In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Ci sëriñ fukki Yàlla te Njàngum Yowaan, fa ñu wonee jaar-jaari yégleb bi ñëkk ak ñaareel malaaka yi, Yowaan, ni muy misaalul askanu Yàlla ci bés yu mujj yi, dees na ko waxoon lu jiitu ne, am na waroon am benn naqar ci jaar-jaar boobu mu doon misaalal; te naqar boobu mooyoon mbir mi nekk ci jaar-jaari yégleb bi ñëkk ak ñaareel malaaka yi, bi ñu tëj ci xel ak dégg-deggu Millerit yi, ngir natt seen ngëm.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
Ba noppi bi ma déggoon ci asamaan, waxaat ak man ne ma: Demal jël téere bu ndaw bi ubbiku ci loxob malaaka mi taxaw ci kaw géej gi ak suuf si. Noonu dem naa ca malaaka ba, ne ko: May ma téere bu ndaw bi. Mu ne ma: Jël ko te lekk ko; dina wexal sa biir, waaye ci sa gémmiñ dina neex ni lewru. Noonu jële naa téere bu ndaw bi ci loxob malaaka ba, lekk ko; te ci sama gémmiñ mu neex ni lewru; ba ma ko lekee nag, sama biir wex na. Peeñu Yowaana 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Ci waase fukki, Yowaana dafay tektal jaar-jaaru jamono bi tàmbalee 11 Ut 1840, baña malaaka mu réy mi wàcc ak téeré bu tuuti ci loxoom, ba ci Njàqare gu Mag gi 22 Oktoobar 1844. Bala mu tektal ci misaal jaar-jaaru boobu, wax ji mu “déggoon asamaan” wax na ko ne bu mu lekkée téeré bu tuuti boobu, “dina wex sa biir, waaye dina neex ci sa gémmiñ ni leñ.” Njàqare gu metti googu mooy li nattu woon ngëmug ñi ñuy wax Millerite yi, te nekku woon lu gën ci ñoom ñu xam njàqare googu bala muy dikk; waaye Yowaana dafay tektal nit ñi ci mujjug àddina, ñi war a xam dëgg yi jëm ci melokaanu xew-xew yi, yi di jaar-jaaru yégleb malaaka bu njëkk bi ak bu ñaareel bi.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Jàngu bu sell bi dëggal ne am nawoon nattu bu ñu war a teg ci nit ñi ci fan yu mujj yi, te nattu boobu dina doon nattu bu sukkandiku ci lu gënuloon ñoom a xam ko lu jiitu nattu ba; waaye nekkul woon jëfandikoo gu yem-dëkk ak njàngatu Millerite yi, doonte dafa méngoo bu baax ak melokaanu xew-xew yi ñu tektal ci malaaka bu njëkk ak bu ñaareel bi, ndax juróom-ñaari dënn yi itam dañuy tektale “xew-xew yu ëllëg yi, yi dees a feeñal ci seen toftale.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Doonte neesoon na xam taarixu cosaanu Millerites yi, askanu yàlla yi ci mujjam dinañu matal benn xeetu taxawaay ak yëngu-yënguy xew-xew yu Millerites yi, waaye li nattuwoon Millerites yi, te moo gënaloon ci ñoom ba ñu bañ koo xam lu jiitu, dina doon nattu wu wuute, bi ñu indi woon ci ab cëram bu tëj ba kera ga jotoon ngir Gaynde gi cosaanoo gi ci giir Yuda ubbi Ndaje gi Yeesu Kirist, te loolu dafa am ci taarix bu nëbbu bi nekk ci aaya fukki fanweeri Daniel 11.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Li ñu tëj woon, waajal nañu ko ngir natt nit ñi Yàlla ci fan yu mujj yi, te natt boobu dina méngoo ak waymark bi fu ñu nattu woon Millerites yi, ndax ci jëfandikoo bu njëkk bi ci jaar-jaaru Millerites walla ci jëfandikoo bu mujj bi ci fan yu mujj yi, juróom-ñaari dënn yi nekkoon nañu “melokaanu xew-xew yi” “yii dinañu feeñ ci seen toftale.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Li ñu baax na xamluwul ba pare mooy ne, ni Yowaana di wone jaar-jaaru wàccug Kirist ak téere bu ndaw bi ci 11 Ut 1840 ba ci Ñàkk yaakaar gu Mag gi 22 Oktoobar 1844, noonu itam noonu la benn jaar-jaar boobu ñu ko woonale woon ak wàccug ñaareelu malaaka bi ci 19 Awril 1844. Ñàkk yaakaar bu jëkk bi man naa ko xam ni mooy ñàkk yaakaaru Yowaana, mi gannaaw ba mu lekk téere bu ndaw bi ci 11 Ut 1840, dajale ak ñàkk yaakaar ci 19 Awril 1844. Bi ñàkk yaakaar boobu agsee, ñaareelu malaaka bi wàcc na, yor “mbind” ci loxoom.
