On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Ci 18 sulet 2020, njëkk bu jëkk ci naqar bi ñëw ci yëngu-yëngu yeesal bu mujj ba Yàlla. Moo doon benn bàyyi-xam-xam ci jaar-jaaru njàqare ñetteel bi, mooy jaar-jaaru taw bu mujj bi, te itam jaar-jaaru tëj miir ñaari téeméer ak ñeent-fukki junni ak ñeenti-fukki junni. Jaar-jaar boobu, yëngu-yëngu yeesal bu nekk ci jaar-jaaru bés bu sell moo ko tegtaloon; waaye ci lu gën a xóot, jaar-jaaru yëngu-yëngu Millerite moo ko tegtale woon, te léeboon na ko ci léebu fukki janq, te mooy itam jaar-jaaru kàdduyonte gi bépp yonent woon jàngale.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
18 Sulet 2020 mooy njàqare bu jëkk bu yëngu-yëngu bi, te moo tax mu mel ni mooy màndarga agsi waxtu bi yàgg ci léebu fukki janq ak ci Habakuk. Ci jaar-jaaru Millérite yi, benn seede boobu lañu gis ne moo leen yonnee ci xamle bu baaxul bi, te moom it lañu gisee ne mooy firndeel dëgg waxtu bu wóor bi. Kon nag, waxtu boobu yàgg ci léebu fukki janq yi lañu ko gisee ne mooy dëggug jamono jii, te waxtu boobu yàgg moom la woon waxtu boobu yàgg ci Habakuk ñaar. Léebu fukki janq yi dees na ko delloo ba ci bataaxal bi ci ay arafam, te dëgg-googu mooy firndeel ne ñi rekk ñoo bokkoon ak njàqare boobu lañu man a nekk ay janq yu xam-xam walla ay janq yu ñàkk xam-xam.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Ñu bare bu mag bu Adventisme Laodicee bi dafa amoon natt bi ci ñëwug ñetteelu musiba bi ci 11 septembre 2001, te bi yëgle gu tooñgu gu 18 juillet 2020 weesoo, Adventisme Laodicee bi bàyyikoo nañu ko gannaaw ngir mu daw rekk, amul jubluwaay, delluwaat jëm ci Room, ni ko Protestaa yi doon ci jaar-jaaru Millerite bi.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Doon Millerite yi réerewoonul ne “waxtu yi jànk” mooy matug léebu fukki janq ya, waaye dañu gis it ne ci Habakkuk, ndigalu xaar gis-gis ba tey yàgg, moom it la woon benn royukaayu yonent bu mel noonu. Noonu nag Habakkuk dëggal ne gis-gis gi ñu joxe woon ci njàlbéen te ci noonu indi woon jëfandikoo gu njëkk gu ñàkk bànneex, mooy gis-gis gi di “wax” ci muj gi.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ndaxte peeñ mi ngii tey ngir ab waxtu wu ñu dogal, waaye ci mujjam dina wax te du fen; bu yéexoon sax, xaaral ko; ndaxte dina dikk dëgg-dëgg, du yéex. Habakkuk 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Bataaxal bi jur woon njàqare bu njëkk ba, moom la woon bataaxal bi waroon a xam ne dina am ci kanam gu jege; waaye dafa doonoon bataaxal bu daldi sampu ci xalaat yu jëkk ya ci kàddug yonent yi, yi ñu jëfandikoo woon ci yégle gu njëkk ga, te mu nekk yégle gu juum.