The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.
“Dégg gi Piyeer waxoon mooy fondamaa ngëmug gëmkat bi. Loolu la Kirist ci boppam wax ne mooy dund gu dul jeex.” “Dégg” googu wone na ñaari xët yu Kirist. Bu jëkk bi mooy ne Kirist bokk na ci jaar-jaari waxyu Yàlla. Màndargay àpp yu di tektal xew-xewi jaar-jaari waxyu Yàlla, dañuy tektal itam Kirist. Li mu boole ak xew-xew yooyu mooy wone sellug màndarga yu waxyu Yàlla yi, te mooy jox xelal bi tax Magg Sister White daan faral di wax ne war nañu sàmm màndarga yi, ndaxte màndarga yooyu dañuy tektal Yeesu Kirist. Màndarga bi daan tektal boppu nattu bi ci jamonoji Kirist mooyoon njulliisam, te mu méngoo ak yeneen xew-xew ci rëddoo yi sell yi, yiñ leen sësale ak wàccew màndarga bu Yàlla.
In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.
Ci yoonu yeesal Musaa, Yàlla wàcce na te dëkk ci yëf wu lakk wa, muy misaal bu bindkat bi di booloo ak bind bi. Ci yoonu yeesal gi nekk ci mujjeem juróom-ñaar-fukk at yi, Mikayel wàcce na ngir dooleel Siris mu jëfandikoo ndigal gu jëkk gi, te ci jamono jooju itam Daniyel soppi nañu ko mu mel ni Krist. Ci yoonu yeesal Krist, Xel Mu Sell mi wàcce na ci melow pitax ngir diwji Doomu Yàlla, muy misaal bu Yàlla booloo ak nit. Ci jaar-jaari Millerit yi, malaaka mi wàccewoon 11 Ut 1840 “du kenn ku gën a mag Yeesu Krist,” moo wàcce ak téereb tuuti bu war a lekk, te moom moo doon téereb tuuti boobu. Foofa Moo won ne booloo gi nekk diggante Yàlla ak nit mat na ci lekk ak naan yàpp ak deretu Mburu Asamaan mi.
Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.
Jaar-jaare bu sell ndaxte mu ngi fees ci teewug Almasi bi. Kàddug Yàlla yi wax jëf yi di ñëw ëllëg, mooy Yeesu Almasi bi, ndaxte mooy «Kàddu gi». Bu kàddu yooyu matalee ci jaar-jaare, jëf ya da ñuy tektale matug Kàddoom, te Kàddoom mooy Dëgg. Mooy Kàddu ga di joxe wax ju jiitu ci jëf yi, te itam mooy Kàddu ga di mat bu jëf ja aksee; noonu, ci njàlbéen ga ak ci mujje ga, Yeesu Almasi rekk la, ndaxte mooy Alfa ak Omega. Moo tax, ba Piyeer yéglee ne Yeesu mooy Almasi bi ak Doomu Yàlla ju dund ji, dafay jëfandikoo ab màndarga-yoon buy doon Yeesu Almasi ak ab màndarga-yoon buy yeg ci mat gu mat sëkk ci fan yu mujj yi. 11 Septàmbar 2001 moo doon mat gu mat sëkkug Almasi bi.
To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.
Bëgg ci mataleg gu eenug gu neexee gu 11 Septambre 2001 mooy bañ Kirist, Doom ji Yàlla ju dund ji. Dëgg googu, bi Piyeer waxee ko, mooy “fondaasioŋu ngëmug gëmkat bi,” te ci 11 Septambre 2001 Kirist daldi jiite askanam i mujj àddina dellusi ci “yoon yu mag” yi Yermiya wax, yi taxawlu ci “fondaasioŋ” yi yëngu-yëngu bataaxalu njëkk bi ak ñetteel bi ci ay malaaka. Piyeer dafa doon nagu nit ñi ñuy wax ne ñooy téeméer ak ñeent-fukk ak ñeent junni, ñi ñuy tëjkóo ci jamono ji ñeenti malaaka yi tëyee ñeenti ngelaw yi. Jamonoy tëjkóo jëfandikoo na ab waxtu waxu Yàlla wu leer, di tàmbalee ci 11 Septambre 2001 ba ci ndigalu Dibéer bu di ñëw léegi. Yeesu dafay mas a wone mujjug benn mbir ak njàlbéenam.