“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.” Early Writings, 247.
«Beneen malaka bu am solo woon ngir wàccsi ci suuf. Yeesu jox ko ci loxoom ab mbind, te bi mu agsee ci suuf, mu yuux ne: “Babilon dafa dànoon, dafa dànoon.” Noonu ma gisat ñi déggóowul woon, ñuy yékkati seeni bët ba ca asamaan, di seetaan ak ngëm ak yaakaar ngir feeñug seen Boroom. Waaye ñu bare dafa mel ni dañuy nekk ci xaalisug xel, ni ku nelaw; teewul man mën naa gis ci seeni kanam rëbbu naqar wu xóot. Ñi déggóowul woon gis nañu ci Mbind mi Sell mi ne ñoom dañoo nekk ci jamonoy yëgul, te war nañu xaar ak muñ ngir peeñug vision bi mat. Benn seede bi leen yonnee woon ngir xool seen Boroom ci atum 1843, mooleen yóbbu it ngir séentu ko ci 1844. Waaye gis naa ne ñi ëpp ci ñoom amuñu woon doole ju meloon ngëm ga leen marke woon ci 1843. Seen naqaru déggóowul gi dafa woyofal seen ngëm.» Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Jàngoro Millerite bi Yowaana tektal ci saar fukki bi, mooy jaar-jaari malaaka bu njëkk bi te itam malaaka ñaareel bi. Wàccug malaaka bu njëkk bi ak ndaw yiw, ak wàccug malaaka ñaareel bi ak ndaw yiw, dañuy màndargaal tàmbaliinu jaar-jaari yu seen bopp, yu ñoom ñépp mujje ci naqaru yéem; waaye Yowaana mooy más a wone gën a jub, jaar-jaaru yéppu ñaari malaaka yooyu. Sax gannaaw 22 Oktoobar 1844, ba malaaka bu ñetteel bi agsi ak ndaw yiw, naqaru yéem bi juddoo ci càgganteg 1863, dafay joxe ñetteelu seede ci ab jamono buy tàmbalee ak ndaw yiw te mujje ci naqaru yéem.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Njàqare bu njëkku bu jëfandikookat malaaka bu ñetteel bi amee ci 18 Sulet 2020 mooy méngoo ak njàqare bu njëkk bu waa Miller yi. Dëgg gu nekkoon dafa tëjju woon, ni dëggu 1844 bi Boroom bi tëjje woon ak Mu muur loxoom ci ab njuumte ci yenn lim yi, te loolu moo jur njàqare bu njëkk bu waa Miller yi. Bi njuumte boobu giseesee gannaaw loolu, njuumte boobu ubbeeku woon na, ndaxte Gaynde gu dëkk ci giiri Yuda jële woon na loxoom. Njuumte bu 18 Sulet 2020, dale na ci bañ a nangu ne loxoom jekkeesoon na ko ci 22 Oktoobar 1844, bi Mu waxe ne “waxtu dootu amati.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Bu doon yoonu Philadelphian bu njëkk ngir njëkk a dégg-dëgguloo bu malaaka bu njëkk, mbaa doon njëkk a dégg-dëgguloo bu yoonu Laodicean bu malaaka bu ñetteel, loxoom mooy tektal bi. Ci 19 Awril 1844 ak ci 18 Sulet 2020, dégg-dëgguloo boobu jur na jamono ju tasare. Ñi ñu dajale woon ci 11 Oguust 1840 walla ci 11 Sàttumbar 2001, ñu tasaaroo nañu, te gannaaw loolu Kirist tàmbalee na dajale ay nitam ña ñaareel yoon.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Moo dajale woon nit ñi tàmbalee ci 11 Sàttumbar 2001, ndax ni njàngale ci sóobug Kirist bi, mooy bi màndargay Yàlla wàcce, la tàmbalee dajale taalibeem yi, waaye du lu jiitu loolu. Gannaaw loolu, gannaaw tasaaroo, Kirist dajale nitam ñi ñaareelu yoon. Kirist dajale taalibeem yi tàmbalee ci sóobugam, te gannaaw tasaaroo ga bant ba jur, mu tàmbaliwaat dajale taalibeem yi ñaareelu yoon. Dëggu waxu yonent bi ne am na ñaareelu dajale gu tàmbalee ci Sulet 2023, nekkoon na ci ay mbir yuñu tëjoon ci 18 Sulet 2020, doonte ne loolu doon na benn cër ci jaar-jaari Millerites yi.