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Ci jaar-jaaru Millerite, nit ñi nekkoon ci kóllëre gu jëkk gi lañu jëkk a nattu; gannaaw ga, nit ñi nekk ci kóllëre gu bees gi lañu nattu. Nattu gi tàmbalee na ci Protestan yi ba malaaka bu njëkk bi ci Peeñu 10 ak malaaka bu njëkk bi ci Peeñu 14 (ndaxte benn malaaka lañu) wàccee 11 Ut 1840. Seen nattu jeex na ak jéxital bu njëkk bi ak ñëwug ñaareelu malaaka bi ci Peeñu 14.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Ci mboolem taariixu Millerite yi, nattu bi ñeel Millerite yi tambalee na bi malaaka ñaareel bi agsee ci ñàkk yaakaar bu njëkk ba, te mu jeex ci agsi ga bu Yuuxu Guddi gi, mi Rakk-jàngalekat White wone ne ay mbooloom malaaka la, ñuy boole seen bopp ak malaaka ñaareel bi. Ci dooley Xel Mu Sell mi, Millerite yi ñi xamoon te nangu yégleb Yuuxu Guddi gi, booba tàqalees nañu ak Millerite yi ñi xamul woon yégleb ga doon wàcc fépp wu leen wër. Ca 22 Oktoobar, 1844, malaaka ñetteel bi agsi na, te peeñ ma daan yàgg ba ñëw wax.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Ci nettali jaaro giir jéggalug téeméer ak ñeent-fukk ak ñeent junni, ñi nekkoon nit ñaari kóllëre yu njëkk yaa jiituñu ci nattu bi, ba noppi ñi nekki nit ñaari kóllëre yu bees yaa topp. Nattu bi tambalee na ci Adventisme bu Laodicee bi baat bu njëkk bu malaakam Kàddu Yàlla gi nekk ci Révélation 18 ak malaaka bu ñetteel bi ci Révélation 14 (ndaxte ñoom ñaar benn malaaka lañu) wàccee ci 11 septembre 2001. Seen nattu dafa jeex ci naqar ga amoon 18 juillet 2020.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Ci yëngu malaaka bu ñetteel bi, nattu gi ñeel téeméeri junni ak ñeent fukk ak ñeent ñaar bi tambalee ak dikk gu njëkk gi, te dina jeex ak dikk gu yégleb “Jooyu Guddi bi.” Ci dooley Xel mu Sell mi, ñi xam tey nangu yégleb “Jooyu Guddi bi,” ñoom lañuy boole wetu bàyyi ak ña ñuy ñaan ak ña bon, ñi xamul woon yégleb wu bare xeeti anam, wi léegi di wàcc seeni wet yu ne.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Ci ni jëm ci dogalu Dibéeri bu di ñëw léegi, ñaareelu “baat” bu malaaka bi ci Peeñu 18 wax, te moom itam moo di gis-gis ga “yeexoon” ci wax. Te itam muy tegtal yégleb malaaka bu ñetteel bi mi “rëy” ba nekk yuuxu gu réy gi.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Ñaxtu Guddi bi mi ngi feeñ ni ay malaaka yu bare te booloo ak malaaka bi jiitu. Baatu Ñaxtu Guddi bi am na ay yam yu bari yu doon yokk ci yépp baatu bi, te malaaka yi ay màndarga lañu ci yeneen baat. Ci jaar-jaaru Millerite, ki jiitu yi jàpp ni moo jiite woon ci indi baatu dëggu Ñaxtu Guddi bi, moo doon Samuel S. Snow. Ci jaar-jaar boobu, bindu na bu baax ne xam-xamu Snow ci baatu Ñaxtu Guddi bi dafa màggat ndànk-ndànk ci ab diir bu jot.