gi wone na ab jaamu Yàlla. Ñoom itam bëgg nañu woon ab melokaan bu leer, ni ko seen bëgg-bëgg gu ñuy defe seen tur di wone. Ci ñaareelu nattu bi, melokaan day feeñ yu bari, te lii day am ci jëfandikoo ak jegeel ak benn melokaan bu juutoo ak moom, ni ko Cain ak Abel, janq yu xelu ak janq yu ñàkk xel di wone, walla ci ñaareelu nattu Daniel bi, ci melokaanu gis-gis bi nekk diggante ñi lekk woon lekku Babilon ak ñi lekk woon dugub rekk.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
Maa ngi lay ñaan, nanga natt sa jaamam yi fukki fan; te nañu nu may ñu lekk rekk ñam wu cosaan, te naan ndox. Gannaaw loolu, nañu xool sunuy kanam ci sa kanam, ak kanamu xale yi di lekk cërub buur bi; te ni nga ko gisee, nga def ak say jaamam. Noonu mu déggoo ak ñoom ci mbir moomu, te mu natt leen fukki fan. Ba fukki fan ya matoo, seen kanam feeñ na gën a rafet te gën a woyof ci yaram, ñeel xale yépp yi doon lekk cërub buur bi. Daniel 2:12–15.
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
Ci mboolem Millérite bi, nattu malaaka ñaareelu bi feeñal na ñaari xeetu jaamu-kat. Xeetu gi jéggiul nattu boobu nekk na doom yi Room; waaye beneen xeetu bi mooy ñi takku, ñiy topp leer guy yokku ba tey. Doom yi Room di won melokaanu waxu yonent bu yaay bi am, te yaay ji ñu doon ay doomam moom lañu xam ni mooy ndeyi jigéen ñi di njaaloo. Ci waxu yonent, jigéen ju di njaaloo mooy kanam gu dugg ci jëfandikoo ak réew mi, ni melokaanu nataalu pàppaas bi.
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
Kiiru ñaata yi ci Kërgug Yàlla te nekk ci tereb Peeñu ya, sareet bu njëkk bi ci ñetteelu aaya 14, dafa yor ñetti natt yi yépp yu benn ku nekk ci ñetti malaaka yi, ni ko Daniel saare 1 itam defe. Ci Daniel 12 itam, ndigalug natt gu ñetti jéego gi dañu ko xamle, ba tax ndigalug natt gu ñetti jéego gi nekk na ci njëlbéen ak ci mujju téereb Daniel.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Ñu bare dinañu leen setal, te sellal leen ba weex, te jéggal leen ci nattu; waaye ñu bon ñi dinañu def lu bon; te kenn ci ñu bon ñi du ko xam; waaye ñu xel mu leer ñi dinañu ko xam. Daniel 12:10.
The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
Nattu bu njëkk ci benn-fukki ay jàngat mooy setal gi am ci kër gu yaatu gi ci kërug sell gi, fa ñu rey xar mi te ñu jox bàkkaar kat gi njubte gu ñu ko jàppal. Ñaareelu nattu bi ci benn-fukki ay jàngat mooy neesal ko ba mu weex, te loolu moom mi ngi tegtal barab bu sell bi ci kërug sell gi, te muy wone jamono ji ñuy jox gëmkat bi sellal. Ñetteelu jéego bi mooy nees ko nattu, te loolu di tegtal àtteb Barab bu Gëna Sell bi, fa nit ñi Yàlla di moomeel ñu tëj, te ndamalu màggat gi mat. Ñaari xeetu ñiy jaamu ñi dees leen tegtal ci ñi bon ñi xamuwu, ak ñi xarañ ñi xam.
