At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.
Caesarea Philippi ma, maanaam Panium, te nekk la ci ay sarax 13 ba 15 ci xaaj bi fukki benn ci téere Daniel, mooy jaar-jaar ba fan yi Republikeen ak Protestant di matale mbóot mi nekk baaj bi juróom-ñaar te mooy juróom-ñaar baatam, mooy itam jaar-jaar ba Foñu Yàlla di tàbbi ba fàww ci kaw ñaar-fukki ñent junni ak ñent-fukk ak ñeent, ak jaar-jaar bu agsi yégleb Woote gu Diggante Guddi, Kirist jox na ay nitam yu mujj ci fan yu mujj ya ab digéb.
And 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Te maa ngi wax it ci yaw ne, yaa di Piyeer, te ci doj wii laay tabax sama kërug mbooloo; te bunt yi réer yi duñu ko man a noot. Te dinaa la jox caabi yi nguurug asamaan; te lu nga lëj ci suuf, dees na koo lëj ci asamaan; te lu nga yiwi ci suuf, dees na koo yiwi ci asamaan. Macë 16:18, 19.
The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.
Jàmmu sàkk bi tambalee ci 11 Septàmbar 2001, bi ñu daaneeye kër yu mag ya ca dëkk bu New York, te muy jeex ca yoonu Alxames bu ñuy dikk gaaw, moom Alpha ak Omega moom ko tëral. Wàll wu mujj ci jamono jooju di dellu baat ci wàll wu njëkk ci jamono ji. Ci 11 Septàmbar 2001, Boroom bi jiite na ay nitam ngir ñu dellu ci yoon yu yàgg ya, fa ñu gis, bokk na ci dëgg yu bari ya, “juróom-ñaari yoon yi,” ni ko ñu gise woon ci fan yi buuru Josias. Noonu taw bi mujj mi tàmbalee tooy ndànk-ndànk, te benn jéego nattu gu jur tasaaro bu ñaari xeet yu jaamu-kat yi tambali.
In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.
Ci am yegg ci nekkalug Yabaku saar ñaareel bi, ñaari tablo yu sell yi ñu gisleen te ñu doon misaal buy wone jamono ju jaar jooju. Noonu itam, “waxtaanu werante” wi ci Yabaku saar ñaareel bi tàmbalee, diggante yoonu “rëdd ci kaw rëdd”, mooy yoonu taw bi mujj, ak yoonu Protestante yu dëddu te dugg ci ngëm, yi Adventisme di nangu ndànk-ndànk, tàmbalee ci ñaawteefu atum 1863.
Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.
Yeesu digoon na ne dina dëkkandoo jamono mujj yi “caabi nguuru gi,” te ci li Mu koy def, Moo ngi jublu ci yoonu yeneen bu Baaybiil bi wax te jub, bi yor caabi yeneen yu sell yu war ngir xàm, sampu te yégle ndigal bu Yuuxu Gudi-ënt bi ak bu Yuuxu Réy bi.
“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. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. 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 that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable 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.” The Southern Watchman, April 4, 1905.
“Ñi bokk ak Yàlla, dañuy dox ci leeru Jantub Njub. Duñu toroxal seen Ki leen jot ci njubtew gi, ci seen a yàqu yoon seen kanam Yàlla. Leeru asamaan di leen leeral. Bi ñuy jege mujju jaar-jaaru suuf sii, seen xam-xamu Kirist, ak ci waxi kàddug yonent yi jëm ci moom, di yokku lool. Ñu am njariñ ju dul jeex ci gis-gisu Yàlla; ndaxte bokk nañu benn ak Doomam. Ci ñoom, Kàddug Yàlla am na taar ak neexal gu ëpp solo lool. Ñuy gis soloom. Dëgg mi di ubbeeku ci ñoom. Jàngalem yokkutegu nit ci melow nit mi am na leeraay gu nooy. Ñuy gis ne Mbind mi mooy caabi bi ubbite bépp kumpa ak faj bépp jafe-jafe. Ñi bañoon a nangu leer te dox ci leer, duñu man a xam kumpay ragal Yàlla; waaye ñi yëgul woon took di jël bant ba topp Yeesu, dinañu gis leer ci leeru Yàlla.” The Southern Watchman, April 4, 1905.
Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.