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Taariix boobu dellu na ba ci benn araf, te bataaxalu Midnight Cry bu mujj bi doon na wonees bu bés ci kanam ñépp li dale ci njalbéenu suwe 2023. Du rekk bataaxalu Islam, waaye itam muy boole bataaxalu tëj miir gi ñeel ñaar-fukk ak ñeent-junni. Mu boole yégle ne ñaari wépp yu rabu suuf bi, ñoom ñaar ñépp dañuy jaar ci “dee ak dekki”, ndaxte dañuy méngoo ak nataalu rab bi, mi ci benn taariix boobu matal léebu yonent bi ne “juróom-ñaareel bi bokk na ci juróom-ñaari”. Mu boole itam yégle yi jëm ci “taariix bu nëbbu” bu Juróom-ñaari Dëgg-dëgg yi, te mu matal léebu yonent bi ci “doj” ba ñàkkoon nangu ba mu nekk “boppu koñ bi”, ndaxte “juróom-ñaari yoon” yi ci Leviticus ñaar-fukk ak juróom-benn dañuy feeñ ne ñooy xàll wi di ràññee dëgg-yépp yi ci taariixu Miller ànd ak dëgg yi ñu ubbiwaat ci waxtu mujj mi ci 1989. Woykat bi wax na ko noonu:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Doj wi tabaxkat yi, mooy xeer wu njëkk ci wet gi. Loolu jëfub Boroom bi la; lu yéeme la ci sunuy gët. Bés bii mooy bi Boroom bi def; dinañu ci bégg te bég ci. Psalmi 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
“Doj wi”, mi doon “xaalis” bi William Miller gis, te xaalis yi ay doj lañu, mooy “bés bi Boroom bi sàkk.” Feeñal nañu ko ci ay mbind yu jiitu ne tabaxte, ak waxi ndigalu Sabat bi, yam nañu ak tabaxte sàrtu sell bi bu juróom-ñaari at, ni ko Levitik saar fanweeri-juroom-benn tëral. Noppalu ci bés bu juróom-ñaareel bi dafa doon misaal suuf si di noppalu ci at bu juróom-ñaareel bi, te bu ñu xoolee ñaari ndigal yooyu ci anam woowu, dañuy joxe seede ne benn bés mooy tekki benn at ci kàddu-yàlla gu wax ci yeneen lu weesu jamono.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Ñoom nañu itam ne xam-xam bi Miller yégle woon ci mbëgëlug Yàlla buy “juróom-ñaar ay yoon,” ci Levitik ñaar-fukk ak juróom-benn, dañu ko tegtal ni “benn bés”; ndaxte Boroom bi def na waxtu bu sell bi bu juróom-ñaari at, ni mu wóor a def asamaan ak suuf ci juróom-benn ay bés, te noppalu ca juróom-ñaareel ba.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Bi Yeesu tëjee léeb bu toolu reseñ bi, mu laaj Farisen ya ab laaj.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Buuru tool bi nag bi ñëw, lan lay def mbeykat yu mel noonu? Ñu ne ko: Dina alag ñu bon ñooñu ci toroxlu gu tar, te dina jox toolam ay mbeykat yu bees, ñi koy feyee meññeem ci seen waxtu. Yeesu ne leen: Ndax mosul ngeen jàng ci Mbind mi ne, “Doj wi tabaxkat yi bañoon, moomu moo nekk woon boppu xonq bi: loolu Boroom bi def na ko, te yéemu na ci sunuy bët”? Moo tax maa ngi leen koy wax, nguuru Yàlla dees na ko nangu ci yéen, jox ko xeet wu meññe meññeem. Ku daanu ci doj wii, dina damm; waaye ku mu daaneel, dina ko sang ba mu mel ni pënd bu fine. Bi saraxalekat yu mag ya ak Farisen ya déggee ay léebu yam, ñu xam ne ci ñoom la doon wax. Matye 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Léebu tool bi mooy léebu nit ñi njëkk a tànn, ñu weesu leen, te nguur gi ñu jox ko benn xeet bu bees bu ñu tànn. “Doj” ja, ji ñu bañoon, ni Yeesu waxe ko, mooy “doj” ji man a musal walla rey, ci ni ñu koy nangu. “Doj” ja war na nekk dëggu Kiristaan ci mbir mi Yeesu jëfandikoo ko, ndaxte am na kàttan gu jur meññent gu jub; te njubtey Almasi du feeñ ci góor ak jigéen ludul bu ñu nangu Ay Kàddug dëggam.