At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.
Ca njàlbéen waxtu màndargaal gi, malaaka bi ci Peeñu 18 wàcc na, ni Xel mu Sell mi wàcce woon ci sóobu Ndeyjoor ga, te malaaka boobu “du kenn ku gën a doon nit ku màgg lu dul Yeesu Kirist,” ndaxte malaaka bi wàcce woon ngir leerloo suuf si ak ndamu Moom ci jaar-jaaru Millerite bi, “du kenn ku gën a doon nit ku màgg lu dul Yeesu Kirist.” Ci yoonu dibeer bi di ñëw lu gaaw, “du kenn ku gën a doon nit ku màgg lu dul Yeesu Kirist,” dina wàcciwaat te joxe ñaareelu yëgle bi ci ñaari yëgle yi nekk ci Peeñu 18, bi Mu woowee soppi gànnaaram gi ci Bàbbiloon génn. Ci diggante jamono ji ñuy màndargaal, malaaka am na ku wàcc, ni malaaka bu ñaareel bi wàcce woon 19 Awril 1844, ca njëkk njàqare ga ci yëngu-yëngu Millerite bi.
Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.
Ci diggante yoon waareu ñaareel malaaka mi, ak yoon waareu ñetteel malaaka mi ci 22 Oktobar 1844, yenn malaaka yu bare yónnee nañu leen ngir yokk doole ci ñaareel malaaka mi, ba bataaxal Buuxu Gudd gi dikk. Ci waxum jaar-jaaru bind boobu bi malaakay yi agsiwoon ci taarixu Millerite, Sister White xamale na nu ne, ñi bañeee bataaxal yii, dañoo daaj Kirist ni lu wóor ni Yawut yi daajee Kirist.
“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.” Early Writings, 261.
“Gis naa ne, ni Yawut yi daajoon nañu Yeesu ci bant ba, noonu itam ekkles ya tudde-rek ñoo daajoon nañu yooyu yégle yi; moo tax amuñu xam-xam ci yoon wi dugg ca Kóllëre ga gën a sell ga, te mënuñu a jariñoo ak rammu Yeesu fa.” Early Writings, 261.
The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.
Bataaxal yi malaaka yi di tegu, bu ñu leen bañee, dañuy tegu ci daajala Kirist, ndaxte moom mooy yëngu ci bataaxal yooyu ak ci seen matug jaar-jaaram ci tarihi. Ci 18 Sulet 2020, “kenn ku gëna magul Yeesu Kirist” wàcc na, te loolu màndargaale na njëkk bëgg-bañ bi ak tàmbali waxtu bi ñuy yëggante. Reye ci mbedd yi, yax yu wow yu dee ya nitam yi mujj-yi bésam waroon a yeewee ci dégg benn baat bi rekk man a delloo nit ñi ci dund.
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.
Ci dëgg, ci dëgg maa ngi leen koy wax, waxtu wi ngi ñëw, te léegi moo fi nekk, bu dee yi di dégg baatu Doomu Yàlla bi; te ñi ko dégg dinañu dund. Ndaxte ni Baay bi ame dund ci boppam, noonu itam jox na Doomu bi mu am dund ci boppam; te jox na ko itam sañ-sañu àtte, ndaxte mooy Doomu nit ki. Bu leen lii yéemu: ndaxte waxtu wi ngi ñëw, bi ñépp ñi nekk ci bàmmeel yi di dégg baatam, te dinañu génn; ñi def lu baax, ngir dekki gu jëm ci dund; waaye ñi def lu bon, ngir dekki gu jëm ci mbugël. John 5:25–29.
In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.
Ci weeru fan 2023, baatam gi wootee yaxu yaxu yu wowul ngir ñu dundaat, te Alfa ak Omega ba noppi delloo njàlbéenug waxtu sellaale bi, ndaxte weeru fan 2023 mooy jamonoy mujju waxtu sellaale bi. Noonu nitam yi delluñu leenaat ci yoon yu yàgg ya Yirmiya waxoon, ci fondasiyoŋi jaar-jaaru taarixu Millerite yi. Baatu fondasiyoŋ bi ci njàlbéen ak mujju Millerite yi moo doon bataaxal yi njëkk ak yi mujj ci taarixu Millerite yi, te loolu mooy “juróom-ñaari waxtu” yi ci Saraxal Levitik saar 26.
