The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that 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.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).
Wàll bi nu xooloon ci mbind mi weesu ci xët wi jiitu ne, « tuur gu réy gi ci Xelum Sell mi » bu Apokalips saar fukk ak juróom-ñett, « du ñëw ba keroog nu amee nit ñu leer xel, ñi xam ci seeni jaar-jaari bopp li mu tekki ne doon ay liggéeykat yu bokk ak Yàlla. » Waaye digëb bi mooy ne bu fekkee « nu am nañu jébbale gu mat, gu ñu jox seen xol bépp ci liggéeyu Kirist, Yàlla dina seede dëgg gi ci tuur gu ngir Xelam te amul natt. » Njàngat bu ñu jàppale ci « tuur gu réy gi » dafay wone ne am na itam tuur gu gën a ndaw (ab natt).
On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.
Ci 11 Sàttumbar 2001, malaaka bu mag bi ci Peeñu fuk ak juróom-ñaar wàcc na, waaye “part bu gëna réy ci kilifteef gi” booba, ba tey sax, “duñu ay liggéeykat yu bokk ak Yàlla.” Diggante ci 11 Sàttumbar 2001 ak ba noppi ba Yàlla xamale ne am na ci mujj ab mbooloo mi jot ci “sellal bu mat, bu mat sëkk ci liggéeyu Kirist,” taw bi mujj mi dañu ko “nat,” àtteb ñi dund di am, te àtte mi tàmbalee ci kërgóorug Yàlla.
Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.
Peeñu Révélation benn-fukk ak juróom-ñaar, mu xamale ñaari baat, yi Xaritu White di nu wax ne ñooy ñaari woote yu jëm ci kilifte yi. Ñaareelu baat bi (woote bi), mooy woote bi génne ci Babilon, bi di am ci yoonu Dimaas bu di ñëw lu gaaw. Jëkkëru baat bi agsi na ca 11 Septambar 2001. Tuurug Xel Mu Sell mi tambalee woon booba dafa nekkoon “ñu ko natt”, ndaxte Krist dafa wara jëkk a setal nit ñi mu nar a tuurale Xel Mu Sell mi ci seen kaw “te amul natt”, ba muy yékkati leen ni bannere ci waxtu yëngu-yëngub suuf bu mag bi. Mbooloo moomu dafa wara set wecc ba noppi bala ñaareelu baat bu Révélation benn-fukk ak juróom-ñaar jolli, ndaxte ñoom lañu wara doon ñi yégle xebaar boobu.
At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.
Ca njàqare bu njëkk bi ci gannaaru atum 1844, Protestàŋ yi nekk nañu Protestàŋ yu déglu yàllaul, te ñi takku ci ngëm, ñi fekk seen bopp ca jamono yàgg ba, dañoo teewal kër Yàlla gu ñi nekkoon lu dul askanu Yàlla. Ci 11 Suwe 2001, malaaka bu mag bi ci Peeñu 18 wàcc na, te jotna njàlbéen bu njëkk ci setal ak taxawal kër Yàlla gu mujj ci fan yii, te mu tàmbalee ci nattu Adventisme Laodise. Ci 18 Sulet 2020, ñaareelu jéego ci yoonu nattu gi tàmbali na. Ca sóobu Krist ci ndox, yoonu teqale Israayil gu yàgg gi tàmbali na, ndaxte ca jamono jooju Krist tannoon na taalibe yu njëkk yi, ñoom ñoo doon ndombo kër-Kristaan gu mu doon tabax ci waxtu woowu.
At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.
