In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Ci ay mbind yi weesu, daan nañ tudde ay xaaj yu nekk ci Spirit of Prophecy, yi jëfandikoo ngir wone ab diir bu jëm dale 11 Sàttumbar 2001 ba keroog Miikael di taxaw te ay natangu nit ñi tëju. Ci biir boobu diir, am na ay misaal yu néew yu ci waxi yëgle yi, yu wone liggéeyu Kirist bu mujj bi mu def ci Kër gu Gëna Sell gi.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Liggéeyu Kirist ci kër yu sell yi dees na ko won ci gis-gisu dexu Ulai bi ci Daniel sapit 8, te Sœur White xamal na nu ne gis-gisu dexu Ulai bi mungi léegi ci yoonu mat. Liggéey bu mujj bi ñuy matal ci kër yu sell yu asamaan yi, te muy li léegi di am ci yoonu mat, dees na ko tekki ci ay baat yu wax mbirum yonent yi yu bare. Dees na ko tekki, ci yeneen misaalu yonent yi, ni jamonoy tëj bi, taw bi mujj bi, liggéeyu mujj ci mucc gi, ak setalu kër gu sell gi. Am na solo lool ñu boole baat yooyu, te itam ñu teg leen ci seen jamono ju jaar yoon ju baax.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
«Ci jamono booba, bi liggéeyu musiba may jëm ci jeexitalam, metit dina dikk ci suuf, te xeeti àddina yi dinañu mer; waaye dees na leen téy ngir bañ a tere liggéeyu ñetteelu malaaka bi. Ci jamono booba, “taw bu mujj bi,” wallaal yeesal gu jóge ci kanamu Boroom bi, dina dikk ngir jox doole baat bu réy bu ñetteelu malaaka bi, te waajal gaayi Yàlla yi ngir ñu mana taxaw ci jamono bi juróom-ñaari musiba yu mujj yi di tuuru.» Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“Liggéeyu ñetteelu malaaka bi” itam mooy “liggéeyu mucc gi,” mi di waajal “gaayi Yàlla yi ngir ñu man a taxaw ci jamonoy ba ñaareel-fukki fitna yu mujj ya di tuuriku.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Xeet yi mer nañu, te sa mer agsi na, ak waxtu ndeyjoor yi ngir ñu àtte leen, te ngir nga jox sa xéwël sa jaam yi, yonent yi, ak gaayi Yàlla yi, ak ñi ragal sa tur, ndaw ak mag; te ngir nga alag ñiy alag suuf si. Peeñu 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Xeeti yi mer, laata xelalug jëfandoo jeex (te booba la meru Yàlla di tuur), waaye bi xeeti yi meree, dañuy leen itam “téy ci biir.” “Waxtu” wi xeeti yi di mer, moo firndeel tàmbali liggéeyu mujj gi ci mucc, te liggéeyu mujj gi ci mucc mooy sëllal nit ñi Yàlla.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Ñi dëgg dëgg askanu Yàlla, ñi yor xel mi ci liggéeyu Boroom bi ak muccug bàkkaar-kat yi ci seen xol, dinañu gis bàkkaar saa su nekk ci dëgg-dëggam, ni muy bàkkaar. Dinañu taxaw ba fàww ci wetu jëfandikoo bu takku ak bu leer ngir bàkkaar yi di yomb a wër askanu Yàlla. Rawatina ci liggéey bu mujj bi ngir kërceen gi, ci jamonoy tëj biñuy tëj 144,000 ña ñuy taxaw akul benn tooñ kanamu gànguna Yàlla, dinañu yëg ba xóot njubadi yu askan wi wax ne moom la Yàlla. Lii yonnee na ko bu dëgër ci misaalu yonent bi ci neexal liggéey bu mujj bi, ci nataalu góor ña, ku nekk ak jumtukaay bu rey ci loxoom. Kenn ci seen bi dafa soloon lini, te amoon ndabalu bindkat ci wetam. “Noonu Boroom bi ne ko: Jàllal ci biir dëkk bi, ci biir Yerusalem, te nga tënk benn màndarga ci jë yi ci kanamu nit ñi di naqar te di jooy ngir bépp njàqare yu ñuy def ci biiram.” Testimonies, volume 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Xeeti yiñ leen téye ngir bañ a tere lakkal gi ñeel ñaari fukk ak ñeent junni ak ñeenti téeméer ak ñeent-fukk ak ñeent. Ci Peeñu gi, saar 7, xeeti yi mer te ñu leen téye, dafañu leen feeñal ni ñeenti ngelaw yu ñu téye ci waxtu woowu sax; te waxtu woowu, lu leer la ne, ab diir lañu ko jëfandikoo ngir xamle ko.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Léegi Seytaane dafay jëfandikoo bépp pexe ci bii jamono ju tàngu ci màndarga ngir bàyyi xeli askanu Yàlla sore dëgg gi nu nekk léegi, te ngir tax ñuy di yëngu-yëngu. Gis naa ab muur bu Yàlla doon laale ci kaw askanam ngir aar leen ci waxtu njàqare gi; te bépp bakkan bu sax ci dëgg te sell ci xol mooy a war a muurandikoo ak muurug Aji Kàttan gi.”