In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”
Ci weeru sulet 2023, nit ña mujj ya Yàlla ñi deesoon leen santaataat ngir ñu jël téere bu ndaw bi te lekk ko. Bi ñuy lekk téere bu ndaw bi, ba noppi dees na leen nattu ngir gis ndax dinañu nangu ndigal musiiba bu ñetteel bi ci Peeñu 9 (xibaar yi jóg ci penku) ak ndigal Daniel 11 (xibaar yi jóg ci bëj-gànnaar). Jéego nattu boobu di leen indi ba ci aaya 13 ba 15 ci Daniel 11, mooy Xareb Panium, mooy Sesare Filip, te mooy itam yégleb yu Guddi gi, fa ñaari mbooloo yi dégg baatam feeñee, benn mbooloo “ñi def lu baax, ngir dekki ci dundug àddina; ak ñi def lu bon, ngir dekki ci àtteb sànkute.”
There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”
Am na ñetti baat ci jamonoy tëj miirug ñaari téeméeri junni ak ñeent fukk ak ñeent junni, te ñoom ñépp ay baatu “du kenn ku yées Yeesu Kirist moom ci boppam.” Baat bu jëkk bi ci Peeñu 18 jolli na ba bi kër yu mag yi nekk dëkku New York daanuwee ak benn laal bu jóge ci Yàlla. Baat bu ñaareel bi mooy baatu Mikayel, malaaka mu mag mi, miy woo ñi dee génneleen ci seen bàmmeel. Baat bu ñetteel bi mooy ñaareelu baat bi ci sareetu Peeñu 18, biy woo ay gàttam yu des génn Babylone ci waxtuw “yëngu-yëngu suuf bu mag bi” bu nekk ci Peeñu 11. Matug yégle Piyeer ga mu waxe woon ci Cesarea Filib mooy bi Kirist jiite ay nitam yu mujj yi dem ci “wàll wi ci waxi Daniel te jëm ci fan yu mujj yi.”
Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.
Panium ci ay saa yu bees yi fukki ak ñett ba fukki ak juróom-benn ci Daniel fukki ak benn, mooy “wàll” wi ci kóllërebu Daniel bi ñu tëj te mu làq, te muy wone ndigtal bu Xasal Guddi gi. Panium mooy ndaje màkkaanu Exeter ba ñu dajale woon ci weeru Ut 1844; mooy itam jaar-jaar ju mat ci ñaareelu àlluwaay Donald Trump, te mooy yëgle gi ci sampu Yàlla di jébbal màndargam ci kanamu benn téemeer ak ñeent-fukki ak ñeent ñaar-fukki junni ñi. Bees yi nuy jàng léegi, suuf su sell lool lañu.
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Dëgg gi Piyeer wax woon moo di fondamaŋu ngëmug gëmkat bi. Moo di li Kirist moom ci boppam wax ne moo di dund gu dul jeex. Waaye am xam-xam boobu nekkoonul sabab ngir màggal boppam. Du ci dara ndax ay xelam walla ay yiwameem te feeñaloon na ko Piyeer. Mbind mi du man, ci boppam rekk, jot ci xam-xamu Yàlla. ‘Moo kawe asamaan; lan nga man a def? moo gëna xóot safara; lan nga man a xam?’ Job 11:8. Xel mu sell mi joxe nuy doomu Yàlla rekk moo man a feeñalal nu xóot-xóotu Yàlla yi, yi ‘bët gisul, noppi déggul, te duggul sax ci xolum nit.’ ‘Waaye Yàlla feeñal na nu ko jaarale ko ci Xelam: ndaxte Xel mi dafa seet lépp, ba ci xóot-xóotu Yàlla yi sax.’ 1 Korent 2:9, 10. ‘Kumpag Boroom bi ànd na ak ñi koy ragal;’ te li Piyeer xàmmi ndamu Kirist mooy firnde ne ‘Yàlla jàngal na ko.’ Sabóor 25:14; Yowaana 6:45. Ée, dëgg-dëgg, ‘ku barkeel nga, Simoŋ Bar-Yona: ndaxte suux ak deret feeñalaluñu la ko.’”