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
Natte gu ñaareel bi, bi ñu tektal ay yoon yu bare ci Kàddu bu sell bi, mooy tektal nattu gu ñuy gis, fa ñaari xeeti way-jaamu di feeñ, te booleb Kërce ak Réew di fa mel ni lu ñu màndargaal. Lu noonu bokk solo mooy ne, benn ci jikko yi gëna mag ci natte gu ñaareel bi mooy ne dafa jiitu natte gu ñetteel bi, te natte gu ñetteel bi mooy tektal àtte. Waaye am na ab wàll wu war a xam ci àtteb natte gu ñetteel bi, ndaxte benn ku nekk ci ñetti natte yi dafa ëmb àtte, waaye ñaari natte yu njëkk yi dañu leen teg ci ab jaar-jaar bu tax yokkute jikko man a am. Natte gu ñetteel bi nag wuute na, ci li mu doon ab natteb seede bu wax ci kanam, buy rekk xamle ban xeeti way-jaamu nga doonoon ci ñaari jéego yi jiitu ci yoonu natte bi.
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
Ci jamono tëj gaññi junni ak ñaar-fukk ak ñeent junni, mi tambalee 11 Suwelet 2001 te muy jeex ci yoonu Dibeer bi ci Etats-Unis, am na ñetti nattu. Nattu bu njëkk bi mooy bi malaaka bi wàccee 11 Suwelet 2001, te ci déggoo ak malaaka bi wàccewoon ci taarixu Millerite 11 Ut 1840, kon nattu boobu mooy nattu ci wetu lekk. Ci saar bi njëkk bu Daniel, nattu bu njëkk bi mooy bi Daniel dogalee ci xolam ne du lekk dundub buur bi. Bi Xel mu Sell mi wàccee ca sóobu Kirist, te mu ko toppooor ak woru ñeent-fukk fan, nattuam bu njëkk bi mooy lekk.
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
Nattu ñetteel te mujj ci jamono njagale ñaari téeméer ak ñeent fukk ak ñeent junni nit, mooy yoonu Dibeer. Ca jamono jooju, ñépp ñi am xam-xam ci liy laaj Noflaay bëccëg juróom-ñaareel bi, te tann jaamu ca bëccëgu jant ba, dinañu jot màndargayu rab wi, te dañu sànku ba fàww. Gannaaw ñetti at, ci saaru Daniel benn, Daniel ak ñetti góor yu am ngor yañu leen indi kanam Nebukadnesar (misaalu yoonu Dibeer), ngir ñu àtte seen njàngum njàngale mi ñu jaaroon ci ñetti at yi weesu. Ba Baay bi ak Doom ji wàccee ci nettalib Nimrood bu jëm ci fippu, ca ñetteelu “demleen” ba, moo doon ngir jaxas seen làkk te tas leen ci suuf sépp. Nattu ñetteel bi mooy nattu gu wóor gi buy xàj ñaari xeet yi ba fàww.
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
“Léeb cii mbind mi ak léeb cii mbaal mi, ñoom ñaar, dañuy jàngale bu leer ne amul jamono ju ñépp ñi bon di dellu ci Yàlla. Pepp mi ak ñax mu bon mi, dañuy màggandoo ba bésu ngóob ga. Jën yu baax yi ak jën yu bon yi, dañu leen boolee génne ci tefes gi ngir kennale gu mujj ga.”
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Yeneen yoon itam, léeb yii di jàngale ne kenn du amati waxtu jotaat gannaaw àtte bi. Bu liggéeyu xebaar bu baax bi matalee, booba saa si topp ci teqale gi nekk diggante ñi baax ak ñi bon, te njubteb wàll wu nekk daldi sax ba fàww.” Christ’s Object Lessons, 123.
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
Jamono tëjare gi ciir ak ñeent fukk ak ñeent junniy nit ñi di jeex ci yoonu Dibeeri bés bu ndaw, te diggante nattu bu ñetteel boobu ak nattu bu njëkk bi ñëw ci fanweeru Sàttumbar 11, 2001, nattu bu ñaareel bi dañuy ko wàcci ci Aduwantis mu Laodise. Amul “waxtu xéewal gannaaw àtte,” ndax liggéeyu xibaar bu baax bi booba mat na ngir ciir ak ñeent fukk ak ñeent junniy nit ñi.