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Ci weññeelu fukk ak ñeent ci Daniel fukk ak benn, rab bu joge ci xóot bu amul pënd mi taxawoon, rey na ñaari saxaar yi ci rabu suuf si ci atum 2020. Ci weeru Sulet 2023, Boroom bi tambalee na dajaleaat nitam yi ci jamono yu mujj yi ñaareel yoon. Jëfandikooku dajale mi dañu ko tektal ci biir taarixu Millerite bu sell bi, te ci taarix boobu am na ñaari seede yu taarix buy seede dajaleaat nitam yi ñaareel yoon. Yoonu dajale bi mooy benn mbir mu yégleel teññ buñ ko tëj ba ci weeru Sulet 2023. Liggéeyu dajaleaat nitam yi ñaareel yoon mat na ci biir taarixu xareb Ukraina, lu jiitu wax ji ñaareelu tànneefu juróom-ñeenteelu njiitu réew mi, mi bokk ci juróom-ñaari yi.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
Ci 11 su weeru at 1840, Boroom bi dajal na yëngu-yëngu Millerite, te Mu màndargaal na boobu ndaje ci yëgleb kàrtu 1843 bi, bi ñu siiwaloon ci weeru me 1842. Kàrt boobu moo doon yégleb wu njëkk, ndaxte ca jamono jooju Moo doon tabax fondamaaŋu kër-u-màggal Millerite bi. Wàccug malaaka mi ci Peeñu Yàlla, saar 10, ci 11 su weeru at 1840, dafa méngoo ak sóobug Kirist, mi, ci yeneen mbir yi, màndargaale tàmbali Kirist ci tànn taalibeem yi.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Ak woo Yowaana ak Andare, ak Simoŋ, ak Filib ak Nataanael, taxawoon nañu tambalee tërali màndargay jëfandikooki kërceen. Yowaana jublu na ñaari taalibeem ci Kirist. Gannaaw loolu kenn ci ñoom, mooy Andare, gis na magam góor, woo ko ci Musalkat bi. Noonu itam ñu woo Filib, mu dem seet Nataanael.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
Liggéeyu William Miller dale ci waxtu mujj ma tàmbalee ci atum 1798, ba ci 11 Awril 1840, dafa doon wone liggéeyu Yaxya miy Sóob; waaye bi malaakam Peeñug Yàlla fukki wàll wàccee, ni ko wonee ñëwug Xel mu Sell mi ci sóobug Almasi bi, Boroom bi “dajale” na taalibeem yu njëkk yu mu samp. Ñaari seede yii dañuy xamle ne Almasi moo dajale nitam yu bés yu mujj yi ci 11 Sàttumbar 2001, bi malaakam Peeñug Yàlla saraxle bennoog fukki ak juróom ñett wàll wàccee; waaye ni ko deme woon ak Millerite yi, war nañu leen a nattu ak benn cër bu bokk ci juróom ñaari dëgg yu riir yi ñu téye woon, te gannaaw loolu Boroom bi dina dajale nitam yi ñaareel yoon.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Ñaareelu ñaari bi ci nit ñi Yàlla ci mujjub fan yi tàmbalee na ci jaar-jaaru bind bi tektale ci mujj ga sax ci aaya fukk ak benn bi, ci saraxale fukk ak benn bi ci Daniel, bala jàllug Putin ci kaw Ukraine, te it bala aaya fukk ak ñaar bi fa seedeb Putin ak Russie ci kàddug wax ju yonent bi di jeex. Kon nag Daniel saraxale fukk ak benn, aaya fukk ak benn, méngoo na ak Apokalips saraxale fukk ak benn, aaya fukk ak benn, ndaxte fa lañuy delloo ñaari seede ya ci dund.