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
«Seex bi xamoon na loolu, te mu ngi doon liggéey ak kàttan gu réy ngir dugal xel yi nit ñi gën a baree ci la mu manoon ngir ñu sax ci di wërante te bañ a dal ci dëgg gi. …»
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
«Maa gis ne Seytaane doon liggéey ci yoon yii ngir wesu, naxal te yóbbu fu sore nit ñi Yàlla, ci jamono jii nag bu ñuy tëj. Maa gis ay ñenn ci ñoom yu taxawul bu baax ci dëgg gi nu nekk ci moom léegi. Seeni óom dañoo doon yengu, te seeni tànk di tuuti, ndaxte ñoom dañu taxawul bu wér ci dëgg gi, te muurug Yàlla Aji Man ji mënul woon a tàmbali ci seen kaw, ba ñuy nekk noonu di yengu.»
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
«Seex bu doon jëfandikoo mboolem ay pexeem ngir téye leen fa ñu nekkoon, ba kera gi màndarga ji weesu, ba biirub aar bi ñu dal ci kaw askanu Yàlla, te ñu dem baña am benn kërug aar ci mer mu tàmbali Yàlla ci juróom-ñaari musiba yu mujj yi. Yàlla tàmbali na denc biirub aar bii ci kaw askanam, te léegi dinañu ko dal ci kaw ñépp ñi war a am kërug aar ci bésub rey gi. Yàlla dina liggéey ak doole ngir askanam; te dinañu may Seex itam mu liggéey.» Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Rakku White bind na wax yii at mi ci atum 1851, juróom-ñett at la woon bala nit ñi Yàlla di moom duggee ci xaalisu Laodise, te ñu yéexal jëfandikoo sell bi ndax dañoo bañ leer gu gën a yaatu gu “juróom-ñaar yi.” Leer googu dinaa yokk te matal liggéeyu Yàlla ci sutura ay nitam ba noppi, bala juróom-ñaari musiba yu mujj yi. Waaye, nit ñi Yàlla di moom dafañu fippu, te ñu teg leen ci wërante ci màndiŋu Laodise, ni ko fippug Israayil bu yàgg ba noppi ak seeni wërante ci màndiŋ mi doon misaal. Ñaata ci ñi fippuwoon ci Israayil bu yàgg lañu duggee ci Réew mi Digoon? Ban xaaj ci Biibël bi, walla ci Xel mu Yàlla jox, moo wax ne am na benn Laodiseen bu dees a musal? Tontu bi mooy, “Benn dara!” ndaxte ab Laodiseen réy na ni ñi ci Israayil bu yàgg dee ci màndiŋ mi.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Màndargaal ñaari fukk ak ñent ñaari junni nit ñi mooy ab jamono, te mu tàmbali bu ñeenti malaaka yi téyee ñeenti ngelaw yi, te loolu it mooy bi xeeti yi mer, waaye dañu leen téye ba ñu bañ a jéggi dayo. Ci jamonoy màndargaal googu Yàlla di waajal ay nitam ngir ñu mana taxaw ci jamonoy juróom-ñaari mbaa yi mujj yi, te waajal googu dañu ko fésal ni muy jël “ab muur” daldi ko sàng ci kaw nitam ñi, te it dañu ko fésal ni muy mattal liggéeyu mucc gi ak ni muy jeexal liggéeyu ñetteelu malaaka bi. Waajal gi ñuy fésale ak lépp luy misaal yii, daldi sukkandiku ci nangu “dëggu jamono jii.”