Ca tambali liggéeyam gu ñetti at ak genn-wàll, Kirist setaloon na kër Yàlla ga, te moo ko waxoon ne mooy “këram Baayam”; te ci mujju liggéeyam, bi mu setalee kër Yàlla ga ñaareel yoon te mujj, kàddug waxam mooy: “seen kër bàyyi nañu ko leen muy neen.” Nit ñi nekkoon askanu kóllëre gi jiitu ñu weesu nañu leen, te askanu kóllëre gu bees gi daldi taxawal ñu nekk “Tempaalam.” Ci yoonu Dibéeri, jëfandikookat gu booloo gi ñu tudde Eglise Adventiste du Septième Jour dina neen.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Yonent bi nee: “Gis naa beneen malaaka buy wàcc jógé asamaan, mi am doole ju réy; te suuf si leer ak ndamam. Mu wax ci kàddu gu metti ak baat bu réy, naan: Babylone bu mag bi daanu na, daanu na, te mu nekk kërub rab yi” (Révélation 18:1, 2). Lii mooy benn yégle bi ñaareel malaaka bi yégle woon. Babylone daanu na, “ndaxte mu naxal xeeti àddina yépp, mu nàmpal leen biiñu meramu njuram” (Révélation 14:8). Lan mooy biiñu boobu?—Ay njàngalem yu dul dëgg. Jox na àddina bi bésub noflaay bu dul dëgg, wuutu Sabat bu ndigalu ñeenteel bi, te delloo na fen bi Seytaane jëkk a wax Hawa ca Eden—ne ruu am na dund gu sax ci kaw xel maas. Bare na ay njuumte yu bokk ak loolu, ba siiwal leen fu nekk, “di jàngale ndigal yi nit ñi def ni ay njàngale” (Matie 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.
«Bi Yeesu tàmbalee liggéeyam gu ñu xam ci kanam nit ñépp, dafa sellaloon Kër Yàlla gi ci ay yëf yu selladi te di xeebal lu sell. Te ci biir jëf yu mujj yi ci liggéeyam, amoon na ñaareelu sellalug Kër Yàlla gi. Noonu it, ci jëf ju mujj ji ngir waare àddina, ñaari woo yu wér te wuute ñoo ñuy jox mbooloom gëmkat yi. Baatu ñaareelu malaaka bi mooy: “Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte moo naanloo xeeti àddina yépp biiñu reseñam buy indi merum njaaloom.” (Apokalips 14:8). Te ci yuuxu kawe gu baatu ñetteelu malaaka bi, dégg nañu baat bu jóge asamaan ne: “Génnleen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram jëgësi nañu ba asamaan, te Yàlla fàttaliku na ay ñaawtéefam.” (Apokalips 18:4, 5).» Review and Herald, 6 Desàmbar 1892.
The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.
Setal bi jëkk ci kër Yàlla méngoo ak baat bu jëkk bi ci Peñc mi, saraxu fukk ak juróom-ñett, te ñaareelu baat bi mooy yuux gu réy gi di woo juróomi gàttal Yàlla génne Babilon. Aaya yi njëkk ba ñett amoon nañu bi tabax yu mag yi nekk ci New York City wàcceeku. Loolu amoon na ci 11 Septàmbar 2001, te setal bi jëkk ci kër Yàlla, walla bu jëkk ci ñaari woote yi ñu jox mboolooy gëm-gëm yi, amoon na. Woote bu jëkk bi tambalee na ca sóobu Krist ci sóox, ba Xel mu Sell mi wàcce asamaan, te nattu gi ñu jagleel Israayil gu yàgg ga tàmbali. Ci 11 Ut 1840, setal bi jëkk ci kër Yàlla, walla bu jëkk ci ñaari woote yi ñu jox mboolooy Miller yi, amoon na.
At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.