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Ci biir jullit Millerite, Boroom bi tàmbalee dajaleaat ay nitam ñaareel yoon gannaaw naqar ba amee 19 Awril 1844, te li Boroom bi jëfandikoo ngir dajaleaat ay nitam ca jamono jooju mooy xam ne dañuy matal waxtu biir bu léeg làqu ci léebu fukki janq yi ci Macë sapit 25, ak itam Habakuk sapit 2. Ngir Millerite yi man a xam seen nekkin te dellusi, waroon nañu xam seen bopp ni ñu feesaloo ci Kàddug Yàlla gu wax ci lu beesul. Soxla woon nañu gis ne ñoom ñooy nit ñi Yàlla moom, wuute ak ñi woote seen bopp ne ñoom ay nitam lañu. Bi muy dajaleaat ay nitam yu naqar, dafa doon joxe misaal bu raaya bi yékkati ngir xeet yi dul Yawut yi, te noonu di fësal bu baax wuute gi nekk diggante ay nitam yu dëgg te naqar, ak ñi rekk woote seen bopp ne ñoom ay nitam lañu.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Te bés boobu dina, menn reenu Yese dina am, te mu taxaw ni ràññeeñu ngir xeet yi; ay xeet yu dul Yawut dinañu ko seet; te bànneexam dina màgg te am ndam. Te bés boobu dina xew ne Boroom bi dina yokkati loxoom ñaareelu yoon ngir delloo desitu askanam, ñi des, jógé Assiri, ak Misra, ak Patros, ak Kuus, ak Elam, ak Sinar, ak Hamat, ak dunu géej gi. Te dina yékkati ràññeeñu ngir xeet yi, te dajale ñi ñu dàqeel ci Israayil, te boole ñi tasaaroo ci Yuda jógé ñeenti cér yu àddina si. Esayi 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Bi yonent Yermiya diir ñi gëmoon te ñàkk yaakaar ca 19 Awril 1844, mu wone ne dootul bokk ak “mbooloom ñi ree,” ñiy jëfandikoo yégle bu lëndëm bu 1843 ngir firndeel ne ñi Yermiya diir daan ay yonent yu dul dëgg lañu.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Waxuma toog ak mbooloom ñi di ñaawal, te béguma; ma toogoon ma doŋŋ ndax sa loxo, ndaxte yaa ma feesaloo mer. Jérémie 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“Ndajjey ñi di reere” ga dafa génne ñi Yeremiyaa doon tegtal.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“Ñu baree ñu fitnaal leen ndax seen bokk yu amul ngëm. Ngir sax ci seen daraja ci biir kerk bi, am na ñenn ñi nangoo ne noppi ci seen yaakaar; waaye ñeneen daj nañu ne sellaayu xol ci Yàlla tere leen, ba ñu nëbb dëgg yi Mu dénk seen wor. Du ñu néew ñi daggale leen ci booloom kerk bi ndax dara lu dul ne ñu wax seen ngëm ci ñëwug Kirist. Kàdduy yonent bi nekkoon lu am solo lool ci ñi muñ nattu seen ngëm mooy lii: “Seen bokk yi leen bañ, te dàq leen ndax sama tur, nee nañu: ‘Na Boroom bi am ndam’; waaye Moom dina feeñ ngir seen mbégte, te ñoom dinañu rus.” Esayi 66:5.” The Great Controversy, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Bu Boroom bi yékkati màndarga ngir xeeti neen yi, dina ame bu Mu yóbbóo loxoom ñaareelu yoon ngir dajale desitug ay nitam, ñoom ñi di ñiñu génnee ci Israayil. Ñoom lañu doon ñi toogatul ci “mbooloom ñi ree.