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
Rakku White jàngale na ci ay bérab yu bari ne su nu dul jàll nattu bu njëkk bi, kon du nu man a jàll ñaareelu nattu bi, te su nu bañee jàll ñaareelu nattu bi ak ndam, dina nu feeñal sunu lajj ci ñetteelu nattu bi, miy nattu bu gën a wone dëgg.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ñu joxe ma delloo ci yégle ba ñëw gu njëkkug Almasi bi. Yaxya dañu ko yónnee ak xel ak kàttanu Ilyaas ngir waajal yoonu Yeesu. Ñi bañ seede Yaxya, jàngale yi Yeesu jàngale woon jariñu leen dara. Seen aay ci yégle gi doon waxe mbaatam, tax na ñu nekk fa ñu mënul woon a nangu bu gaaw dalil yu gën a wér ne mooy Almasi bi. Seytaane jiite na ñi bañ bataaxalu Yaxya ba ñu demati gën ca kanam, ba bañ Almasi te daaj ko ca bant ba. Ci lii ñu def, ñu teg seen bopp fa ñu mënul woon a jot ci barkeb bésu Pentekot, gi leen waroon a jàngale yoon wi jëm ci kër Yàlla ga nekk asamaan. Xotti reedo kër Yàlla ga won na ne saraxi Yawut ya ak seeni dogal deesu leen nangutati. Sarax bu mag bi joxeef na ko, te nangu nañu ko, te Xelum Sell mi wàccewoon bésu Pentekot, yóbbu na xelu taalibe ya dëkkaleko ci kër Yàlla gu suuf, dem ci kër Yàlla ga nekk asamaan, fa Yeesu dugge woon ak deretam boppam, ngir tuur ci taalibeem yi njariñi njubbaleem. Waaye Yawut ya des nañu ci lëndëm gu mat sëkk. Ñu sànni lépp lu leer lu ñu manoon a am ci pexe njàmu Yàlla, te ñu sax di wéeru ci seeni sarax ak seeni sarax-jébbal yu amul njariñ. Kër Yàlla ga nekk asamaan jël na berabu ga suuf, waaye xam-xam bu ñu amul woon ci coppite boobu. Moo tax ñu manul woon a jot njariñ ci rameelu Almasi ci bérabu sell ba.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
«Ñu bare di xool ak tiit yoonu Yawut ya ci seen bañ ak daajale Kirist; te bu ñuy jàng jaar-jaaru toroxam gu réy, dañuy foog ne dañu ko bëgg, te suñu woon ci jamonoy boobu duñu ko weddi ni Piyeer defee, mbaa daajale ko ni Yawut ya defee. Waaye Yàlla miy jàng xol yu ñépp, jébbal na ci nattale mbëggeel boobu ci Yeesu bi ñu doon wax ne dañu ko am. Asamaan bépp doon seetaan ak yéene gu xóot noflaayu yëgleb malaaka bu njëkk bi. Waaye ñu bare ci ñi doon wax ne dañu bëgg Yeesu, te di jooy bu ñuy jàng nettali bant ba, ñoo ree xibaar bu baax bi ci ay dikkam. Fa ñu war a nangu yëgle bi ak mbégte, ñu wax ne nax la. Ñu bañ ñi bëgg nguuram, te génne leen ci mbooloy ngëm yi. Ñi bañ yëgleb bu njëkk bi, mënuñu a jariñoo ak ñaareel bi; noonu itam jariñuñu woon ak xaacu guddi gi, bi waroon a waajal seen xol ngir ñu dugg ak Yeesu ci ngëm ba ca bérab bu gëna sell ba ci kër Yàlla ga nekk ci asamaan. Te gannaaw bañ nañu ñaari yëgle yi jiitu, lëndëmal nañu seen xam-xam ba ñu mënatul a gis leer gu nekk ci yëgleb malaaka bu ñetteel bi, biy won yoon wi jëm ca bérab bu gëna sell ba. Gis naa ne ni Yawut ya daajalee Yeesu, noonu la kërkati ngëm yu tudd rekk daajalee yëgle yii; moo tax xamuñu yoon wi jëm ca bérab bu gëna sell ba, te mënuñu a jariñoo ak rammu Yeesu fa. Ni Yawut ya, yi doon jébbale seen sarax yu amul njariñ, noonu lañuy yékkati seen ñaan yu amul njariñ jëm ca néeg ba Yeesu bàyyi; te Seytaane, bi mu béggee nax wi, dafay sol melokaanu diine, di gindi xelu nit ñiy wax ne Kiristen lañu jëm ci moom, di liggéey ak dooleem, ak ay firndeem, ak ay kéemaan yu fen, ngir takkal leen bu baax ci saafaraam.» Early Writings, 259–261.