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sellal leen ci sa dëgg; sa kàddu mooy dëgg. John 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“Xeer bi” mooy njàngale bu ñuy nangu walla ñuy bañ, te Yeesu mooy Kàddu gi, te ci téereb Jëf ya, Piyeer moom ràññee “xeer bi” ni mooy Almasi bi.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Na leen xam, yéen ñépp ak mbooloom Israayil mépp, ne ci turu Yeesu Kirist bu Nasaret, ki ngeen daajoon ci bant bi, te Yàlla dekkal ko ci neew ya, ci moom rekk la nit kii taxaw fii ci seen kanam, wér péll. Moom mooy doj wi ngeen xeeboon, yéen tabaxkat ya, te mu nekk xeeru wet wi gën a mag. Te musiba amul ci kenn ku dul moom; ndaxte amul beneen tur wu nekk ci suuf ak asamaan, wu ñu jox nit ñi, ci bi nu wara mûcc. Jëf ya 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Te ci gannaaw loolu, ci Ndaw Yëfër bu jëkk bi, mu yëgale misaalu “doj” ba gën a xóot, waaye mu daldi ko téye ci benn xaalis boobu benn: moy romb gi ñu romb nit ñi bokkoon ci kóllëre gu jiitu, ak tànnug askan wu bees wu tànneef, ñoom ñi, ni mu waxe, “yéen ñi nekkoonul woon askan ca jamono ju wees ji, waaye léegi yéen ngeen di askanu Yàlla; ñi jotul woon yërmande, waaye léegi jot ngeen yërmande.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Ngeen ñi ngeen ñëw ci moom, mi mel ni doj wu dund, doxandéef nit ñi bañ ko woon, waaye Yàlla tànn na ko te mu am solo lool; yéen itam, ni ay doj yu dund, dañu leen di tabax ngir ngeen nekk kër gu xelal, ak saraxalekat yu sell, ngir jébbal sarax yu xelal yu Yeesu Kirist di yeggloo, te Yàlla nangoo leen. Moo tax Mbind mi wax ne: “Xoolleen, maa ngi tëral ci Siyon doj wu koñ gu mag, wu tànn te am solo; ku ko gëm du rus.” Kon nag ci yéen ñi gëm, moom am na solo; waaye ci ñi déggadi, doj wi tabaxkat yi bañoon, moom moo nekk doj wu koñ wa, ak “doj wuy tax nit tëbbi, ak xeer wuy indi lëndëm”; mooy ci ñoom ñi tëbbi ci kàddu ga ndax seeni déggadi; te loolu itam mooy li ñu leen tëraloon. 1 Piyeer 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Piyeer wax na ci ñi nekkoon xeet wi tànn woon bu njëkk ne: «ci ñi dégluul, doj wi tabaxkat yi bañoon, moomu la nekk xeeru góor-góorlu kër gi, te di doj bu ñuy tàbb, ak xeer wu ñuy xeeblu; mooy ñi xeeblu ci kàddu gi ndaxte dégluñu; te loolu itam, ci moom lañu leen dogaloon.»
Jesus is represented by every sacred illustration of the foundation.