Ñi ñooñu ñi Piyeer di wone, te ñooy téeméeri junni ak ñeent-fukk ak ñeenti junni, mooy ñi nangu yégleb Laodise bi ñëwone 11 Septàmbar 2001, te léegi dees ko delloo fanaan ba tàmbalee ci Sulet 2023. Yégleb Laodise bi ñëwone ci 1856, mooy xam-xam bu gëna yaatu ci “juróom-ñaar ñaari yoon,” te bu Kirist dajalee yax yu dee ya, te gannaaw loolu dundal leen, dañuy jéggi nekk ci yëngu-yëngu Laodise bu malaaka bu ñetteel ba ca yëngu-yëngu Filadelfi bu téeméeri junni ak ñeent-fukk ak ñeenti junni. Jéggi boobu, Kàddug Kirist moo ko indi, ndaxte ci Kàddoom lañu leen sellal, te Kàddoom mooy “dëgg,” te Kàddoom mooy “caabi” biy ubbi Kàddoom.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.
Bindal ci malaakam mbooloom gëmkat yi nekk Filadelfi: Njalbeen yii la wax ki sell mi, ki dëggu mi, ki yor caabi Daawuda, ki ubbi te kenn mënu ko tëj, te ki tëj te kenn mënu ko ubbi. Xam naa sa jëf yi. Xoolal, teg naa ci sa kanam bunt bu ubbeeku, te kenn mënu koo tëj; ndaxte am nga doole bu néew, te sàmm nga sama kàddu, te weddiwuloo sama tur. Peeñu 3:7–8.
The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.
Yoonu “rëdd ci kaw rëdd” moo di caabi bi Kirist digoon ay nitam yu bés yu mujj yi ci xeex bi ca “bunti” yi. “Bunt” mooy njëg.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
Ba noppi ci xelam, Yàqub ne: “Ci lu wóor Boroom bi nekk na fii, te xamuma ko.” Mu tiit, ne: “Fu weefoo la fii! Du lenn ludul kër Yàlla, te fii mooy bunt asamaan bi.” Njàlbéen ga 28:16, 17.
The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.
Xare ba ci buntu yi dafay tektale xarey diine yi xew ci diggante dëgg ak njuumte, te njuumtey diinebu Gereg mooy buntu safara, te diinebu Adventismu Laodise bu wacc ba bàyyi itam ab buntu la. Buntu Adventistu Laodise bi dafay tektale fa waxtaanu Abakuk di mat.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14
Bés bu nekk, Boroom mbind mi dina nekk ngir desitu askanam kaala bu tedd te ngënéel, ak ngir mbaxana bu rafet; te dina nekk it ngir xelub àtte ci ki toog ci àtte, ak ngir doole ci ñi delloo xare ba ca buntu kër ga. Waaye ñoom itam réer nañu ndax biiñ, te ndax naan gu tar génn nañu yoon wi; saraxalekat bi ak Yonent bi réer nañu ndax naan gu tar, biiñ dafa leen jël ba alag, ndax naan gu tar génn nañu yoon wi; dañuy réer ci peeñu gis, dañuy tàccu ci àtte. Ndaxte tebali yépp fees nañu ak luar ak sobe, ba kenn bérab bu setatul amul. Kan la muy jàngal xam-xam? te kan la muy tax mu xam njàngale mi? Ndax ñi ñu faral ci meew mi, te ñu dindi leen ci dënn yi? Ndaxte sartu war na nekk ci kaw sart, sartu ci kaw sart; rëdd war na nekk ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti. Ndaxte ci làmmiñ yu di yéngatu ak ci làkk wu wuute lay wax ak askan wi. Ñoom la waxoon ne: Lii mooy noflaay bi ngéen di ci noppaliku ki sonn; te lii mooy fresku gi; teewul déglu woonuñu. Waaye kàddug Boroom bi nekk na ci ñoom sartu ci kaw sart, sartu ci kaw sart; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti; ngir ñu dem, te daanu ginnaaw, te damm, te tëj, te jàpp. Moo tax dégluleen kàddug Boroom bi, yéen góor ñi di reer, ñiy nguuru askan wi nekk Yerusalem. Esayi 28:5-14
The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.