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
Su fekkulnu ndigal waare bi ñu tekki ci 11 Suweñe 2001, kon bu Yoonu Dibeer bi agsee, dunu ci ñàkk a nangu, su fekkee ne nu ngi yëkku ba tey. Waaye noonu nag, nattu bi nu di dogale fateem su dul sax ba fàww, ak nattu bi war a jàll ngir ñu tëj nu ci màndargay Yoonu Dibeer bi, te mooy it nattu bi war a jàll bala jamonooy xéewël bi tëj, mooy ñaareelu nattu bi, te mooy nattu nataalu rab wi.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Boroom bi won na ma bu leer ne nataalu rab wi dinañu ko sos bala yoon wa tëj; ndaxte mooy di nattu gu mag gi ñeel nit ñi Yàlla, te ci moom lañuy dogal seen àtteb ba fàww. Sa taxawaay dafa mel ni jaxasoo gu bare ay juuyoo, ba ñu néew rekk a koy wor.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ci térébii Bindu Yàlla 13, wàllu bii feeñ na bu leer; [Bindu Yàlla 13:11–17, ñu wax ko].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Lii mooy nattu bi nit ñi Yàlla war a am balaa ñu tëj leen ak ràññee. Ñépp ñi wone seen takku ci Yàlla ci sàmm yoonam, te bañ a nangu ab sabbaat bu dul dëgg, dinañu taxaw ci suufal ndajem Boroom bi, Yàlla Yehowa, te dinañu jot ràññee Yàlla miy Dund. Waaye ñi bàyyi dëgg gi jóge asamaan te nangu sabbaatu Dibeer, dinañu jot marka rabu bi.” Manuscript Releases, volume 15, 15.
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
Ñaareelu ñaareel ci jamono ji ñuy tëjalee ak téerey benneefuk-ñeent-fuk ak ñeent junni mooy nattu gis-gis bu yonent. Mu laaj ngir nangu melokaanu sosu nataalu rab wi ci États-Unis, te nattu boobu maneesu ko feeñal lu dul jaarale ko ci Kàddu yonent yu Yàlla. Loolu yokku na ci ne, Kàddu yonent yu Yàlla duñu ko xam ludul ñi tànn di lekk yëgle bu tawub mujj bi, bi ñu tegtal ni mooy yoonu “rëdd ci kaw rëdd.” Su nu bañee lekk yëgle bi nekk ci loxob malaaka bu am doole bi ci Pexe mu Revelasioŋ fukki juróom-ñeent bu mu wàcce, du nu am kàttan gu nu man a xàmme sosu nataalu rab wi.