Yeesu mooy ki ñuy tektal ci bépp misaal bu sell buy wax ci fondamaa bi.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ndax kenn manul samp beneen fondaasiyon bu dul bi ñu samp ba noppi, mooy Yeesu Kirist. 1 Korent 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Fondaasiyoŋ bi Millerites yi tabaxoon mooy Doj yu Sax yi (Xeer wi).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Njàng mi agsi na: Dara waruñu maye mu dugg, lu mana yàq fondasiyoŋu ngëm gi nu doon tabax ba ñëwee bataaxal bi ci atum 1842, 1843 ak 1844. Man nekkoon naa ci bataaxal bii, te li dale foofa ba tey maa ngi taxaw kanamu àddina, di dëggu ci leer gi Yàlla jox nu. Dunu bëgg a rocci sunuy tànk ci platafom bi ñu ci teg, bi nu doon seet Boroom bi bés bu nekk ak ñaan gu dëgër, di wut leer. Ndax ngeen defe yaakaar ne man dinaa bàyyi leer gi Yàlla jox ma? War na nekk mel ni Doju Màndarga yi. Moo may gindee li dale ba bi ma ko joxee.” Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Nataal gu njëkk ga Miller gis te nekk ci cosaanu Millerite, mi mel ni Doju Jamono yi, mooy “juróom-ñaari yoon” yi ci Leviticus ñaar-fukk ak juróom-benn, te “juróom-ñaari yoon” yooyu, ñoo doon dëggu cosaan gu njëkk gu ñu bàyyi genn wet ci loxo ñi doon pionnieri Millerite, ñi fékk soggali woon nañu cosaanu Millerite. Mooy tabaxkat yi te waroon a bañ doju cosaan ga. “Doju” jooju, ji misaaloo Almasi bi, mooy itam bés bi Boroom bi sàkk, ndaxte moom sàkk na bés bu juróom-ñaareel bi ngir mu doon bésub noflaay, ak atum juróom-ñaareel bi ngir suuf si noflaay. Ci 1863, doju cosaan ga dañoo ko bañ, waaye dees na ko def “boppu xonq wi” ak “doju tënk” ngir ñi déggadi.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Bataaxalu Islaam bu ñetteelu ay kawe njàmbaar mooy yoonu mbir mi ngir yëngu-yëngu yeesal bu téeméer ak ñeent fukk ak ñeent junni, te yoonu nattu gi tàmbalee bi malaaka bu Apokalips 18 wàccee, ba kër yu mag yi nekk New York City ñu daane ci 11 Septembre 2001. Adventisme nekkulwoon wax ci màggal gu ci yonent yi jëm ci ne 11 Septembre 2001 mooy ñëwug “bésu ngelawlu penku.” Ci 18 Juyet 2020, ñu bàyyi leen ginnaaw, bi ñaari seede yi ci Apokalips saar 11 reyoo ci mbedd yi yu dëkk bu mag boobu. Nattug Adventisme jeex na woon, te nattug ñi daan wax ne xam nañu bataaxalu Islaam tàmbali na woon.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Gannaaw yi wowee yi, gannaaw ba ñu nekk dee ci yoon yi ba ci mujjantelu sulet 2023, jëfandikooku ca njëkk bataaxalu Ezekiel moo leen yëngal. Ñaareelu bataaxalu Ezekiel mooy bataaxalu ñeenti ngelawi Islam yu ñetteelu Wo, te muy firndeel ubbeeku bataaxalu Yuuxub Guddi gi di yendu ndank-ndank, te moom mooy peeñ gu yexoon, ak mbirum jamono jépp ju yëngu-yëngu bi. Noonu itam, ay dëgg yu bare ñu ubbeeku, ndaxte bataaxalu Yuuxub Guddi mooy bataax bu am ay wàll yu bare. Njëkk dëgg gi jëm ci gannaaw yi wowee yi mooy dëgg gi Laodise wu Adventism bañoon njëkk, te moo di dëgg gi firndeel wàññikoo gi jógé Laodise ba Philadelphia.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Dëgg gi mooy bataaxalu téere bii, te moo tax war nañu koo dëgërël ci xel itam ci ruu. Du doy rekk nga xam ne jamono ji ñaari seede ya nekk woon ñu dee ci mbedd mi nataalu tasaarug “juróom-ñaari yoon”; dafa soxla itam nangu gu aju ci xexperience bu dëgg bi.