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Ñi dul takku ci “dëg dëggu jamono jii” ak gu baaxul, ñoom lañu doon “yëngu-yëngul,” ndax seeni xel nekkul woon ci “dëg dëggu jamono jii.” Moom bind na ne mu “gis na ñenn ñi taxawul woon ak doole ci dëg dëggu jamono jii. Seen bëttey tìit nañu woon, te seen tànk yuuy, ndaxte sampuñuwoon bu dëgër ci dëgg gi, te muurug Yàlla Boroom Kàttan gi mënul woon a jël ci kaw ñoom fekk noonu lañuy yëngu.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
“Dëgg-dëggu jamono jii” mooy li jox “mbubb mi muy aar”, te “mbubb mi muy aar” moom itam dañu ko tekki ni “sàndu Yàlla bi.” “Sàndu Yàlla bi” dafa amoon ay misaal ci deret ji muur bunt yi ca kërug Hebre yi, ba tax malaakam alagane bi daldi weesu kër yi bunt yaamoon “muuru” ak deret ji. “Mbubb mi muy aar” mooy “sànd bi”, te “sànd bi” dañu koy matale ci “dëgg-dëggu jamono jii.”
Sanctify them through thy truth: thy word is truth. John 17:17.
Sellal leen ci sa dëgg; sa kàddu mooy dëgg. John 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Bépp yéene gu beesal yépp am na woon seen mbirum bopp bu leen jagleel, te mbirum yëngu-yëngu beesal bu ñetti téeméer ak ñeent-fukk ak ñeent junni nit ñi mooy “Islaam bu ñetteelu musiba bi”. “Dëgg gu fi nekk léegi” ci fan yu mujj yi mooy Islaam bu ñetteelu musiba bi.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Mbind mi dañuy ubbi baaxaatu Yàlla ñi bokk ci askanu Yàlla. Njàngale wu dëgg amoon na yàgg, te dina sax a am, bu mën a jëfandikoo ci xeebat bu nekk.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Lii mooy “bataaxal” bu dëggu jamono jii di tëj nit ñi Yàlla ci fan yu mujj yi, te waxtu tëj gaññu nga ko mel ni muy tàmbali bi ñu téyee ñeenti ngelaw yi. Xeeti àddina mer nañu 11 Sàttumbar 2001, te ca jamono jooju la tëjug téeméeri junni ak ñeenti-fukk ak ñeenti junni ñi tàmbalee, ndax ndox mujj mi, mi di “ab bataaxal”, tàmbalee ubbeeku.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
«Yàlla ubiloon na Yowaana ay màndargay yu xóot te fees ak yéem ci njàngum mbooloom gëmkat yi. Mu gisoon na taxawaayu nit ñi Yàlla, seeni musiba, seeni xeex, ak seen mucc gu mujj. Mu bind na yégle yi mujj yi war a matur mbaat mi ci suuf, muy benn mbootaay ngir dencukaayu asamaan, walla muy ay takk ngir safara alag. Ay mbir yu am solo lool lañu ko feeñaloon, rawatina ngir mbooloo mu mujj mi, ngir ñi dëppoo ak bàkkaar ba jëm ci dëgg gi man a jàng ci musiba yi ak xeex yi nekk ci kanam. Kenn soxlaatu ci nekk ci lëndëm ci lu nar a dal ci kaw suuf si.» The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Ba xeet yi meroon, ñu tereleen itam ci benn yoon, te “taw bu mujj bi” tàmbali na wow; te taw bu mujj bi mooy yégle gu “dëggu jamono jii”, gi di rëj nit yi Yàlla moom.