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
Ngir lekk ci bataaxal bi ci loxou malaaka bi, dafa wara nekk ne taalibey waxi yonent yi man na gis ne malaaka bi am na bataaxal ci loxoom. Bu malaaka bu mag bi ci Apocalipse ñaar-fukk ak juróom-ñett wàccee, aaya bi waxul dara ci lu nekk ci loxoom; waaye yoonu line upon line di tabax ci kaw ay seede yu bare ne saa yu malaaka yi di wàcce, am na ñu bataaxal ci seen loxo. Ñi bañ yoonu line upon line, gumb lañu ci bataaxal bi miy joxe firnde bi ne nataalu rab wu àll bi mi ngi sosu ci États-Unis. Loolu war nañu ko xam ndaxte sunu dogal bu baaxeesul ba fàww mooy aju ci nangu dëgg gii. Line upon line, Sister White di jàngale melokaan yu yonent yi ci malaaka bu jëkk bi ak noonu itam muy jàppale ne noonu lañu bokk ak melokaan yu malaaka bu mag bi ci Apocalipse saar wi ñaar-fukk ak juróom-ñett.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Ñu won ma ne asamaan gépp dafa am yéene bu réy ci liggéey bi doon am ci suuf si. Yeesu sant malaaka mu màgg, mu wàcc ngir artu waa suuf si, ngir ñu waajaloo ngir Ñaareel Ñëwëmam. Bi malaaka ma génnee ci kanamu Yeesu ci asamaan, leer gu xelal te tedd lool doon jiitu ko. Ñu wax ma ne ndawam mooy leeral suuf si ak ndamam te artu nit ki ci merum Yàlla miy ñëw. Mbooloo yu bare jàpp nañu leer ga. Yenn ci ñoom daan nañu mel ni ñu fees ak ragal ak seetaan bu tar, waaye ñeneen dañoo bég te nekk ci mbégte mu xumb. Ñépp ñi jàpp leer ga, dañu jubal seen kanam jëm asamaan te màggal Yàlla. Doonte saxeesoon na ci ñépp, yenn ci ñoom dugg rekk ci ay dooley, waaye jàppu wuñu ko ak seen xol bépp. Ñu bare fees nañu ak mer mu réy. Saraxalekat yi ak nit ñi bokk nañu ak ñi bon, te taxaw bu baax ngir weddi leer ga malaaka mu màgg ma tasoon. Waaye ñépp ñi jàpp ko, dañu génn ci àddina si te booloo bu jëkk ak ku nekk ci seen biir.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
“Seetaan ak ay malaakaam dañoo nekkoon ci liggéey gu baax-bu metti ngir wut a jëfandikoo yéene yi ngir yóbbu xel yu baree-baree soree ak leer gi. Kurél gi ko bañoon, bayyi nañu leen ci lëndëm. Gis naa malaakatu Yàlla di wottu ak interest bu gën a xóot nit ñi tudd ay nitam, ngir bind jikko ji ñuy wone, ba bataaxal bi jóge ci asamaan di ñu ko jox. Te bi ñu bare ci ñi tudd ne dañuy bëgg Yeesu dëddoo bataaxal bu asamaan bi ak xeeb, ñaawal, ak bañ gu metti, malaaka bu yor ab kayit buñu bind ci nekk jël na bind jëf ju ruslooju. Asamaan bépp fees na ak mer gu metti ndaxte Yeesu dañu ko toroxale noonu ci ay toppkatam yu tudd ne ay yam.” Early Writings, 245, 246.
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
Ci ndaw mi, njëkk malaakam Kàddug Yàlla ci Pexeerat saar fukk ak ñeent bi, “santoon nañu ko” “mu wàcc te artu way dëkk suuf si ngir ñu waajaloo ngir ñaareel dikkam”, te loolu mooy benn liggéey bi malaakam Pexeerat saar fukk ak juróom ñett bi itam def. Yónniinu njëkk malaaka ma mooyoon “leerloo suuf si ak ndamam te artu nit ki ci merum Yàlla mi di ñëw,” te loolu itam mooyaat yónniinu malaakam saar fukk ak juróom ñett bi. Ñi nangu woon ndigël li “màggal Yàlla,” waaye ñi bañ a nangu ndigël li “bayyi nañu leen ci lëndëm gu mat sëkk.”