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“Rapu Jese” mooy misaalal ñaari xeetu deret, benn muy ci Yawutéef ak beneen xeetu deret bu jóge bitim Yawutéef, te day tegtal du rekk xeetu deretu Yeesu, waaye itam mooy misaal boole kawee gi ak nit, ndaxte bannera bi ñuy yékkati day tegtal nit ñi ñu tàmpee ba fàww ci xaalis ak xexperience bu boole kawee gi ak nit, te loolu itam ñu ko tegtal ci aaya fukk ba ci Daniel saar fukk ak benn, jaarale ko ci misaalu “këru réy”. Ci aaya fukk ba, waxtu tàmpeelu téeméer ak ñeent-fukk ak ñeenti junni nit ña ñuy tekki ci xam-xamu yonent gi ci mbirum këru réy, mooy bopp bi. Ci taarixu aaya fukk ak benn ba ak Xareb Ukrain, Boroom bi yóbbuwaat na loxoom ñaareel yoon ngir dajale ñi ñu génne woon, ñi romb nañu ci yaakaaru ñàkk.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Kon, ak seede Daniel fukk ak benn melokaan gu doxal, nu faram ci duggug paapas bi ci nettali yonent yi, lu jiitu yoonu Dimaas. Gis nanu liggéeyu bëñu Républicain bi, mi Trump di wone, ba mu nekk juróom-ñettal bi, te bokk ci juróom-ñaar yi, te mu tàmbali liggéeyu boole kërce ak réew. Am nanu sàrtu bëñu sàccu bu Protestaŋ bi, ni ko Makkabe yi di wone. Ci benn nettali mboolem boobu mi ay aaya yooyu di wone, nu jëfandikoo sàrtu juróom-ñaari dënn yi, mi itam di sàrtu léebu fukki janq yi, di xamle xibaaru téeméeri ñent-fukk ak ñent-ñaar junni, noonu itam sàrtu ñetti malaaka yi, yi melaxal liggéeyu dëggu bëñu Protestaŋ bi. Benn ci xew-xew yi ñeel bëñu dëggu Protestaŋ bi ci nettali boobu mooy ñaareel dajale bi.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Ñaareelu ñaareel bi am na ci jaar-jaaru yégleb malaaka ñaareel bi, te itam am na ci jaar-jaaru malaaka ñetteel bi dale ci 1844 ba 1863, di sas ñaari seede yu jóge ci jaar-jaaru Millerite ngir wone ne Boroom bi yóbbuwaat na loxoom ñaareel yoon ngir dajale juróomam ju tasaaroo.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“23 Sàttumbar, Boroom bi won na ma ne Mu yaatal na loxoom ñaareelu yoon ngir jotaat desital xeetu askanam, te war nañu yokk ba ñaari yoon sunuy jéego ci jamonoy dajale bii. Ci jamonoy tasaaroo ga, Israayil dafa ñu ko dóor te xàccat ko, waaye léegi ci jamonoy dajale bi Yàlla dina faj te takk ay gaañam ci askanam. Ci jamonoy tasaaroo ga, jéego yi ñu doon def ngir siiwal dëgg gi amoon nañu doole bu néew lool, te jotuloon lu bare mbaa dara; waaye ci jamonoy dajale bi, bu Yàlla teggee loxoom ngir dajale askanam, jéego yi ñuy def ngir siiwal dëgg gi dinañu am seen njariñ ji ñu leen digale woon. Ñépp war nañu bokk benn te am farlu gu tar ci liggéey bi. Gis naa ne dafa baaxul ci kenn mu dellu ci jamonoy tasaaroo ga ngir jël fa misaal yu nuy jiite léegi ci jamonoy dajale bi; ndax su fekkee ne Yàlla deful nu léegi lu gën a bare li Mu defoon booba, kon Israayil du dajale mukk.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Ci mën nekk ci gëstu gu mujj gi ci Early Writings, Sëster White leeral na wax ji ñu waxoon fii ci kaw.