Caabiy nguur gi mooy kàdduy Mbind mi, yi Kàddu gi jox nit ñi Yàlla ci mujjug fan yi.
“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.
“Am na dëgg yu nekk ci Kàddu gi te, ni ndoxu xonq bu jafe a gis, ñu nëbb leen ci suufu kanam gi. Alal ju nëbb jooju, dañuy ko gis bu ñuy ko seet, ni ab sàmm buy seet wurus ak xaalis. Lay wu firndeel ne Kàddu Yàlla gi dëgg la, am na ci Kàddu gi ci boppam. Mbind mi mooy caabi biy ubbi Mbind mi. Xam-xamu bu xóot bu dëgg yi nekk ci Kàddu Yàlla gi, Ay Ruumam mooy ko ubbil sunu xel.”
“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.
“Biibël bi mooy téerebu njàng bu mag bi ñeel taalibey sunuy daara yi. Moo ngi jàngale yépp coobare Yàlla ci mbirum doom yu góor ak yu jigéen yu Aadama. Moo di sàrtu dund, di nu jàngal jikko ji war nu sos ngir dund gu ëllëg ga. Soogul nu leer gu lëndëm gu cosaan ngir Mbind mi Sell yi man a xamleeku. Ni noonu it manees na defe ni jant bi ci diggante bëtset bi soxla na leeralu torch wu suuf ngir yokk ndamaram. Waxi saraxalekat ak jangalekat yi soxlawuñu ngir musal nit ñi ci réer. Ñi laaj Kàddu Yàlla gu Sell gi dinañu am leer. Ci Biibël bi, bépp warugar wonees na ko bu leer. Bépp njàng mi ñu joxe manees na koo xam. Bépp njàng mi dafa nu feeñal Baay bi ak Doom ji. Kàddu gi am na doole ngir def ñépp ñu am xel ba jëm ci mucc. Ci Kàddu gi, xam-xamu mucc feeñ na bu leer. Seetleen Mbind mi Sell yi, ndaxte mooy baatu Yàlla buy wax ak xol bi.” Testimonies, volume 8, 157.
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
Bës yi Kirist jox mbooloom kërce ji ci mujjug jamono, am nañu doole jii lañu amoon ba mu leen joxe Piyeer.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“Piyeer waxoon na dëgg gi di fondamaaŋu ngëmug mbooloom gëmkat yi, te léegi Yeesu teral na ko ngir mu doon ki di teewal bépp mbooloom way-gëm yi. Mu ne ko: ‘Dinaa la jox caabi yi yu nguuru asamaan: te lu mu nekk nga lëndëm ci suuf, dinañu ko lëndëm ci asamaan: te lu mu nekk nga yiw ci suuf, dinañu ko yiw ci asamaan.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.
“‘Bii nguuru asamaan bi’ mooy waxi Kirist. Mboolem waxi Mbind mi Sell mi moom lañu, te fii dañu leen boole. Waxi yooyu am nañu kàttan gu ubbi ak tëj asamaan. Ñuy wax xaalis yi tax nit ñi diñu leen nangoo walla bañ leen. Noonu liggéeyu ñi di waare Kàddu Yàlla mooy xet wu dund gu jëm ci dund, walla xet wu dee gu jëm ci dee. Seen ndawsiit dafa metti ndax dafa yore ay njariñ yu dul jeex.” The Desire of Ages, 413.
The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.
Kàttan gi feeñ ci ay waxam, buñ ko teg ci loxo nit ñi, dafa sukkandiku ci yoonu njàng yi Moom miisale ci kàddugam. Li gëna yomb xéy-na, te xéy-na itam moo gëna xóot, mooy ne dëgg daldi taxaw ci seedeel ñaar.
“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.