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Bijuu Miller yi, yu mel ni dëgg yi ñu ubbi ca jamono mujj ga ci atum 1798, nekk nañu nattu bu jëm ci janq yi ci fan yu mujj yi. Kóllëre bi ci dëgg gi “ci ngëm” dees ko tektal ci biju bi jëkk bu Miller, te kóllëre bi ci dëgg gi “ci xel” dees ko tektal ci yégleb Islaam bu ñetteel wo. Woo wi ngir tuub ak confesioon bi “juróom-ñaari yoon” di tektal, moo mel ni liggéey bu ñuy doxal ànd ak Kirist ci Bérab bu Gëna Sell bi, te dees ko tektal ci vision bu “mareh”.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Xam-xam gu mana féexee ci Islaam bu ñetteelu musiba bi dees na ko teewal ci gis-gis bu “chazon”, te ñoom ñaar ñépp a war ci ñi dees di taal. Ci atum 1863, Advantis bu Laodise dafa tànnatuwaat tabax Yeriko, te bàyyi liggéeyam bu delloo Yerusalem. Yeriko misaal la bu barele ak alal ju bari, ni ko gumbug Laodise itam di teewal.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Benn tata yi gën a tar ci réew mi—dëkk bu mag te bare xaalis, Yeriko—nekkoon na ci seen kanam, waaye dafa soriwoon tuuti seen dalub Gilgal. Ci wetug tundu mbey mu féert te fees ak meññeef yu bare yu wuute te naat ci réew yu tàng yi, kër yu réy ak kër-yàlla yi nekk kërug neexal ak ñaawteef, dëkk boobu réy, ginnaaw ay tataam yu rëy yu dëgër, dafa doon jëfe yëngal Yàllay Israayil. Yeriko bokkoon na ci toogu yi gën a mag yu jaamu xërëm, te ci li gën a fés mooy ne dafa jaglewoon Astarte, yàlla ju jigéen ju weer wi. Fi la mboolem li gën a bon te gën a suufeel ci diiney Kanaaneen ñi dajaloo. Nit ñi ci Israayil, ñi seen xel diis ak yoonu njariñ yu tiitloo yi bàkkaar ba joxe woon ci Bet-Peor, manuñu woon gis dëkkub way-xërëm boobu ludul ak mer ak ragal.” Patriarchs and Prophets, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
“Doj” bi tabax yi bañoon atum 1863, bi ñuy tabbi Yerikoaat, mooy “juróom-ñaari yoon yi” yu doon ci mujjug jamono bi dëgg (jewal), te mu nekk “boppu wet gu njëkk”, ndaxte mooy dëgg gi di lëkkale njàlbéenu Adventisme ci yëngu-yëngu Millerites yi ak mujju Adventisme ci yëngu-yëngu ñaar-fukk ak ñeent-fukk ak ñeent-junni nit ñi. Jewal jooju, mi di “juróom-ñaari yoon yi,” itam mooy “bés bi Boroom bi sàkk”, te mooy Almasi bi ci boppam, ndaxte mooy Kàddu gi, te mooy “Dëgg gi.” Mbiri Islam mooy téeméer bi jur setalug ñaar ñiñ tànn, bu njëkk bi ak bu bees bi, te setal gu ñaari wàll gi tàmbalee na 11 Septàmbre 2001, moom mi doon “bésub ngelawlu penku bi”. Ca bés boobu, sàmmkat yi war nañoo woy wii rekk la Almasi woyoon, ba mu yégle léebu toolu reseñ bi. Ñaar-fukk ak ñeent-fukk ak ñeent-junni nit ñi di woy woyu Muusaa (“juróom-ñaari yoon yi”), ak woyu Ndaw mi.