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413
“Yeesu yokk na ne: ‘Maa ngi la wax it ne, yow yaa di Piyeer, te ci xeer wii laa tabax sama mbooloo; te bunt yi dëkku safara duñu ko man a not.’ Kàddu gi Piyeer dafay tekki xeer,—ab xeer buy wër. Piyeer du woon xeer wiñu sos mbooloo mi ci kawam. Bunt yi dëkku safara daal nañu ko ba mu weddi Boroomam ak rëcc ak giñ. Mbooloo mi tabaxees na ci Ken ku bunt yi dëkku safara mënuñu woon a daal.” The Desire of Ages, 413
The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.
Bataaxal bi Kirist doonoon a jottali ay taalibeem ca Caesarea Philippi mooy te nekk bataaxalu Yuuxu Guddi gi, te dees na ko tabax ci biir wàllu xarebu xel bu nekk diggante yàlla Gereg bi ñuy wax Pan, kooka kërëm di “bunt yi safara si,” ak ñaari geñu ndàŋ yi aju ci rab su suuf si. Makkabey yi dañoo doon nit ñi Yàlla teppe woon ci ndàŋ, ñoom ñi doon wax ne ñooy aarukat mbooloom Yàlla, ndaxte dañoo doon xeex diiney Gereg yi. Dañoo doon wax seen bopp ne ñooy kilifay diine ak kilifay nguur itam. Ñoom dañuy tegu ci protestantism bu teppewul bi ci ñaari kàccoor yoo daldi daanu, yoo xam ne, ak nguurug Etats-Unis, ñoo ngi fi taxawal nataalu rab wi tey, te ñoo ngi xeex diine ju globalist yi, mooy woke-ism ak Yaay Suuf. Ñaari geñu yu teppe yi dañuy not seen njàmbaar ci seen xeex ak mboolem element yu diine ak yu politig yu globalism, te ci benn jamono boobu itam geñu protestant bu dëgg bi ñu ngi koy setal ci dindi desit yu mujj ya ca jigéen yu ñàkk xel ya, lu jiitu ngir yékkati ko muy mandarga ci “yëngu-yëngu suuf bu mag bi” bu yoonu Dibeer bu di ñëw léegi.
The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.
Xaaj bu ci kàddug yonent yi nekk ci téereb Daniel te jëm ci fan yu mujj yi, te mooy itam Peeñug Yeesu Kirist, te mooy yégleb Yuuxu Diggante Guddi, ñu ubbi na ko Gayndeg gi jóge ci giir Yuda ca Caesarea Philippi, moom mi di Panium. Ñu ubbi na ko ci diggante xare bi nekk diggante rab wu weddi Yàlla, bi jóge ci xóot bu dul jeex, ak wàll wi tudd Réew-piblikanism, wi tambalee yëngal rab woowu ci atum 2015, te itam di ko diir ci wàll wu dëggu waareb Protestantisam, wi léegi dekkaluwat na ngir nekk mbooloo mu réy te am doole.
The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.
Dëgg gi Piyeer waxoon, mooy mandargay 11 Sàttumbar 2001, te itam ne Almasi bi mooy Doomu Yàlla ju Dund ji. Dëgg gi ci li ñuy tekki ci ne Yeesu mooy Doomu Yàlla, mooy dëgg ju nattu ni ko wóor ne laaj bi doon ne Yeesu mooy Almasi bi walla déedéet, ci jamonoy Piyeer. Yégle gi ne Yeesu mooy Doomu Yàlla, dafay teewal lépp luñu feeñaloon ci kan mooy Doom ji. Du teewal rekk ne moom mooy Doomu Yàlla, waaye itam ne moom mooy doomu nit ki. Mooy dëggu ñëwalug ndamarlu Yàlla ci nit, te loolu mooy liggéey bi sax ci waxtuw tàmmeb ñaar-fukk ak ñeent junni. Dëggu “ñëwalug ndamarlu Yàlla ci nit,” mooy dëgg gi ca mujja ga, gi ñu misaaloon ak dëggu “Bésub Noflaay” ca tàmbali ga.