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. Gis-gis ne Boroom bi ‘joxoon na loxoom ñaareelu yoon ngir jotaat yeneen nitam yi des,’ ci xët 74, mu ngi jëme rekk ci booloo ak doole ga nekkoon benn yoon ci biir ñi doon xaar Kirist, te itam ci ne tambaliwoon na boolooaat ak yékkatiwaat nitam.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Jàngoro yu sell yi ci juróom-ñaari thunder yi teeru ci 11 Ut 1840 ba 22 Oktoobar 1844, dafa misaal jàngoro yu sell yi ci 22 Oktoobar 1844 ba ci bàkkaaru wàññiku 1863. Sàrt ci sàrt, jàngoro bu njëkk bi dafa doon misaalu janq yu xel, te rëdd bu ñaareel bi dafa doon misaalu janq yu ñàkk xel. Ñaari jàngoro yii ñoom ñépp tambalee nañu bi malaaka bu wàcc ak benn yëgle bu waroon a lekk. Ñëwug malaaka bi ci ñaari jàngoro yi ñoom ñépp moo tambale jéemantu buy jur tasaaroo, te ci atum 1849, dañoo doon won Sister White ne Boroom bi mi ngi dellu joxaat loxoam ñaareel yoon, yoon wi jii ngir dajale ñi tasaaroo woon ci 22 Oktoobar 1844.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Ñu tas nañuwoon ndax Njàqare bu Mag bi, ni ñi am xel ña tasoon 19 Awril 1844 ndax seen njëkk njàqare. Ñaareelu dajale bi won na ne Boroom bi “tàmbali naaat na booloo ak yëkkatiwaat ay nitam.” Ci ñaareelu dajale boobu, liggéeyu Boroom bi dafay boole yékkati ab ràkkaay, buy wone benn ci benn ci kaw yégle bi, te seen nit-ku-nekk booloo na ak Yàllaam. Jëmu ràkkaay boobu mooy woo juróomi gàllankooru Yàlla génn Babilon, te loolu mooy am bu góor ak jigéen gissee ràkkaay bi.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Mboolem bi mooy mbooloom xarekat yi ñi booloo seen nit ku doon ak Yàllaay Kirist ci jamono nattu yoonu Dibeer. Noonu, ñaareelu dajale gi tegtal “reenu Jese,” dinañu ko yékkati, te muy yëngu ak ñaari misaal yu yonent yi ci Rut, jigéen buy bokk xeet yu dul Yawut te mboolem bi dajale ko ci booloo ak Bowas, te moom mooy misaal bu ñeen fukk ak ñeent fukki junni, te itam misaal bu Njotkat bi, mi feyeen njëgël gi ngir Rut, te nekkoon ay mbokk mu gëna jege. Ci jëmoonoo tabax nitange Yàllaay Kirist ak yaram wu réer wu nit ñi, Mu doon sunu mbokk mu gëna jege. Mboolem bi ñu yékkati mooy ñi ñu booloo ci boppam ndax yégle bi, ñi matal liggéeyu boole seen nit ku doon ak Yàllaay Kirist lu jiitu yoonu Dibeer.
We will continue this study in the next article.
Dina ñuy kontinee xam-xam bii ci jëfekaay bi ci topp.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“Njariñu Biibël bi di gën a yokku ak njàngam. Fu jàngkat bi mën a jublu, fa lay gis xam-xamu Yàlla gu dul jeex ak mbëggeelam di feeñ.”