“Beneen lu metti bu rëy moo saxoon it ci kërce ga, mooy bokk yi di dem àtte ak seen moroom. Waajal gu bare woon na ñu def ngir a faral jafe-jafe yi ci diggante way-gëm yi. Almasi bi ci boppam joxoon na ndigal yu leer ci ni war a yéegalee mbir yooyu. ‘Su sa mbokk tooñee la,’ noonu la Musalkat bi diglee woon, ‘demal wax ko njuumteem ci sa diggante ak moom rekk: su la dégg, dangaa jot sa mbokk. Waaye su la déggul, àndal ak yow benn walla ñaar ñu ci dolliku, ngir ba ci gémmiñu ñaari seede mbaa ñetti seede kàddu gu nekk dëggaloo. Te su xeebeena dégg leen, waxal ko kërce ga: waaye su xeebeena dégg kërce ga, na mel ni nit ku bokkul ak Yàlla ak juutikat ci sa kanam. Dëgg-dëgg maa ngi leen koy wax, lépp lu ngeen fas ci suuf dinañu ko fas ci asamaan; te lépp lu ngeen yiwi ci suuf dinañu ko yiwi ci asamaan.’ Macë 18:15–18.” Jëfi Yonnent yi, 304.
There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.
Am nañu ne am na lu yées ñetti seede yu juumte yu jamono ji ñuy tàmpeel benn téeméer ak ñeent-fukk ak ñeent-junne ñi ca Yuuxu Guddi ga. Bu nu fàttewul ne ci yuux ba ca guddi, dafa yagg ba du maneesa amati diwlin wi, danuy gis seede juumte ju kër gu ndaje camp bu Exeter di joxe misaal ci fànn bi ñu tàmpeele nit ñi Yàlla ñeel bés yu mujj yi, te nuy gis it ne dëgg googu mel na ci juumte Caesarea Philippi, te itam ci seede xareb Panium bi, ci aaya yi fukk ak ñett ba fukk ak juróom-benn ci Daniel saar fukk ak benn. Xëyna wax ne ñetti seede yii ay seede yu juumte lañu saxul bu baax, waaye maa ngi jëfandikoo baat boobu ndaxte juumte ji bokk na dëgg-dëgg ci àtteb Exeter ak Caesarea Philippi. Yesu dafa teg Piyeer ci biir juumteg waxi Yàlla wi benn téeméer ak ñeent-fukk ak ñeent-junne ñi di gis seen bopp ci bés yu mujj yi. Gannaaw loolu Mu joxe ndigal.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.
Te maa la caabi nguuru asamaan; te lu mu ne nga denc ci suuf, dees na ko denc ci asamaan; te lu mu ne nga yiwi ci suuf, dees na ko yiwi ci asamaan. Noonu mu sant taalibeem yi bu wóor, ba ñu bañ a wax kenn ne mooy Yeesu Almasi bi. Li dale ca jamono jooju, Yeesu tàmbalee won taalibeem yi ne war na dem Yerusalem, te sonn lu bare ci loxo mag ñi, ak saraxalekat yu mag yi, ak bindkat yi, te dees na ko rey, te bés bu ñetteel ba dees na ko dekkal. Noonu Piyeer juróom ko wetam, tàmbalee yedd ko naan: Boroom bi, Yàlla tere na ko; loolu du la dal. Waaye mu dellu, ne Piyeer: Demal sama ginnaaw, Seytaane; dangaa ma doon ndiggël, ndaxte seetoo yëfi Yàlla yi, waaye yëfi nit ñi. Matye 16:19–23.
The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.
Baatu “Exeter” mooy turu dëkk bu nekk ci Devon, Angleterre. Cosaanu turam manees na ko topp ci làkku angale yu yàgg, fa mu doon “Exanceaster” walla “Execestre.” Ñu gëm ne tur wi jóge na ci baat yu angale yu yàgg “Exe” (di tekki dexu Exe, bi dëkk ba nekk ca kawam) ak “ceaster” (li di “tata Roman” walla “dëkk bu ñu wëri tata”). Kon nag, “Exeter” tekki na mbaa “tata bi nekk ci dexu Exe,” mbaa “dëkk ba ñu wëri tata bi nekk wetu dexu Exe.” Jëfandikookat géographi bi ñu boole ak ñëw ak matug Midnight Cry ci jaar-jaaru Millerite, mooy won ab bérab bu am ndox, miy tegtal tuurug Xel mu Sell mi, ak itam benn taxawaay ba Yàlla doon yékkati fa benn mbooloom xarekat ngir yégle bataaxal bi ci àddina si, ni ko Sister White xamal nu ne demoon na mel ni ab “tidal wave.” Ab tidal wave du ndoxu dex rekk; mooy ndox mu ñu dolli doole lool.
Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.