October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.
22 Oktoobar 1844 mooy taxawal ngir dikkub malaaka bu ñatteel bi. Bu malaaka agsee, dëgg gu am solo te méngook jamono ji nga xam ne ci moom lañuy ubbi dëgg gi, Lew bu cosaano Yuda moo ko ubbi; te dëgg googu di teg nattu ci kaw xeetu nit ñi ci jamono ji nga xam ne ci moom lañu ko ubbee. Ci 22 Oktoobar 1844 lañu feeñal dëgg yi jëm ci liggéeyu Almasi bi, moom mi dikkoon ci yéemu bu gaaw ca kër Yàlla ga mu sampoon biir ñeent-fukk ak juróom-benn at yu jóge 1798 ba 1844. Liggéeyu àtteb Almasi, yoonu Yàlla, wéranteem ni Saraxalekat bu Mag bi, mbirum màrku rab wi ak téj gi ñuy teg ci téeméer ak ñeent-fukk ak ñeent-junni ñi, lépp a ngi ubbiwóon. Ñu wonoon Sœur White ne ci biir dëgg yooyu, am na benn dëgg gu Alpha ak Omega tëraloon ci leer gu xëcc.
“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
«Yéemu naa bu ba ma xool ndigël bu ñeenteel bi ci digg bi sax ci fukki ndigël ya, ak leer gu lewet wu ko wër. Malaaka mi wax ne: “Moom rekk moo di benn bi ci fukki ndigël yi te mooy firndeel Yàlla ju dund ji bind asamaan yi ak suuf si ak lépp lu nekk ci seen biir. Ba ñu sampée fondemaŋi suuf si, booba lañu samp itam fondemaŋu Sabaa bi.”» Testimonies, volim 1, 75.
The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.
Waxtu tëjukaay gi ci ñaar-fukki junni ak ñeent téeméer ak ñeent-fukk ak ñeent ñaar (144,000) agsi woon na, waaye dafa waroon a yàgg ndax moytu gi amoon ci atum 1863. Ci 11i Sàttumbar 2001, xayma bi tambali na, ba Kirist, miñu tegtal ni malaaka bu am doole bi ci Peeñu ga 18, wàcce ak téere bu nëbbu ci loxoom, bi askanu Yàlla ci fan yu mujj yi waroon a lekk. Alfa ak Omega dafa mas a fésal mujj gi jaarale ko ci njàlbéen gi; noonu itam ci fan yu mujj yi, amoon na beneen dëgg bi ñu tegwoon ci leer gu bees, te moo doonoon dëgg gi jëm ci Sabaa, gi ñu fésaloon ci biir yeneen yoon yi, ba noppi ci bi Kirist jëkka jéem a tëjukaay ñaar-fukki junni ak ñeent téeméer ak ñeent-fukk ak ñeent ñaar (144,000).
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.
“Waxtu wi jot na ngir Daniel taxaw ci wàllam. Waxtu wi jot na ngir leer gi ñu ko may woon dem ci àddina si ni ko masul a deme woon ba noppi. Su fekkee ne ñi Boroom bi defal lu bare dinañu dox ci leer gi, seen xam-xamu Kirist ak waxi kàddu yu yonent yi jëm ci moom dina yokku lool, bu ñuy jege njeexital jaar-jaaru suuf si.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.
«Ñi bokk ak Yàlla, dañuy dox ci leeru Jantub Njubte gi. Duñu toroxal seen Aji Fàjjikat bi ci yàq seen yoon ci kanam Yàlla. Leeru asamaan di leen leer. Am nañu njariñ ju dul jeex ci bët Yàlla, ndaxte benn lañu ak Kirist. Ci ñoom, kàddug Yàlla dafa am taar ak rafet gu ëpp solo lool. Gis nañu soloom. Dëgg bi ñu leen koy ubbi. Jàngale mbirum soloo nit ak Yàlla ci Kirist mi dafay soloo ci leer gu nooy. Gis nañu ne Mbind mi mooy caabi gi di ubbi bépp kumpa te di saafara bépp jafe-jafe. Ñi bañoon a nangu leer te dox ci leer, duñu man a xam kumpag ragal Yàlla; waaye ñi yéexul woon a yékkati bant bi te topp Yeesu, dinañu gis leer ci leeru Yàlla.» Manuscript Releases, limu 21, 406, 407.