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
Danyeel ak ñetti nit ña ñu tedd teeru yi tànn nañu lekk dund gu asamaan, te mboolem kuréel gu des yaa ngi lekk dund gu Bàbbilón. Ci mujjeem “nattu gis-gis” bu fukki fan, Danyeel ak ay àndandoom teral nañu Yàlla ndaxte seen kanam yi feeñoon nañu ne ñoo gëna yem te gëna rafet ñi lekk dund gu Bàbbilón. Yëgleb malaaka bu njëkk bi nekk ci Apokalips saar fukk ak ñeent, moo tegtal ñatti nattu yooyu yépp ci anam wi muy xamle xebaar bu baax bu sax. Nattu bu njëkk bi mooy ragal Yàlla; ñaareel bi mooy jox Ko ndam; te ñetteel nattu bi mooy bi waxtu àtte baa ñëwee. Ñi jël téere bu tuuti ba nekk ci loxob malaaka bu njëkk bi te lekk ko, ni Yowaana melale ko ci saar fukk, ñoom teral nañu Yàlla ci nattu bu ñaareel bi, te ci kaw loolu ñu nekkoon waajal ngir dugg ci àtteb Nebukadnesar. Ci rëdd ak rëdd, nattu bu njëkk bi ci 11 Sàttumbar 2001 mooy lekk téere bu tuuti ba nekkoon ci loxob malaaka bu am doole bi. Nattu boobu indi na nattu bi ci topp, fa ñaari xeeti jaamu-kat war a feeñ balaa nattu mujj mi di natt bu gën a leer, mi dafa won rekk xarakter bu ñu teral walla xarakter bu fees ak lëndëm.
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
Waxtu màndarga ñetti junni ak ñeent-fukk ak ñeent-benn ñaar-fukk ak ñeent junni ñatti-ñaari junni ak ñeent-fukk ak ñeent-benn ñaar-fukk mooy jaar-jaaru 11 Suwe 2001 ba ca yoonu Dibeer bu bëgg a ñëw ga ci Etaa Sini. Ci jaar-jaar boobu, léebu fukki janq yi dina dellu te mat sëkk ba ca benn araf. Kon nag loolu dafay xamle ne itam jaar-jaaru yonent bu Habakkuk ñaareel bi dina dellu te mat sëkk ba ca benn araf. Te itam dafay tekki ne diirub màndargaalug junni ak ñeent-fukk ak ñeent-benn ñaar-fukk mooy diir bi doxalug bépp gis-gis gu yonent di dellu te mat sëkk ba ca benn araf.
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
Ñaari Daniel, sare fukki ak benn, wax ji ci aaya ñeent-fukk bi am na ubbiñe ca waxtu mujj ga ci atum 1989. Aaya bi tambalee na ak waxtu mujj ga ci 1798, te mu jeex ci tektal waxtu mujj ga ci 1989. Rëdd ci kaw rëdd, waxtu mujj ga ci 1798 méngoo na ak waxtu mujj ga ci 1989. Jaar-jaaru aaya ñeent-fukk bi, di tàmbalee ci 1798, te di wéy ba ci yoonu Dibéer bi ci aaya ñeent-fukk ak benn, moo teewal jaar-jaaru rab wu suuf wi (Etazini) ni mu nekk buuru yu juroom-benni ci yëgleb Biibël. Ñaari baxi rab wu suuf wi, mooy Réewum-bokk ak Protestantis, dañu leen teewal ak ñaari waxtu yu mujj ya.
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
Ci jamono biir bu téereek yuñóo ñeent-fukk ak ñeent junni nit ñi, bënn gépp bu Protestaaŋ bi dina jur ñaari xeetu way jaamu ci ñaareelu nattu bi ci ñetti nattu yi nekk ci biir waxtu woowu. Benn xeet dina yokkose nataalu Kirist, te baneen xeet dina yokkose nataalu rab wi. Ci jamono nattu boobu, bënn gépp bu Republikaan bi dina boole ak bënn gépp bu Protestaaŋ bu daanu, te ñuy sos nataalu rab wi, ndaxte ca jamono jooju, kër yu jaamu yu Protestaaŋ yi dinañu jël saytu nguurug réew mi. Waxtu woowu la bépp peeñu ci Kàddu Yàlla di tegtal, ndaxte fii la buum yi nekk ci “téere yi ci Biibël bi, daje ba jeex.”