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Te gis naa mel ni ab gilaas bu jaxase ak safara; te ñi daan nañu rab wi, ak xaralaam, ak màndargaam, ak limub turam, taxaw ci kaw géeju gilaas ga, yor xalam yu Yàlla. Te ñuy woy woyu Musaa, jaamub Yàlla, ak woyu Xar mi, naan: “Sa jëf yu mag lañu te doy waar, Boroom Bi Yàlla Aji-Man-Kat Ji; sa yoon yu jub lañu te dëgg, yaw Buurub gaayi sell yi.” Peeñu Yowaana 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“Xar” bi mooy Almasi bi ñu reyoon, te dees ko reyoon ca diggante ñaar-fukk ak juróom-benn junni ak ñaar téeméer ak ñaar-fukk fan ya, noonu muy boole saraxu dundam ak deretam ci benn (fa mu dëggale kóllëre ga), ak it “xulóo bu kóllëreem” bu Muuse, ci Levitik ñaar-fukk ak juróom-benn. Woy wi Muuse ak Xar bi, mooy woy bu chazon bu jaar-jaariy nettali yonent ak woy bu mareh bu “feeñam”. Mooy woy bu xam-xam ak xel mu sell, ni ko ñaari peeñu yi nekk ci Danyeel saraxle ñettelu juróom-ñaar di tegtal. Mooy woy bu nit ñi nekk ci kóllëre, ñuy àtte te bàyyi leen, fekk nit ñu bees ñu tànn di leen fal. Jëfandikoo bu tànn boobu, te moom it moo tàmbalee woy wi, dafa tàmbalee ci 11 Septàmbar 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Ñiy ñi bokk ci Yàqub dinañu sàmpu; Israyil dina meññ te sax, te fees kanam àddina ak meññ. Ndax dafa ko dóor ni mu dóore woon ñi ko dóor? Walla ndax dees na ko rey ni ñi mu rey? Ci natt, bu mu saxee, dinga layóok ak moom; mooy taxawal ngelawam gu tar ci bésu ngelawu penku. Moo tax nag, njubadi Yàqub dees na ko setal; te lii mooy bépp meññu jële bàkkaaram: bu mu defee bépp doj yu sarxal bi ni doj-u weex yuñu dóor ba tas, kër yu garab yi ak nataal yi duñu taxawati. Waaye dëkk bañu tàggat ba dina ne yàqu, te kërga gi dees na ko bàyyi, mu des ni màndiŋ; fa la nag nag mi di lekk, fa la di tëdd, te lekk sax cari garab ya. Bu cari garab ya wowee, dees na leen dagg; jigéen ñi dinañu ñëw, taal leen; ndaxte moom xeet la bu amul xel; moo tax ki leen bind du leen yërëm, te ki leen sàkk du leen won ngërëm. Te dina am bés boobu, Boroom bi dina góob dale ci wetu dex ba ba ca ndoxum Misra, te yéen, yéen doom-i Israyil, dees na leen dajale kenn-ku-nekk. Te dina am bés boobu, dees na liit trompet bu mag bi, te ñi nekkoon ci tëj ba ag noonu ci réewu Asiri, ak ñi ñu dàqoon ci réewu Misra, dinañu ñëw, di sujudal Boroom bi ci tundu sell bi ca Yerusalem. Isaaya 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Bu baat yu ñu ko déggee bu jub, aaya yii di wone 11 Septambar 2001 ba ca yoonu Dibéer bu agsi lu gaaw. Aaya juróom-benn bi di sàkk meloowaay jaar-jaaru jamono jépp, ndaxte mu màndargaal tàmbaliwaay garab gi di sàppiku, ba noppi sax, gën a yokku ak meññ, te mu mujjee fees àddina si ak meññeef. Meññeef mi di feesal àddina si dafay ame ci biir “waxtu” woowu, te loolu mooy jafe-jafe yoonu Dibéer bi. Bi Kirist di dajale meññeefam ci sañseem, noonu itam mooy yóbbu àtte ci Babilon. Àtte bi di am ci jamono ji àddina si fees ak meññeef, aaya juróom-ñaareel bi mooy ko tegtal, bi ñu laajee ñaari laaj yii: “Ndax dafa ko dóor, ni mu dóore ñi ko dóor? walla ndax dafa dee ni ñi mu rey deeye?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Kon ci aayaat juróom-ñett ba, wàññi ndox mujj mi dañu ko màndargaale ak wax ji ne: “ci natt.” Lii moo tax garab yi sax ci kanam mooy taw bi, te bu njàlbéenu ndox mujj mi tàmbalee a màndargaalu, dañu ko màndargaale ni muy tàmbali “ci natt, bi muy sax ci kanam.” Bu ndox mujj mi tàmbalee, dañu koy tuur “ci natt”, ndaxte duñu ko tuur “lu weesu natt” su fekkee ne góob gi dafa melokaan bu am dëgg ak fen.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