The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.
Njàngale jëmm ci yoonu nit-juddug Yàlla mooy dëgg bi ne, Yàlla ak nit buñu booloo, du bàkkaar; te màndarga ñi jot ci xew-xewu boobu ci fan yu mujj yi mooy Bésub Noflaay.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.
Te yokk naa leen sama bésu noflaay yi, ngir mu doon tektal ci sama diggante ak ñoom, ngir ñu xam ne man maa di Aji-Sax ji leen sellal. Ezekiel 20:12.
The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.
Ñaari junni ak ñeent fukk ak ñeent junni ñaar-fukk ak ñeent biñ tëj moom lañu tëj ba fàww, te yoonu tëj googu mooy wone ab gàttal waxtu ci mujju yoonu tëj ga, lu jiitu ndigal alxamesu-dibéer bi tuuti, ba mu nekk sañ-sañu bàyyi màndarga ga ci seen kaw. Ci googu gàttal waxtu, Yàllaay ak nit ñooy booloo benn, ba fàww.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“Lan ngeen di def, yéen bokk yi, ci mag gu réy gu waajal bi? Ñi di boole seen bopp ak àddina, dañuy jot nattub àddina te di waajal ngir màndargay rab wi. Ñi dul wóolu seen bopp, ñi di suufeel seen bopp kanam Yàlla, te di sellal seen ruu ci topp dëgg gi, ñoom ñoo di jot nattub asamaan te di waajal ngir sëllu Yàlla ci seen jë. Bu ndigal li génnee, te màndarga ma daldi tàmbaliñ ci ñoom, seen jikko dina des set te amul benn tuuma ba fàww.”
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.
“Léegi mooy waxtu waajal. Séllub Yàlla duñu ko teg mukk ci kanamu góor walla jigéen ju setul. Duñu ko teg mukk ci kanamu góor walla jigéen ju bëgg a yékkati boppam te sopp adina. Duñu ko teg mukk ci kanamu góor ak jigéen ñi ay làmmiñu fen lañu am mbaa xol yu nax. Ñépp ñi di jot séll bi, war nañu nekk ñu amul benn tuxte ci kanam Yàlla—way-jébbalu asamaan yi. Demleen jëm kanam, samay bokk yu góor ak yu jigéen. Man, léegi, mënuma bind lu bare ci mbir yii; dama leen di fàttali rekk soxlawu waajal gi. Seetleen Mbind mi ngir seen bopp, ngir ngeen man a xam njàqare ak téey gu taru waxtu wi nu nekk.” Testimonies, volume 5, 216.
The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.
Waxtu bind bi jiitu woon nax màndargaa bi dañuy móol ko ci yoonu Dibeer bi, waaye loolu du noonu. Sœur White wax na leer ne yoonu Dibeer bi mooy jafe-jafe ju mag, te itam mu jàngale na leer ne xarakter buy feeñ ci jafe-jafe la, waaye du ci jafe-jafe lañuy ko sos. Màndargaa bi dañuy móol ko ci yoonu Dibeer bi ci tekkiinu ne foofa la doon feeñ, ndaxte ñi amoon booba màndargaa bi dees leen yékkati ni ràkkaay. Màndargaa bi dañuy móol ko ci ab diir bu gàtt, tuuti bala waxtu jege ba noppi, te ñeel ñi sàmm Bésub Noflaay bi, waxtu jege ba noppi ci yoonu Dibeer bi la. Tàmbali nañu téj gi ci 11 Septembre 2001, te kenn jotuloon booba màndargaa Yàlla, ndaxte ni ko misaalalé ci diiru waxtu wi topp 22 Octobre 1844, waroon na njëkk am ab prosesu nattu.
In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.