Jaar-jaaru Millerite moo nekki laabin fukki janq yi la, te bu ñu yóbbee junni téeméeri ñeent-fukk ak ñeent-fukk ñaar ba ci mujju waxtu màndarga bi, dinañu dellu jëfandikoo màndargay yoon yi ñu xamale woon ca tambale waxtu màndarga ba, ak itam jaar-jaaru ndaje xëw-xëw Exeter bi. Ab malaaka dina wàcc ak benn bataaxal bu nattu, bi war a ñu lekk. Bataaxal boobu dina jiite jëm ci fondaasioŋ yi, te dina jànkoonte ak ñaari wàll yi ak “juróom-ñaari yoon yi” yu Levitik ñaar-fukk ak juróom-benn. Dina boole Njàngum Yeesu Kirist, mi Piyeer tekkee ni mooy nangug ne Yeesu dañoo ko diindaloon muy Kirist, ba màndargay yàlla wàccee ci melow pitax, di misaal 11 Septàmbar 2001. Dina itam boole xam-xam ne Yeesu mooy Doomu Yàlla bu sell bi, te itam ne gannaaw Yeesu soloo ci nekkam bu sell bi yaramu nit ku daanu, moo tax muy itam Doomu nit ki.
These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.
Dëgg dëgg yu jur ñaari xeetu jaamu, ni ko defe woon gannaaw 11 Sàttumbar 2001. Ñaari xeet yooyu dañoo leen tegtaloon ca Exeter camp meeting ba, ndax ca ndaje ma amoon benn tente bu ay nit dëkk Watertown taxawaloon, ñoom ñi bañoon yëgleb Buuxu Guddi gi, ni ko Samuel Snow jëfandikoo woon. Ñoo doon amal ay ndaje yu nawle, yu metti ci riir ak yëngu-yëngu ba njiitu ndaje yi Samuel Snow doon yonnee dem ci ñoom, wax leen ñu daldi wàññi seen riir. Ca camp meeting ba, am na woon ñaari xeetu nit yu feeñu, te ñoom ñépp dañoo doon wax ne ñu bokk ak ndox, waaye benn bi doon na fen, te mu doon tegtal ñi doyadi ñi amul diwlin. Kurél gi nekk ca tente bu Exeter ga moo doon mbooloom xare ba, moom mi doon dëkk ba, te itam doon tata gu dëgër, ndaxte ñoom dañoo doon misaalal yax-yax yu wow te wow yu dee yi ci Ezekiel, yi dekkaloo ni benn mbooloom xare bu mag ci yëgleb Buuxu Guddi gi.
In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
Ci jaar-jaar ba ñaari xeet yooyu feeñee, Piyeer dafa doonoon ndaw ci ñoom ñépp ñaar. Ngëmam ga mu waxoon te xamale ne Yeesu mooy Almasi bi, te Doomu Yàlla ji, ci xelmu Xelmu Sell la jóge woon, ndaxte Kirist moo ko waxoon leer nanu ne: “Yaram ak deret feeñalul la ko, waaye sama Baay bi nekk ci asamaan.” Bi Yeesu xamalée taalibé yi mbirum bant ba nag, Piyeer, mi amuloon saa si jëfandikoomu Xelmu Sell, jàpp Kirist, “daldi tàmbali koo yedd, naan: Boroom bi, Yàlla bañ na la ko; loolu du la dal. Waaye mu dellu ne Piyeer: Demal sama gannaaw, Seytaane; dangaa nekk ndombo ci sama kanam, ndaxte seetoo mbiri Yàlla yi, waaye ya nit ñi.”
The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
Yëngu xel bu metti bu Piyeer feeñaloon, méngoo woon ak jaamu yëngu yi doon am ci kër ga ca Watertown, ba Samuel Snow di yégle ndigal bi ñuy wax ne Midnight Cry. Ci boobu tolluwaay, Piyeer dafa tegtal ñi nekk ay sakku ci ñi man a bokk ci téeméeri ñent fukki junni ak ñent fukk ak ñeent. Ñi ngay sakku yooyu dafa am ab mbooloo buy yor diwlin bi, mooy Xel mu Sell mi, te mooy ndigal bi te mooy jikko ji, waaye beneen mbooloo ma amul diwlin bi. Ci jubbanti Caesarea Philippi, Kirist tambalee ubbi ne “must na dem Yerusalem, te sonn lu bare ci loxoy mag yi ak saraxalekat yu mag yi ak bindkat yi, te ñu rey ko, te bés bu ñetteel ba dekkat.”