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
“Solo waa yu Yawut yaamagul bu baax amul ñu ko xam ba noppi. Dëgg yu yaatu te xóot ñooñu dañu leen wax ci misaal ci ay xew-xewam ak ay ràññeeyam. Xibaaru jàmm moo di caabi bi ubbi ay kumpaam. Jaarale ko ci xam-xamu pexe mucc gi, dëggam yi dañuy ubbiku ci xel. Gën na lu nu ko bëgg, mooy sunu yelleef ngir nu xam mbir yii yéemu. War nanu xam mbir yu xóot yu Yàlla. Malaaka yi bëgg nañu xool ci dëgg yi ñu feeñal nit ñi, ñiy seet Kàddug Yàlla ak xol bu tuub te torox, di ñaan ngir gëna am guddaay, yaatuwaay, xóotaay ak kawewaay ci xam-xam bi moom rekk man a joxe.”
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Bi nu jege ci mujjeem jëfandikoo gi ci jaar-jaari àddina bii, waxi Yàlla yu jëm ci fan yu mujj yi daan nañu laaj sunu gëstu ak sunu xam-xam bu gën a bare. Tere bu mujj bi ci Mbind mi Sell mi ci Kóllëre Gu Bees gi fees na ak dëgg yu nuy soxla a xam. Seytaane dafa gumbaal xel yu bare, ba tax ñu kontaan ci bépp layu ngir bañ a def Pexe mi di seen tere njàngum. Waaye Kirist jaarale ko ci ay jaamam Yowaana, fee mu xamale li di am ci fan yu mujj yi, te Mu ne: ‘Ku jàng moo barkeel, ak ñiy dégg waxi waxi ci kàddug wax jii, te sàmm yi ci bindu bi nekk.’ Pexe 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Lii mooy dund gu dul jeex,’ Kirist nee na, ‘maanaam, ñu xam Yow, Yàlla juy dëgg doŋŋ ji, ak Yeesu Kirist, ki Nga yónni.’ Yowaana 17:3. Lu tax nu xamul njariñu xam-xam bii? Lu tax dëgg-yu màgg yii diul tàkk ci sunu xol, di yëngu ci sunu tuñ, te di feesal sunu jëmm ju bépp?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
“Ci nu nu joxe Kàdduam, Yàlla may na nu moomeel bépp dëgg gu am solo ngir sunu mucc. Junni ay nit nànd nañu ndox ci yooyu teen yu dund, waaye amul genn wàññiku ci li ñuy joxe. Junni ay nit teg nañu Boroom bi fa kanam, te ci gis ko, soppeeku nañu ngir mel ni moom. Seen xel dafa tàkk ci biir ñoom bu ñuy wax ci jikkoom, di nettali li Kirist doon ci ñoom, ak li ñoom doon ci Kirist. Waaye way seetkat yooyu da ñu beesul yàgg yi mag te sell yii. Junni yu gën a bare mën nañu bokk ci liggéeyu seet ba xam kumpay mucc. Bu ñuy xalaat bu baax ci dundug Kirist ak jikkoomu ndawam, leeray ndëgg dina tàbbi gën a leer ci bépp jéem-jéem ngir gis dëgg. Bépp seet bu bees dina feeñal lu gën a neex te gën a xóot li ba tey ubbiwul. Mbir mi amul àpp. Njàngum bindoo gu Kirist ak nit, saraxam bujot, ak liggéeyam bu muy rammukat, dina ñàkkadi xelu taalibe bu farle ba keroog jamono di jeex; te bu xoolée asamaan ak ay atam yu ñàkk lim, dina wax naan, ‘Mag na kumpag ragal Yàlla.’”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
«Ci dëgg, dina xam li nu doon man a jot fii su nu jote woon leer gi ñu manoon a am fii, te loolu dina ubbi sunu xel. Mbir yi aju ci njot gi dinañu jëfandikoo xol yi ak xel yi ak làkk yi ñi ñu jot ci njot bi diirub jamono yu dul jeex. Dinañu dégg dëgg yi Kirist bëggoon a ubbi ay taalibeem, waaye ñoom amuñu woon ngëm gu leen manal a jàpp. Ba fàww ak ba fàww, gis-gis yu bees ci matug ak ndamu Kirist dinañu feeñ. Ci jamono yu dul am àpp, Boroom kër gu takku bi dina génne ci alalam yeneen mbir yu bees ak yu yàgg.» Christ’s Object Lessons, 132–134.