Ci bépp yépp ci yëngu-yëngu reform bu nekk, bu màndargaalu Yàlla wàcce ngir dooleel yëgle yiñ ubbee woon ci jamono ju mujj ji, ab nattu tàmbali na. Bi Mikael wàcce ngir dooleel Sirus ngir mu jëm kanam ak ndigël bu jëkk ba, Yawut ya dañoo leen nattu woon ci mbirum ndax dinañu génn kër ga ñu dëkkoon ca juróom-ñaar-fukk at yu weesu ya, te dellu ca dëkk ba ñu yàqoon ngir tabaxaat ko. Bi Xel mu Sell mi wàcce ci sóobu Kirist, Yawut ya dañoo leen nattu woon ci mbirum Almasi bi. Bi malaaka bu am doole bu Révélation fukk wàcce ci 11 Ut 1840, maas gi dañoo ko nattu woon ci ndax dinañu lekk téere bu tuuti ba, ak lépp lu téere bu tuuti boobu doon tegtal.
A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.
Ab sàkku nattu gi tàmbalee ci 11 ut Àwgusti 1840, te loolu jur ñaari xeetu way-jaamu; te xeetu bi topp Ndam mi ba ca Bérab bu Gën a Sell ba, dañoo doon a nekk ay takku ci ñi ñuy bokkale ci téeméer ak ñeent-fukk ak ñeent-junni. Nattu mujj gi ñeel maas googu, ñi lajj ci ab sàkku nattu googu, tàmbalee na ak ñëwum leer gu gën a yaatu ci “juróom-ñaari yoon yi,” yi nekk ci Lewitik 26. Li dale 1856 ba 1863, yégleb Laodise moo màndargaale ab jamono bu mujj ci biir jamono ji tàmbalee ak ñëwum malaaka bu ñetteel bi ci 22 Oktoobar 1844. Jamono jooju dafa am ndawtal ci aaya 13 ba 15 yi ci Daniel saar 11.
We will continue this study in the next article.
Dina yokk naat ci lii ci ginnaaw ci beneen mbind.
“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).
“‘Ci njàlbéen ba, Kàddu ga amoon na; te Kàddu ga nekkoon na ak Yàlla; te Kàddu ga mooy Yàlla. Moom moo nekkoon ak Yàlla ci njàlbéen ba. Lépp lu ñu bind, ci moom lañu ko defe; te li ñu bind lépp, amul benn dara lu ñu deful ci moom. Ci moom la dund gi nekkoon; te dund gi moo doon leeru nit ñi. Leer ga di leer ci lëndëm gi; te lëndëm gi manul koo xam.’ ‘Te Kàddu ga doon na yaram, te dëkk ci sunu biir, (te gis nanu ndamam, ndam la bu mel ni bu Doom ji kenn rekk jur ci Baay bi,) fees dell ak yiw ak dëgg’ (John 1:1–5, 14).”
“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.
“Bindub kàddu bii dafay leeral melokaan ak solo liggéeyu Kirist. Ni ku xam bu baax mbiram, Yowaana jox na Kirist bépp kàttan, te wax na ci Réyam ak màggam. Mu fésal lépp leer gu sell, gu am solo, ni leer gu jóge ci jant bi. Mu wone Kirist ne moom rekk mooy Ki Dajeeloo bi diggante Yàlla ak nit ñi.
“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.
“Jàngale yeesu Kirist ci yaram nit mooy kumpa, ‘jëm ci kumpa ga nga xam ne nëbb na ko lu yàgg te ci maas yi ak ci xeetu nit ñi’ (Colossians 1:26). Mooy kumpa gu mag te xóot gu màggal Yàlla. ‘Kàddu ga nekk na yaram, daldi dëkk ci sunu biir’ (John 1:14). Kirist jël na ci boppam nature nit, nature wu suufe ci natureem bu asamaan. Amul dara lu gëna won wone wonte gu yéeme gu Yàlla ni loolu. Moom ‘dafa bëgg adina ba joxe Doomam ju am kenn du ko bokk’ (John 3:16). Yowaana wone na mbir mii kuy yéemu ak yomb gu mel ni xam-xam ba ñépp man a dégg xalaat yi ñu wax, te leeral seen xel.”