Ci jamono jooja la, tawur gu mujj ak moomeelug ñaari téeméeri junni ak ñeent fukki ñaar bi tambalee, te lëkkalook ak seeni jëf yu mujj yi ci Àtteb Séetkat bi. Ci yooyu jëf yu mujj yi, liggéeyu Kirist dañuy ko mel ni mooy farba bàkkaar yi ñi takku ci dëgg yi ci téereb bàkkaar yi, walla far tur yi Kiristaan yu wax-rekk yi ci téereb dund gi. Waxtu woowu mooy waxtuw soppiku tawur gu mujj gi, ndax Yàlla du tuur Xel mu Sell mi ci lu amul natt ba noppi ludul bu kërg Yàlla sell na. Bu yoonu Dibeer bi agsee, tuurug Xel mu Sell mi dina amul natt.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
«Yéen bokk yi, lu ngeen di def ci jëf ju mag ji ngir waajal? Ñi boole seen bopp ak àddina, dañuy jot mbindum àddina te di waajal seen bopp ngir màndargay rab wi. Ñi amul wóor ci seen bopp, ñi di suufeel seen bopp ci kanam Yàlla te di setal seen ruu ci déggal dëgg gi, ñooñu lañuy jot mbindum asamaan te di waajal seen bopp ngir sëru Yàlla ci seen jë. Bu ndigal li génnee, te tàggat li ñu ci di defare bàyyikoo, seen jikko dina des set te amul benn bennibànneex ba fàww.» Testimonies, voliyum 5, 216.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Liggéey Xel Mu Sell mi mooy wóorloo àddina ci bàkkaar, ci njub, ak ci àtte. Àddina mënul a ñaaxleeflu ludul ci gis ñi gëm dëgg gi, ñu sellal leen jaarale ko ci dëgg gi, di jëfandikoo njariñ yu kawe te sell, di won, ci anam wu mag te yéeg, rëddoo bu leer bi nekk diggante ñiy sàmm ndigali Yàlla ak ñiy dëpp ci seen tànk. Sellalug Xel mi di firndeel wu leer buy won wuute bi nekk diggante ñi am màndargay Yàlla ak ñiy sàmm fan wu noppalu wu dul dëgg. Bu nattu gi agsee, dinañu won bu leer li màndargay rab wi di. Mooy sàmm Dibéer. Ñi, gannaaw ba ñu dégg dëgg gi, di sax di jàpp ne bés boobu sell na, dañuy yëngu ci xàttub nit ku bàkkaar ga, mi yaakaaroon soppi jamono ak yoon yi.” Bible Training School, December 1, 1903.
Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.
Esayi waxx ne “bésu ngelaw penku bi,” bi mu itam tudde “ngelaw gu tar gi,” teññees na (taxawal na ko), ne mooy fan waxtu bi “nattal gi” di tàmbali.
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.
Ci ñàkk, bu mu saxee, dinga wax ak moom; day téye ngelawam gu metti ci bésu ngelawu penku. Moo tax, noonu, ñaawteefu Yàqub dinañu ko laabal; te lii mooy bépp meññent gi ci dindi bàkkaaram: bu mu defee bépp doj alxuraan bi mel ni doj xeeru weex yuñu damm-a tas, kër yu màng yi ak nataal yi duñu taxawaat. Waaye dëkk bu ñu aaroon dina neen, kër gaññ gi dinañu ko bàyyi, te mu des ni màndiŋ; fa la wëru di lekk, fa la tëdd, te mu lekk ay cari garab yi. Bu ay car ya wowee, dees na leen dagg; jigéen ñi dinañu ñëw, taal leen ak safara: ndaxte nit ñi ay nit lañu yu amul xam-xam; moo tax ki leen bind du leen yërëm, te ki leen sos du leen won ngërëm. Te dina am ci bés boobu, Boroom bi dina bëttale li nekk diggante dex gi ak dexu Misra, te yéen, yéen doom ya Israyil, dees na leen dajale kenn ku nekk ci boppam. Te dina am ci bés boobu, dees na wol bu mag bi liit, te ñi nekkoon di dee ci réewu Asiri, ak ñi ñu dàqoon ci réewu Misra, dinañu ñëw, jaamu Boroom bi ci tundu sell bi nekk Yerusalem. Esayi 27:6–13.
The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”
“ngelaw gu bëj-gànnaar” mooy doole bi di suuxal “gaal yu Tarshish” te di indi atte ci janq bu Tiru. “Ngelaw gu bëj-gànnaar” mooy doole bi di tax buur yi ragal. “Ngelaw gu bëj-gànnaar” moo indiwon “mbëj mi di lakk te wow” ci Misra, mi jur juróom-ñaari at yu xiif, ba Yoseef ak Firawna dugal àddina bépp (Misra) ci jaam, te itam “ngelaw gu bëj-gànnaar” moo indiwon “njurëm yi” yu lekk lépp ba noppi ca musal ga jóggee Misra. Islaam mooy “ngelaw gu bëj-gànnaar.”
The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.