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Liggéey bi nekk ci Battle Creek, moom itam dafay topp benn taxaw buy ni mel. Njiit yi nekk ci sanitarium bi dafañu boole seen bopp ak ñi amul ngëm, ba jox leen ndar ci seeni kureel, bu baaxee bu ñaawee; waaye loolu mel ni ñuy liggéey ak seeni bët tëj. Ñoom amuñu xel mu leer ngir xam li mën a dal ci sunu kaw saa su ne. Am na fa ruu bu jaaxle, bu xare ak tuuru deret, te ruu boobu dina yokku ba ci jeexital jamono ji. Bu gaaw ni nit ñi Yàlla moom a teg sello ci seen jë, —du benn sello walla mandeŋ bu nit man a gis, waaye mooy ñu dëkk ci dëgg gi, ci xam-xam ak ci ruu, ba kenn du leen man a yëngal, —bu gaaw ni nit ñi Yàlla ñuñu sellee te waajal ngir yëngu-yëngu ba, kon dina aksi. Ndaxte sax tambali na ba noppi. Léegi àttey Yàlla ñu ngi ci kaw réew mi, ngir artu nu, ba nu man a xam li di ñëw.” Manuscript Releases, voliyum 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
“Rëcc gi” mooy “taxawu bu dëgër ci dëgg.” Ci jamono ju jëm ci rëcc gi, bind na ne: “Am na fa xel mu metti, xelug xare ak tuur deret, te xel woowu dina yokku ba ci mujjug jamono ji.” Bu xeeti adina yi meree, dees leen tere; waaye “xare ak tuur deret,” yi ñu melal ni ñeenti ngelaw yi, “dina yokku ba ci mujjug jamono ji.” Lislaam bu ñetteelu Yàqub ga di yokk ndànk-ndànk xareem ba ci mujjug jamono ji, te xam-xamu yonent bi ci ne Lislaam mooy “mbir mi gën a am solo” ci yeesalug ñaar-fukki junni ak ñeenti junni yi, itam dina yokku ci benn jamono boobu. Yokku gu ndànk-ndànk, gi Lislaam di amale, dem na ànd ak tuurug taw bi mujj, ci benn diir boobu sax, ndaxte taw bi mujj “bataaxal” la.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Nit ñi ñu fal ci diw, ñi taxaw ci wetu Boroom suuf si bépp, am nañu bopp saasa bañoon woon Seytaane bi mel ni kerub buy muur. Jaarale ko ci mbindaan yu sell yi wër gànguneem, Boroom bi dafa saxal jokkoo ju dul dog ak waa suuf si. Diw wurus wi mooy ndawlu yi Yàlla di fey lampi gëmkat yi ngir bañ a tàkkiku ba noppi. Su fekkee ne diw ju sell jooju ñëwulee asamaan ci yégle yi Xelum Yàlla, doxalin aay yi mbaa bon yi daan nañu moom gépp nit ñi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Yàlla dañuy ko toroxal bu nu nanguwul yégle yi mu nu yónni. Noonu nag, dañuy bañ diwlin wurus wi mu bëggoon tooyal ci sunuy xol ngir mu jott ci ñi nekk ci lëndëm. Bu wax ji agsee ne: ‘Xoolleen, boroom séet bi ngi ñëw; génnleen ngir daje ak moom,’ ñi nanguwul diwlin ju sell ji, ñi sàmmewul yiwug Kirist ci seen xol, dinañu gis, ni jigéen yu ñàkk xel ya, ne waajaluwuñu ngir daje ak seen Boroom. Amuñu ci seen bopp kàttan gu ñuy ame diwlin ji, te seen dund dañu yàqu. Waaye bu ñaanee Xelum Yàlla ju Sell ji, bu nu ñaane bu baax ni Musaa defee ne: ‘Wone ma sa ndam,’ mbëggeel Yàlla dina fees ci sunuy xol. Jaarale ko ci bant yu wurus ya, diwlin wurus wi dinañu ko jot. ‘Du ci doole, du ci kàttan, waaye ci sama Xel la, wax na ko Boroom mbind mi.’ Ci nangu leer yu xonq yi Jóotna gu Jub gi, doom yi Yàlla ñuy leer ni lamp yi ci àddina si.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Taw bi mujj bi tambalee di “ferax”, te ci mujj muy yokku ba nekk ndox mu tuuru bu mat sëkk. “Ferax” bu taw bi mujj mooy li ñuy wax ne taw baa ngi “ñu koy natt”, te tuur gi bu mat mooy bi ñu koy tuur “akul natt”. Sœur White wax na leer ne am na jamono bu taw bi mujj di wàcc, te am ñi koy jël, te am ñeneen ñi ko jotul. Ca jamono ja, taw baa ngi “ñu koy natt”, walla muy “ferax”.