The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”
Naqar ak xale yi fekkoon yéen talibé ya bi xew-xew yooyu matéwoon ci dëgg ci bant ba, mooy jaar-jaaru mbind mi Seriñ White jëfandikoo ngir melal naqar bu 22 Oktoobar 1844, ak naqar yi Héber yi amoon ca jàllug Géeju Xonq ba, ba xareb Farao nekk ci seen ginnaaw di tëjsi, te ndoxi géej gi nekk ci seen kanam. Seede yooyu yépp di firndeel yoonu Dibeer buy ñëw léegi, te peeñug aaya yi fukki ak ñett ba fukki ak juróom ci Daniyel fukk ak benn, di joxe seede bu jëm ci xew-xew yi jiitu yoonu Dibeer boobu. Ci def noonu itam, ñoom da ñuy tegu “cër gu wax ci waxi Daniyel te jëm ci fan yu mujj yi.”
We will continue this study in the next article.
Dina yokkute bii njàng mi ci article bi ci topp.
“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:
“Gëstu bu baax ci ay misaal ak ay li ay misaal yooyu di tektal moo indi gis-gis bii ne, ñu daajoon Kirist ca bés bu dëgg boobu ci at mi ñuy def xew-xewu yi ñu joxoon Israyil, ba ca bés boobu lañuy rey xarum Mbëkk mi. Ndax setalug kër-yàlla gi ñu misaalaloon ci Bésu Jëggal gi —muy ci bésub fukk ci weer wu juróom-ñaareel wi— du xew itam ca bés bu dëgg boobu ci at mi ñuy màggal ci misaal bi? (xool The Great Controversy, 399). Loolu, ci ni dëggu waxtu ñuy waññee ci yoonu Muusa, di 22 Oktobar. Ca ndoortel weeru ut, 1844, ca njëgalu daliifu gëm-gëm ba nekkoon Exeter, New Hampshire, ñu feeñal gis-gis boobu, te nangu nañu ko muy bés bi wax-kàddug 2300 fan yi di mat. Léebu fukki janq yi nekk ci Macë 25:1–13 am na solo bu mag — yéexug boroom céet gi, xaar ak nelawug ña doon séentu céet ga, xaacu guddi digg ba, tëjug bunt bi, ak ñeneen yi. Yégle bi ne Kirist dina ñëw 22 Oktobar, ñu ko xamoon ci turu “xaacu guddi digg ba.” “Xaacu guddi digg ba,” la Ellen White bind, “ay junni way-gëm-gëm lañu ko yégle.” Mu yokk ne:
“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’
“‘Ni muy dox buy xare gi, yokkute bu weeru [wàllu juróom-ñaareel bi] dajale réew mi. Ci dëkk ba ca dëkk, ci kër gi ca kër, te ba ci bérab yi féete ci àll ba, mu dem, ba keraak nit ñi Yàlla teeyoon ñépp yéewu bu baax.—The Great Controversy, 400.’
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
“Gaaw gu yàggul gi ñu waaree yëgle xibaar bi, bindkat yi L. E. Froom tudd dafa ko wone:”
“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
“‘Bates bàyyi na ci bind ne wax ji ca Exeter ‘daan naaw mel ni mu waroon ci laaf yi ngelaw li.’ Góor ak jigéen yi gaawoon nañu dem ci similiweer ak gaal, ci kales buy dox ak kaw fas, yeb ay pakketu téere ak kayit, di leen tas ‘lu bare ni xob yi ci otoño.’ White nee na: ‘Liggéey bi nekkoon ci sunu kanam mooy naaw ba agsi ci bépp xët bu yaatu boobu, yëgle artu, te yee nit ñi doon nelaw.’ Te Wellcome yokk na ne yokkute gi dafa génne woon mel ni ndox mi ñuy téye ci mbagg, bi mu bàyyikoo. Tool yu peex te jot ngóob, dañoo leen bàyyi taxaw, gàdd yi sax mat te dañoo leen bàyyi ci suuf si, te kenn dugulewu leen. Ñëwug Boroom bi jege woon na. Léegi amuloon waxtu ngir yooyu mbir yu àddina.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
“Naka seede ci mbind mi teew ci yëngu-yëngu bi, Ellen White mel ni melokaanu liggéey bi di gëna gaaw lool noonu:
“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….