«Bépp xelum ku dëgg ci yoonu soppe, dina bëgg lool ngir yóbbu ñeneen génne leen ci lëndëmug réer ba ca leer gu yéeme gu njubtey Yeesu Kirist. Tuuru gu mag gu Xelum Yàlla, guy leeral suuf si bépp ak ndamam, du ñëw ba noppi gannaaw lu nu amee nit ñu leer xel, ñiy xam ci seeni jaar-jaaram lanu tekki nekk ay liggéeykat yu bokk ak Yàlla. Bu nu amee wépp sellal ak xol bu mat ci liggéeyu Kirist, Yàlla dina nangoo loolu ci tuurug Xelam gu amul natt; waaye loolu du am fekk ba ña gën a bari ci kerk bi nekkul ay liggéeykat yu bokk ak Yàlla. Yàlla mënul tuur Xelam fekk ba bëgg bopp ak topp sa bànneex di feeñ bu baax; fekk ba xel mu mel ni, su ko ñu waxee ci ay kàddu, dina wax tontu Kayin ba, — “Ndax man maa yor sama mbokk?” Bu dëgg gi ñu jàngal jamono jii, bu màndarga yi di gëna bari fépp, di seede ne mujju lépp jegesi na, mënuñoo yégle doole ju nelaw joo xam ne nekk na ci ñi di wax ne xam nañu dëgg gi, kon lëndëm lu méngoo ak leer gi doon leeral dina dal xel yii. Amul benn melokaanu layi ngir seen seetaange yi man a joxe Yàlla ca bés bu mag ba nattu mujj ga. Du am benn sabab bu ñuy man a joxe ci lu tax duñu dund, dox, te liggéey ci leer gu dëgg gu sell gu kàddug Yàlla, ba noonu feeñal àddina ju bàkkaar lëndëmal, jaarale ko ci seen jëf, seen yëgante, ak seen cëru, ne dooley xibaar bu baax bi ak dëggam mënuñu ko weddi.» Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Rakk bu jigéen White mi ngi jàngale wàll wi ne mooy jamono bi malaaka bu Apokalips descende, ndaxte mu wax ne, “tuur gu réy gu Xelum Yàlla, gi leerloo suuf sépp ak ndamamu.” Ci beneen wàll bi nu faral di tudd ci xët yi, mu jàngale ne bu “tabax yu mag yi ci New York” “daanu,” “Apokalips saar 18, aaya 1 ba 3 dina mat.”
We will continue these thoughts in the next article.
Dina yokkute xalaat yii ci mbind mi di ñëw.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Léegi damay woyofal sama soppeku bu bëgg, di woy bu sama soppeku ci mbirum toolam reseñ. Sama soppeku bu bëgg am na ab toolu reseñ ci tund wu yéex te di meññ. Mu wër ko ak pakkaay, te jële xeer ya ci biir ba, te jëmbët ko ak reseñ yi gën a rafet, te tabax njëg ci diggam, te def fa itam pëndu biiñ; te yaakaar na ne dina jur garab yu baax, waaye mu jur garab yu àll. Léegi nag, yéen waa Yerusalem ak góor ñi Yuda, àtteel, maa ngi leen ñaan, ci diggante man ak sama toolu reseñ. Lan lañu manoon a defati sama toolu reseñ, lu ma ko bañ a def ci moom? Lu tax nag, bi ma yaakaaroon ne dina jur garab yu baax, mu jur garab yu àll? Léegi nag, na dem; dinaa leen wax li ma nar a def sama toolu reseñ: dinaa dindi pakkaayam, te dees na ko lekk; jéggi tatam, te dees na ko doxal ba tas. Dinaa ko bayyi mu yàqu: duñu ko daggati, duñu ko beyati; waaye xeer ak dégg dinañu ci sax; dinaa santaane niir yi itam ngir duñu tawal ci moom benn taw. Ndaxte toolu reseñu Aji Boroom mbind mi mooy kërug Israayil, te góor ñi Yuda ñooy garabam gu mu bànneexal; te mu seetoon àtte gu jub, waaye gis tooñ; ak njub, waaye gis yuuxu. Esayi 5:1–7.