Some people will recognize that something is happening, but it will only frighten them.
Am na ñu ne daraa ngi xew, waaye loolu du leen def ludul ragal.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
«Dafa am solo ci biir jàngu yi am na am won wu yéeme ci kàttanu Yàlla, waaye du jéggi ci ñi suuluwuñu seen bopp ci kanam Boroom bi, te ubbiwuu bunt xoluñu jaarale ko ci nangu bàkkaar ak tuub. Bi kàttan googu di feeñ, gi leeral suuf si ak ndamu Yàlla, ñoom dinañu gis ci moom lu rekk nga xam ne, ci seen gumba gu leerul, dañu ko yaakaar ne lu wéradi la, lu seen ragal di yëngu, te dinañu takku ngir weddi ko. Ndaxte Boroom bi du liggéey ni ñoom seeni yaakaar ak seen misaal di ko bëggée, dinañu ñàkk jàppandikoo liggéey bi. “Lu tax,” lañuy wax, “nu bañ a xam Xelu Yàlla, te nun nekk nañu ci liggéey bi lu bariy at?” Ndaxte tontuwuñu ci artu yi ak ñaan yi nekk ci yégle yi Yàlla, waaye sax ci di wax ne: “Maa ngi bare alal, yokku naa ci yëf, te soxlawuma dara.”» Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Ñu bare dañoo yàqu ci lool ci jot ndox mu njëkk mi. Jotewuñu mbooleem njariñ yi Yàlla waajaloon noonu ngir ñoom. Ñuy yaakaar ne li ci des dinañu ko mottalee ci ndox mu mujj mi. Bu bare-barey yi gën a bare ci yiw ñëwee, dañuy bëgg a ubbi seen xol ngir jot ci moom. Dafay nekk njuumte bu réy lool. Liggéey bi Yàlla tàmbalee ci xol nit, ci jox ko leeram ak xam-xamam, war na sax ci dem kanam. Képp ku nekk war na xam soxlaam ci boppam. War nañu wéex xol bi ci bépp sobé, te sellal ko ngir Xel mi dëkk ci biiram. Ci wax seede ak bàyyi bàkkaar, ci ñaan gu xóot ak jébbalu seen bopp Yàlla, la taalibe yu njëkk ya waajaloon seen bopp ngir tuurug Xel mu Sell mi ci Bésub Pàntakot. Benn liggéey boobu, waaye ci tolluwaay bu gën a mag, war nañu ko def léegi. Booba nit ki dafa waroon rekk ñaan barke bi, te xaar Boroom bi matal liggéey bi ci moom. Yàlla mooy Ki tàmbali liggéey bi, te moo koy matal, di def nit ku mat ci Yeesu Kirist. Waaye waruñu bañ a sàggane yiw wi ndox mu njëkk mi di misaal. Ñi sax ci dund ci leer gi ñu am rekk ñooy jot leer gu gën a bari. Su nu dul yéeg bés bu nekk ci wone jëf yu doon yu Kiristaan buy dox, dunu xàmme feeñug Xel mu Sell mi ci ndox mu mujj mi. Mën na di daan ci xol yi nu wër yépp, waaye dunu ko xàmmee walla jot ci moom.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Ci xibaar bi, mu wone ne am na waxtu bu “yawute gu gën a bare ci yiw bi dees na ko jox,” noonu mu xamale itam waxtu bu taw bu mujj bi ñuy tuur te amul nat. Ci jëfandikooku dëgg boobu, mu xamale ne ñi nekki rekk ci leer gi ñu am dinañu jot leer gu gën a yaatu. Ci sart boobu, leer na ne leer gi (mooy dëggu jamono jii) dañuy yokku ndànk-ndànk. Ci wax ju mujj ji, mu wone waxtu bu taw bu mujj bi di wacc, te am na ñenn ci ñuy ko xam, di ko nangu, te ñeneen ñi dañu ko bañ a xam. Su fekkee ne xamoo ndigal li, mi di taw bu mujj bi, doo ko jot.