«Gëm yi gis ne seen sikki-sakka ak seen jaaxle deñu leen dindi, te yaakaar ak fit nañu seen xol dooleel. Liggéey bi dafa sell ci yooyu ëppante yu ñuy feeñal saa su ne nit ku nekk di yëngu ci boppam te amul kàttan gu jiitéelu Kàddu Yàlla ak Xelam…. Mu yoroon mandarga yi di màndargaal liggéeyu Yàlla ci jamono ju nekk. Bëgg-bëgg bu tar buy yëngal xel kenn nekku fa bu bare, waaye li fa gën a am mooy xol bu xóot di seet boppam, wax bàkkaar, ak bàyyi àddina. Waajal ngir daje ak Boroom bi moo doon yëf wu diis ci xelu ñi nekkoon ci metit bu tar….»
“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’
“‘Ci mboolem yu mag yu jëm ci diine yi amoon gannaaw fan yi ndaw yi, benn mosul a gën a set ci ndoorte nit ak pexe Seytaane ni li amoon ci noonu waxtu bëj-gànnaar bu 1844. Ba tey sax, gannaaw ñu bare at yu weesu [1888], ñépp ñi bokkoon ci yëngu-yëngu boobu te taxaw dëgër ci kaw taxawaayu dëgg, ñu ngi sax a yëg ndikël gu sell gu liggéey gu barkeel googu, te ñu di seede ne ci Yàlla la jóge.—Ibid., 400, 401.’”
“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.
“Ci lu wone seeni liggéey gu metti bi di jot ci réew mi yépp te di indi junniy nit ci bokkug ñaareelu ñëwug Kirist, ak lu tollu ci ñaar téeméeri jawriñ yu jóge ci ay mbooloom kër-yàlla yu bare te booloo ci w spreading waawri boppam, [Xoolal C. M. Maxwell, Tell it to the world, pp. 19, 20.] kër-yàlla yu Protestan yépp ci seen biir di ko xeeb te jëfandikoo bépp jumtukaay bu nekk ci seen loxo ngir tere ngeenug gëm ni Kirist dina ñëw léegi ba mu law. Kenn dafa ragal woon a wax ci njëgalu kër-yàlla benn yaakaaru ñëwug Yeesu bu gaaw bi, waaye ci ñi doon xaar mbir moomu, mbir mi nekkoon wuute na lool.”
“Ellen White told what it was like:
« Ellen White wax jàngale ni mbir mi meloon nekk: »
“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….
«“Bépp waxtu dafa mel ni lu am solo lool te ëpp solo ci man. Dama doon xalaat ne nu ngi def liggéey ngir ba fàww, te ñi moytuul te amul seen xel ci moom nekk nañu ci gën a réy njàqare. Sama ngëm dafa leer te du lëndëm, te dama jëlaloon sama bopp diggante yi Yeesu joxe, yi am solo lool….»
“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.
“‘Ak xool yu leer te sett bu baax, ak wax nuumb gu woyof, nu dikk ci waxtu bi nu doon séentu ak ñaan. Bés bu nekk ci suba, dafa doon sunu jëf ju njëkk di wóor sunu bopp ne sunuy dund dañu jub fa kanam Yàlla. Nu déggoon ne su fekkee ne doonu yokku ci sellal, faw dina nu dellu gannaaw. Sunu yéene ci seen mbir ak ci seen kawante yokku na; nu baree ñaanandoo te ñaanalante.’
“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.
“‘Dañu booloo woon ci tool yu neex ak ci àjjana yi ngir waxtaan ak Yàlla te jébbal ko sunuy ñaan, di gis gëna leer ne moom ngi fi ak nun bu nu nekk ci biir ay mbindéefam yu bind ci natuur. Mbégtey mucc gi moo nu gëna soxla woon ndax sunu lekk ak sunu naan. Su niir yàggoon tax sunuy xel lëndëm, du nu ànd ak noflaay mbaa nelaw ba kera lañu leeral ko jaarale ko ci xam-xam bu dëgg ne Boroom bi nangu na nu.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.