“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).
“Kirist du dafa doon ne nit ku nit mbooloom nit; waaye moom dafa ko jëfandikoo dëgg. Ci dëgg-dëgg, moom amoon na mbooloom nit. ‘Ndaxte xale yi bokk nañu ci yaram ak deret, moom itam ci ni mel noonu bokk na ci ñoom’ (Hebrews 2:14). Moom doon na doomu Mary; ci jëm ci cosaanu nit, moom bokkoon na ci askanu Daawuda. Yéglees na ne mooy nit, mooy Kat Kiirist Yeesu. ‘Nit kii,’ la Pool bind, ‘ñu xeeb ko ne yelloow na ndam lu gën a mag ndamu Muuse, ndaxte ki tabax kër gi moo yelloo teral lu gën a mag teralu kër gi’ (Hebrews 3:3).”
“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.
“Waaye baat Yàlla bi buy wax ci nitug Kirist bi bi Mu nekkee ci suuf si, moom itam dafay wax bu leer te dëgg ci mbirum nekkam lu jiitu ndawam. Baat bi nekkoon nit ku sell, ni Doom ju beesu Yàlla ji dul jeex, ci booloo ak bennug xel ak Baayam. Li dale ca njàlbéen ga, Moom moo doon Dimbalikatug kóllëre gi, ki xeeti suuf yépp, Yawut ak ñi dul Yawut, bu ñu ko nanguwoon, waroon nañu barkeel ci Moom. ‘Baat bi nekkoon ak Yàlla, te Baat bi nekkoon Yàlla’ (Yowaana 1:1). Bala nit ñi mbaa malaaka yi sàkk, Baat bi nekkoon ak Yàlla, te nekkoon Yàlla.”
“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.
“Bind bi moom lañ ko sàkk, te ‘du dara juñu sàkk te du ko moom’ (Yowaana 1:3). Bu fekkee Kirist moo sàkk yépp mbir, kon moom nekkoon na lu jiitu lépp. Kàddu yi waxees ci mbir mii am nañu njànga gu wóor ba tax kenn warul des ci sikki-sàkka. Kirist nekkoon Yàlla ci dundam bu dëgg, te ci kàttan gu gën a kawe. Moom nekkoon ak Yàlla lu dale ca fàww ba, di Yàlla ci kaw lépp, ku barkeel ba fàww.”
“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).
“Boroom bi Yeesu Kirist, Doom ju Sellu Yàlla ji, nekkoon na lu dale ca bépp ba fàww, nit ku wuutu, waaye benn ak Baay bi. Moo doon ndam lu gën a màgg ci asamaan. Moo doon njiitu xel yu asamaan yi, te màggal gu suufeeji malaaka yi dañuy jébbal, moom lañu ko nangu woon ni mbiramam. Loolu nekkul woon jàpp ci Yàlla dara ci lu dul ay. ‘Boroom bi am na ma ca njàlbéenu yoonam ba,’ la wax, ‘bala muy def ay jëfam yu yàgg ya. Ñu samp na ma dale ca bépp ba fàww, ca njàlbéen ga, bala suuf sosu. Ba xóot ya nekkuñu woon, feeñ na; ba bëti ndox yu bare ya nekkuñu woon. Bala tund yi dëgëralu, bala tundu yi, feeñ na; bi muy defagul suuf si, mbaa tool yi, mbaa suuf su gën a kawe ci àddina. Bi mu waajaloon asamaan yi, ma nga fa woon; bi mu teggee mbooloo ci kow kanamu xóot gi’ (Kàddu yu Xelu 8:22–27).”
“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.
“Am na leer ak ndam ci dëgg bi ne, Krist mooy benn ak Baay bi laata àddina sàs. Loolu mooy leer gi di fenk ci bérab bu lëndëm, di ko feesal ak ndam gu sell, gu cosaan. Dëgg boobu, bi ci boppam di lu ëpp solo te kumpa yu dul jeex, mooy leeral yeneen dëgg yu kumpa te su dul moom duñu man a xeexle; waaye moom mi ngi tënk ci leer gu kenn du man a jege, te kenn du ko man a xam bu baax.” Selected Messages, book 1, 246–248.