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Waruñu yéggul ndax taw bi mujj. Mu ngi ñëw ci ñépp ñi dinañu xam te jël ci seen bopp xoromte ak taw yi ci yiw wu ñu wàcce ci sunu kaw. Bu nu dajalee xaaj yu dese yu leer gi, bu nu sàkkoo yërmande yu wóor yu Yàlla, mi bëgg nu wóolu ko, kon bépp digeb dina mat. [Isaiah 61:11 quoted.] Suuf si bépp war na fees ak ndamu Yàlla.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Ca jamono yaa xeet yi mer diñu leen téye, la naaw gu mujj gi tàmbalee “ñu natt ko.” Bi “ñu maye na gëna yaatu, gëna bari alalu yiw” mooy wone jamono ji naaw gu mujj gi tuuru ci lu amul natt.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Ca jamono yi xeet yi mer, waaye ñu téye leen ba duñu jot ci seen bopp, taw bu mujj bi tàmbali na a wàcc, waaye “ñu nat na ko”, ndaxte kërceen ga ci waxtu woowu dafa jaxasoo ak dugub ak ñax mu bon. Moo di taw bi indi maturite ci dugub ak ci ñax mu bon; te taw bu mujj bi mooy yégleb dëggu jamono jii, bi nit ñi di ko xam te nangu ko, walla ñu bañ ko. Lépp loolu, ay xalaat yu wax ci kàddug yonent yi, Mbind mi sell mi leer na leen bu baax. Ci 11 Suletammbir 2001, taw bu mujj bi tàmbali na “fes”, te mu di gëna yokku ndànk-ndànk ba bés bi yéglebu Yuuxu Diggante Guddi gi agsi, ba xarekat yu xel ak yu amul xel yiñ leen di wax janq yi taxawoo ba fàww te xàjjaloo ba fàww.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Ñi am ñi yees yi dañuy yéeg ni benn bannere ngir woote yeneen juróomi Yàlla yi mu génn Babilon, te noonu nag taw bi mujj bi dañu ko tooyal ci lu ñàkkul dayo, te mu di wéy a wàcc ba ba Michael taxaw, ngëmug nit nag jeex.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Gis naa ne ñent malaaka yi dinañu téye ñent ngélaw yi ba kera yëf Yeesu jeexee ci kër gu sell ga, te bu boobaa ñaari musiba yu mujj ya dinañu ñëw.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Taxaw ñeent yoon yu ngelaw yi, mooy tegtal yëngu-yëngu Yàlla ci àtte yu di gëna metti yi mu may ñu am ci fan yu mujj yi. Ñeent malaaka yi dañuy téye ñeent yoon yu ngelaw yi diir bu ñuy tëj mandarga nit ñi ñuy wax ne téeméeri ñent-fukk ak ñeent junni; waaye ci jamono jooju am na “xel mu tiis, ak xelub xare ak tuuru deret, te xel boobu dina gëna yokku.” Bu ñu tëjee ba mujj ci doom yi Yàlla yépp, Mikayel dina jóg, te ñeent yoon yu ngelaw yi dinañu bàyyiku bu mat, te Juróom-ñaari Mbëx yu Mujj yi dinañu aksi.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Ci “waxtu yëngu mbedd mi réy” bi ci Apokalips saar fukk ak benn, ci “waxtu yu metti” yi ci Daniel saar juróom-ñent, bu pexe mi ak tata ji matée, mooy waxtu bi “xeeti yi dinañu mer.” Ci jamono jooju, ndoxum taw bi mujj dinañu ko sotti ci “tolluwaay.” Isaaya rafetal na jamono bi ñuy natt ndoxum taw bi mujj, te mu tegn ko ne mooy “bésu ngelaw gu penku.” “Bésu ngelaw gu penku,” mooy 11 Septambar 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Dina nu jëll ci seetaat “natte” taw bu mujj bi ci mbind mi di ñëw, waaye war nañu fàttaliku ne, per bu am solo bi ci géntu Miller, bi ñu tegtal ci kow taabali yu sell yi ci Habakkuk mel ni ñetti Wo yi Islam, war na leer fukki yoon gën a ràññee ci fan yu mujj yi, ndax ci ba mu njëkk a dajale ko Miller.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