Yëngu yeesal yi ci waxi yonent yi ci Biibël dañuy taxaw ne bépp yëngu yeesal am na boppam mbir mu ko jagleel. Mbir mi jagleel yëngu yeesal gi ci ñaar-fukk ak ñeent junni nit ñi mooy Lislaam. Ci 11 Sàttumbar 2001, Lislaamu ñetteelu musiba ma songoon na rab wu suuf wi, te George W. Bush, “ñaareel bi”, daldi teg saa si téye ci “ngelaw peeñu penku.” Ca dhac dhac boobu, ni ko Rakku Jigéen White bindee, ba kër yu mag yi ci dëkkub New York daanoo, Peeñu Yóbbu 18, aaya 1 ba 3, am nañu mat. Ñetti aaya yooyu dañuy tegtal baatu jëkk bi ci ñaari baat yi nekk ci saar 18 bu Peeñu Yóbbu. Baat bu ñaareel bi nekk na ci aaya 4, te mooy wax woote gi génn Babilon, gi tàmbalee ci yoonu Dibeer bi ci États-Unis. Lislaamu ñetteelu musiba mi, ñetti malaaka yi ci Peeñu Yóbbu saar 7 moo koy téye, fekk ñaar-fukk ak ñeent junni nit ñi diñu leen tàggat.
“The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“Boroom bi Yàlla Yàlla bu am kiira la, waaye mu ngi muñ lu yàgg ci bàkkaar ak tooñ yu ay nitam di def ci jamono jii. Su ñi bokk ci Yàlla doxoon ci ay digganteem, liggéeyu Yàlla dinaa jëkkër, te yégle yi ci dëgg dees leen yóbbu ca ñépp ñi dëkk ci kow suuf si bépp. Su ñi bokk ci Yàlla gëm koon moom te doon nañu ay defkatu kàdduam, su ñu sàmmoon ay ndigalam, malaaka ma du koon ñëw di naaw ci asamaan ak yégle bi ngir ñetti malaaka yi waroon bàyyi ngelaw yi ngir ñu wol ci suuf si, di wax: Téy, téyleen ñenti ngelaw yi ngir ñu bañ a wol ci suuf si, ba kera ma tëj ay jaamu Yàlla ci seen jë. Waaye ndax nit ñi déggadiwul, te amul njàmbaaru xol ci ngërëm, te sellul, ni Israyil gu njëkk, moo tax waxtu wi yàgg ngir ñépp man a dégg bataaxal bu mujj bu yërmande bi ñuy waare ak baat bu kawe. Liggéeyu Boroom bi dafa yàqu, waxtuw tëj bi yàgg. Ñu bari déggagul dëgg gi. Waaye Boroom bi dina leen may ndànk ngir ñu dégg te soppeeku, te maggu liggéeyu Yàlla dina jàll ci kanam.” Manuscript Releases, volume 15, 292.
Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.
Ñi ñuñuñu yiñ sëll, ñoom dees na leen a sëll bala yoonu dibeer bi, ndax adina mën nañu ko a waare rekk, te kon wootee ko mu génn Babilon, ci gis góor ak jigéen yi ci jafe-jafe yoonu dibeer bi, ak sëllu Yàlla bi ci seen kaw. Sëllug ñaar-fukk ak ñeent-junni ñaar-ñent-fukk ak ñeent ñi tambalee na ci 11 Septambar 2001, waaye waxtu sëll gi yéexna.
All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.
Yéen yonent yi ñépp di wax ak màggat gu mujj gi, te xëtu kàddu bii moom ci boppam jëm na ci màggat gu mujj gi. Ci màggat gu mujj gii, askanu Yàlla doxul woon “ci seetam,” te looloo tax jamono jiir bi xeexu te yàqu. Xeexu na te yàqu ndax rab wu jóge ci xóot gu amul suuf gi ci Révélation saar 11, mi rey ñaari yonent ya. Rab woowu ci jamonoy Révolution française mooy woon atéesim, te mu doon misaal bu jëm ci yëngu-yënguy atéesim bi ñi dugal “woke-ism” dugaloon léegi ci yëngu-yënguy Future for America, miy dàq addina si léegi; ba noppi Future for America bàyyi woon dox ci seetam Yàlla, te mayon nañu sañ-sañ dooley ñi yékkati seen ajanda bu bees bu gomor, ànd ak ñeneen ñi yékkati wàcce jamono, ngir xeex te yàqu jamono jiir bi.
“Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.
“Lu bari lu Yàlla feeñal ma dafa xat sama xel, ba ma xamatu ni ma koy waxe. Waaye manuma noppi. Boroom bi mer na ci nit ñi di sampu seen bopp ngir yilif seen moroomi nit, te di jëfe pexe yi Xel mu Sell mi daan. Yéemu naa lu ëpp a wax ci seen bañ a xam ne Yàlla taxawul nit ñooñu. Njàngat gu bees gi war na leen a jàq, ndaxte amul woon ndigal gu jóge asamaan.”
“The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.
“Xol bu yaramul war naa yóbbu indam yi jëfub Yàlla ay pexeem yu sobeku, di yàq. Amul dara lu war a nëbb njariñi sunu ngëm. Bëgg-bëggu ñetteelu malaaka bi war naa nit ñi Yàlla di yore deklare ko. War naa yokku ba dem ci yuuxu bu réy bi. Boroom bi am na jamono ju mu tànn ngir tëj liggéey bi; waaye kañ mooy booba? Bu dëgg gi war a xamle ngir fan yii mujj yi génnee, nekk seede ci kanam xeet yépp, kon mujj ga dina ñëw. Su dooleb Seytaane manee dugg ba ci kër Yàlla ci boppam, ba nangoo def lépp ni ko neexee, jamonoy waajal bi dina yagg.”
“Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.
“Lii mooy kumpa gi ci yëngu-yëngu yi ñuy def ngir weddi nit ñi Yàlla yónni ak benn ndëwën bu barkeel ngir ay nitam. Nit ñooñu dañu leen bañoon. Nit ñi ak bataaxalub Yàlla dañu leen xeeboon, ni ko wér la, naka Kirist moom ci boppam ñu ko bañee te xeeb ko ci jëkk ag ñëwam. Nit ñi nekk ci berab yu am yoon wone nañu sax melo yi Seytaane moom ci boppam wone. Wut nañu noo nguuru xel yi, di teg seeni xalaat ak seeni may ci suufu nguuru nit. Am na woon jéego ngir teg jaamuy Yàlla ci kilifteefu nit ñi amul xam-xam ak xel mu Yàlla, walla amul njàngum dund gu jaar ci njubalu Xel Mu Sell mi. Mbiri yu ñu sos dañu doon yu warul woon a gis leeru bëccëg. Doom ju dul yoon ji waroon nañu ko jamal bu baax ba ca saa si mu jëlée ngeenam gu njëkk. Nit ñi yem ci kem-kemug nit dañu doon xeex ak Yàlla ak dëgg gi ak ndawsi Yàlla yi Mu tànn, di leen taxawal ci luu nekk lu ñu ñemee jëfandikoo. Maa ngi leen ñaan ngeen xalaat bu baax ban njariñ la xelal ak pexe yi ñi xeebee yégley Yàlla indiwoon, te ni bindkat yi ak Farisen ya, ñu xeeb nit ña Yàlla jëfandikoo ngir indil leer ak dëgg gi ay nitam soxla woon.” The 1888 Materials, 1525.
The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.
Jamono bu sell bi tambalee ci 11 septàmbar 2001, dafa yàqoon ndaxte maykat Seytaane yi mayees na leen ñu dugg ci “jàngub Yàlla boppam.” Mbiri mi war a feeñ fii mooy ne, dale ci 1798 ba 1844, tabax nañu kër Yàlla gu Millerite, te ci 22 oktoobar 1844, ndaw li ci kóllëre gi ñëw na ci saa si ci këram. Kër Yàlla ga ak mbooloom ga, paa bi da leen door ba dëñc leen suufe ngir junni at ak juróom-ñaar téeméer ak juróom-benn-fukk, te bi paa bi jotee gaaw gi koy rey, Kirist tambalee na liggéeyu tabax kër Yàlla gu Millerite gi, te màndarga kër Yàlla gi mooy lim bi nekk ñeent-fukk ak juróom-benn, ci ay seede yu bari.
On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.