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
Ñaareelu ñaareel bi ci taarix boobu mooy nattub xaritu rab wi, ci biir ngir janq yi, te ci biti it ngir politig yi ci ñaari pàrti politig yu juuyoo. Nattu boobu mooy nattu bi nu war a jàll “bala xàttug yoon jëf si tëjjee” ci yoonu Dibeer bi di ñëw léegi. Nattu boobu mooy nattu bi nu jàll “bala ñu nu màndargaal.” Nattu boobu mooy nattu bi “sunuy dogalu ba fàww di fay dogu.”
We will continue this study in the next article.
Danu yokk li ci topp ci bineen mbind mi.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
“Beneen malaaka bu am doole digalees na ko mu wàcc ci suuf. Yeesu jox na ko mbind mi ci loxoom, te bi mu agsee ci suuf, mu wax ak baat bu kawe ne: ‘Babilon daanu na, daanu na.’ Noonu gis naa ne ñi dégglu woon, bañ a am lañu yaakaar, dellu nañu yékkati seen bët yi jëm ci asamaan, di xool ak ngëm ak yaakaar ngir feeñug seen Boroom. Waaye ñu bare mel ni dañuy des ci xaalisug ñakk xel, mel ni nit ku nelaw; teewul man a gis ci seen kanam mandargay naqar wu xóot. Ñi dégglu woon te yàquseen yaakaar, gis nañu ci Mbind mi ne dañoo nekk ci jamonoy yéex bi, te war nañu muñ ak patience ba peeñ mi mat. Benn firnde bi leen yonnee woon ngir xaar seen Boroom ci atum 1843, moom itam tax na ñu yaakaar ko ci 1844. Waaye gis naa ne ñi ëpp ci ñoom amuñu woon doole jooju moo màndargaale woon seen ngëm ci 1843. Seen tiisug ñàkk yaakaar seddal na seen ngëm....”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
«Bi liggéeyu Yeesu jeexee ci béer bu sell bi, te Mu dugg ci Kawe ga gën a Sell, ba taxaw kanam gaal gi yor yoonu Yàlla, Mu yónnee beneen malaaka bu am kàttan ak ñetteelu yégle ci àddina si. Ñu def ay mbind ci loxob malaaka bi, te ba mu wàcce ci suuf ak doole ak màggat, mu yégle njàngat bu ragal, ànd ak xutba bu gën a metti ga nit mas a yebal. Baatu yégle bii, ñu ko jagleel ngir tax doomi Yàlla yi sàmm seen bopp, ndaxte mu won leen waxtu nattu ak tiis bi nekk ci seen kanam. Malaaka bi ne: “Dees na leen dugal ci xeex bu tar ak rab wi ak nataalam. Seen benn yaakaaru dund gu dul jeex mooy ñu sax ci ngëm. Doonte seen bakan nekk ci laaj, war nañu tëye dëgg gi.” Ñetteelu malaaka bi tëj ay waxam noonu: “Fii la muñu gaayi Yàlla ya nekk; fii la ñi di sàmm ndigali Yàlla ak ngëmu Yeesu nekk.” Bi mu delloo wax yii, mu jox xalaat ci kër Yàlla ga nekk ci asamaan. Xel yiy nangu yégle bii yépp, jublu nañu ci Kawe ga gën a Sell, fa Yeesu taxaw kanam gaal ga, di def ay rammu gu mujj ngir ñépp ñi ngir ñoom yërmande di sax ba tey, ak ngir ñi xamuma woon te jàdd yoonu Yàlla. Njotum jubbale bii ñu koy def ngir aji jub ñi dee ba noppi ak ngir aji jub ñi dëkk tey itam. Dafa boole ñépp ñi dee woon ak kóolute ci Kirist, waaye ndaxte jotuñu woon leer gi ci mbiri ndigali Yàlla, bàkkaar nañu ci réccu ndigalam te xamuwuñu ko.» Early Writings, 245, 255.