«Benn yoon, bi ma nekkoon ca dëkk bu New York, ci jamono ju guddi am na ku ma woo ngir ma gis tabax yu di yéeg estaj ci kaw estaj ba ca asamaan. Tabax yooyu dañu leen jébbal ne duñu lakk, te dañu leen tabax ngir màggal seen boroom ak ñi leen tabax. Gën a kawe, gën a kawe la tabax yooyu di yéeg, te ci seen biir jëfandikoo nañu jumtukaay yu gën a jafe njariñ. Ñi moom tabax yooyu nekkuñu ci seen bopp di laaj ne: “Naka lanu gën a man a màggale Yàlla?” Boroom bi nekkul woon ci seen xel.»
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
«Xalaat naa ne: “Éy, bu ñi di noonu jébbalu seen alal manee gis seen yoon ni Yàlla di ko gis! Da ñu di dajale tabax yu màgg te rafet, waaye seeni natt ak seeni fexe naqari la lool ci kanam Boroom àddina si yépp. Duñu jàngat ak mën-mëni xol ak xel yépp ngir xam ni ñuy màggal Yàlla. Ñu ñàkk gis gi ci lii, moom warugar nit ki njëkk.”»
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Bi ñuy tabax ay kër yu mag yii, boroom yi bég nañu ak réy-réylu gu méti ngir seen yaroo ngir am xaalis lu ñuy jëfandikoo ci neexal bopp ak yënguñ deret seen dëkkandoo. Barabu xaalis bi ñu noonu jëfandikoo, jëleef nañu ko ci jàppale ju bon, ci sonal ba ñàkk ndam way-ñàkk yi. Fàtte nañu ne ci asamaan am na kaayit buñu bind ci mboolem jëf-jëf yu aju ci liggéey ak jaay-jaay; mbooleem jëf ju jubadi, mbooleem mbir mu naxari, bindees na fa. Jamono ji ngi ñëw, bi nit ñi ci seen naxari ak seen réy-réylu dinañu agsi ci bérab bu Boroom bi du leen maya romb; te dinañu xam ne am na diggante ci muñug Yàlla Yexowa.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Li ma weesu ma ci topp moo nekkoon tiit bu tar ci safara. Góor yi xool nañu kër yu kawe yi te ñuy wax ne dañu leen def ngir bañ a lakk, ñu ne: ‘Wóor na lool ne amuñu dara lu leen mana dal.’ Waaye kër yooyu lakk nañu mel ni ñu leen def ak xob. Masiini yiy fey safara yi mënuñu woon a tax mbubb mi taxaw. Ñiy fey safara yi mënuñu woon a doxal masiini ya.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Ñu jàngal na ma ne bu waxtu Boroom bi àggée, su fekkee amul benn coppite ci xol nit ñi di réy-réylu te bare ngëm seen bopp, góor ñi dinañu gis ne loxo ga doon doole ngir musal, dina doole it ngir alag. Amul benn kàttan bu bawoo ci suuf bu man a tere loxo Yàlla. Amul benn jumtukaay walla benn mbir buñu man a jëfandikoo ci tabax kër yi ngir aar leen ci yàqute bu waxtu Yàlla wi mu dogalee agsi, ngir yónnee mbugal ci kaw nit ñi ndax seen xeeb yoonu Yàlla ak seen yéenekaayu bopp.” Testimonies, vol. 9, 12, 13.