Ci 11 ut 1840, malaakam Kàddu Yàlla 10 bi wàcce, te àtteb Protestantismaa tàmbali. Loolu mooy jaar-jaaru mboolem nettali boobu di dellu ci seen bépp araf.
In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.
Ci Mbind mi, “ngelaw bët penku” moo di li bëgg gaal yi Tarshish suux, te moo yéegal dëkk bu mag ba Tyrus, te di waral buur yi ak jaaykat yi ñetti yoon yu nekk wax a ne: “alku, alku” (éy, éy). Waaye ci xaaj bu Esayi bi nu ngi seet, bésub “ngelaw bët penku” mooy bés bi Yàlla “téyale ngelawam gu tar ga.” Ci xaaj bii, “ngelaw bët penku” biñ ko téyale dafa tëj ngir bañ a tere liggéeyu malaaka bu ñetteel bi; liggéey boobu mooy li ñuy matal ci jamonoy tawub mujj bi. Ci xaaj bii, mbirum “ngelaw bët penku” biñ téyale mooy melokaan buy wone tawub mujj bi, liggéeyu malaaka bu ñetteel bi, ak dajale génne yeneen doom yi Yàlla am ci Babilon. Ci jamono jooju, ñeenti malaaka yi dañuy téye ñeenti ngelaw yi, ci jamonoy tàmpe ñi téeméeri ñeenti-fukki junni ak ñeenti-fukki ñeent.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Gannaaw loolu ma gis ñeenti malaaka yu taxaw ci ñeenti koñi suuf si, di téy ñeenti ngelaw yi ci suuf si, ngir ngelaw du wole ci suuf si, mbaa ci géej gi, mbaa ci benn garab. Te ma gis beneen malaaka mu yéeg di jóge ca penku, yor màndarga Yàlla miy dund; mu woo ca kaw ak baat bu réy ñeenti malaaka ya, ñoom ñi ñu joxoon sañ-sañu lor suuf si ak géej gi, naan: Buleen lor suuf si, mbaa géej gi, mbaa garab yi, ba kera nu tëjalee jaam yi sunu Yàlla ci seen jë yi. Peeñu Yowaana 7:1–3.
The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.
Taxaw “ngëlaw wu penku bi,” téqute “xeeti réyukaay yi mer,” ak téqute “ñenti ngëlaw yi,” lépp di am ci jamono tawub muj gi, ndaxte ci jamonoy tawub muj googu lañuy teg sellu Yàlla ci ay nitam. Ñenti ngëlaw yi ñuy téq ndax ñenti malaaka yi, misaal lañu ci Islaam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaka yi jàpp ñaari ngelaw yi, te dañuy wonnee leen ci misaalum fas wu mer, buy seet a rëcc ngir daw ba gaaw ci kanamu suuf si bépp, yóbbu alag ak dee ci yoonam.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«Ndax nuy nelaw ci wetu àddina gu dul jeex gi? Ndax nuy nekk ku yéex, te sedd, te dee? Éy, na nu am ci sunu mbootaay yi Xel ak ngelaw Yàlla, muy wol ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi seew na, te bunt bi xat na. Waaye bu nu jàllée bunt bu xat boobu, yaatuwaayam amul kem. » Manuscript Releases, volume 20, 217.
We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.
Dina gëna xoolaat bu baax ci yoon wii ci jàngat bi ci topp, ndaxte mooy “ci fan yi bu buur yii”, yi ngir misaal di juróom-ñetti nguur gi ci waxi yonent yi ci Biibël, te “mu ngi bokk ci juróom-ñaari nguur yi”, la Yàlla sampoo nguur gu sax ba fàww.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Te ci fan yii, Yàlla ju Asamaan dina samp nguur gu duñu mën a yàq mukk; te nguur googu duñu ko jox beneen xeet, waaye dina damm ay xaaj yi, tasaare leen, moom nguur yépp yii, te moom dina sax ba fàww. Ndaxte gis nga ne, xeer wa dogalees na ko ci tund wa te nit du ci def dara, te mu damm ay xaaj yi: weñ, xànjar, ban, xaalis, ak wurus; Yàlla ju Mag ji xamal na buur bi li wara xew gannaaw loolu; te gént gi wér na, te tekki gi dëgg la. Daniel 2:44, 45.