The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
Bëgg-bëgg gu Adventismu Laodise bu atum 1863, ñu ko misaalé ci mbuub mi ñu yégle woon ci kaw tabaxaat Yeriko.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Te Yosuwee waatleen na leen ca jamono jooju ne: Ku taxaw ci kanam Aji Sax ji, nga tabax dëkk bii Yeriko, yaw ku ñaawlu nga. Ci doomam góor bu njëkk lay samp ay fondama, te ci doomam góor bu gën a ndaw lay taxaw ay buntam. Yosuwee 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
Bëggug Adventisme Laodicée bi ci at 1863, misaal na koñ ni tabaxkat yi bañee xeer wu koñ wi.
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. Matthew 21:42, 43.
Yeesu ne leen: “Xanaa mënul ngeen a wax ne jànguleen dara ci Mbind mi: ‘Doj, bi tabaxkat yi bañoon, moomu moo nekk xeeru cosaanu góor-góorlu tabax bi; loolu ci Boroom bi la jóge, te lu yéemu la ci sunuy bët’? Moo tax maa ngi leen koy wax ne, buurug Yàlla dinañu ko dindi ci yéen, jox ko xeet wu meññ ay meññam.” Macë 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
Bëgg-bëggub Adventisme bu Lawodise bu atum 1863, Aaron nag wurus neex moo ko misaalal.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
Ndax ñu waxoon ma ne: Defal nu ay yàlla yu nuy jiite; ndaxte bii Muusaa mi nu génne réewum Misra, xamunu lu ko dal. Noonu ma ne leen: Ku am wurus, na ko rocci. Kon ñu jox ma ko; ma sànni ko ci safara, te nag sëy bii génn. Ba Muusaa gisee ne mbooloo mi dafa rafetul; (ndaxte Aaróon dafa leen teg ci rafetul gi ngir seen rus ci kanam seeni noon). Exodus 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Bëggu Adventisme Laodise 1863 bi, ñu ko misaalal ak ñaari nagi wurus yi Yerobowam taxawal.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Bu nit ñu demée ngir jébbal sarax ci kër Yàlla bi nekk Yerusalem, xol yiir bii dina dellu ci seen sang bi, mooy Roboam buur Yuda; dinañu ma rey, te dellu jëm ci Roboam buur Yuda. Moo tax buur bi gise ak ay waxtaan, def ñaari nag yu wurus, ne leen: “Dafa metti torop ngir yéeg Yerusalem; seetal, yi mooy sa ay yàlla, Yisraayil, yi la génne réewum Misra.” Te mu teg kenn ci Betel, ka ca des mu teg ko ci Dan. 1 Kings 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Weddi Adventism bu Laodicée ci atum 1863, jël na ci misaalale jëfandikookat bi jóge Yuda mi dee woon ci diggante mbaam ak gaynde gi.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.
Ba noppee, gannaaw ba mu lekk mburu te naan, mu dajalal ko mbaam ma, maanaam ngir yonent bi mu delloo woon. Bi mu demée, gaynde gu ko daje ci yoon, rey ko; te néewam nekk ca yoon wa, mbaam ma taxaw ci wetam, gaynde ga it taxaw ci wetu néew ba. 1 Kings 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
Nguume gii Adventisme bu Laodisée ci atum 1863, dañu ko misaaleel ak fukki jéemantu Israyil gu yàgg gii, gi tàmbalee seen wër-wëret ci màndiŋ ma.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Waaye ni, ci dëgg-dëgg, ni ma dundee, suuf sépp dina fees ak ndamu Aji Sax ji. Ndax nit ñooñu ñépp gis sama ndam ak sama kéemaan yi ma defoon ci Misra ak ci màndiŋ, te jéem nañu ma léegi fukki yoon, te dégguñu sama baat; ca dëgg-dëgg duñu gis réew mi ma giñoon seen baay ya, te kenn ci ñi ma merloo du ko gis: waaye sama jaam Kaleb, ndaxte amoon na ak moom beneen xel, te topp na ma ba mat sëkk, moom laay dugal ci réew mi mu duggwoon; te askanam dina ko moom. Nombres 14:21–23.
The apostle Paul taught:
Yonnent bi Pool jàngale ne:
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Léegi yépp am nañu ci ñoom ngir nekk misaal; te bindees nañu leen ngir sunu yégle, nun ñi mujjug àddina ji dikkël. 1 Corinthians 10:11.
Commenting on that prophetic principle, Sister White said:
Wax ci njubtey jubóo njúmte gu bind mi yëgle, Bàjjan White nee na:
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Bépp yonnent yi nekk ci jamono yu weesu yi waxuñu ngir seen jamono rekk, waaye gën nañu wax ngir sunu jamono, ba tax na seeni waxu yonent yi di am doole ci sunu kaw. ‘Léegi, yëf yi lépp xewoon na ci ñoom ngir muy misaal; te bind nañu ko ngir sunu artu, nun ñi mujjug àddina ji dikkal.’ 1 Corinthians 10:11. ‘Du woon ci seen bopp lañu doon liggéeyee, waaye ci sunu bopp lañu doon jëfandikoo yëf yooyu, yi léegi ñi leen yégle xebaar bu baax bi ci dooley Xel mu Sell mi wàcce asamaan, di leen wax; te yëf yooyu, malaaka yi bëgg nañu ci xool bu baax.’ 1 Peter 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biibal bi dajale te dencam yu am te boole leen benn ci benn ngir maas gu mujj gii. Lépp luy xew ak yeneen jëf yu mag te yéeme ci jaar-jaaru taariixu Kóllëre gu Yàgg gi, am nañu woon, te ñu ngi dellu di am ci kërce yi ci fan yu mujj yii.” Selected Messages, book 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Bataaxalu tawfeex bu mujj bi, ci ni ko Isaaaya waxee, mooy ab bataaxal; ndaxte moom mu xamle ne ñi bon dinañu bañ a déglu ko, te mu melokaanale bataaxal boobu ne mooy “rëdd ci kaw rëdd”.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Kan laa mooy jàngal xam-xam? Te kan la mooy may xam njàngale? Ñi ñu dindi ci meew, te ñu jële leen ci dënn yi. Ndaxte santaane war na nekk ci kaw santaane, santaane ci kaw santaane; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fi tuuti, fa tuuti. Ndaxte ak bëgg-bëggu làkk buy tàmbali, ak yeneen làkk, la di wax ak nit ñii. Ñoom la waxoon ne: Lii mooy noflaay bi ngeen man a nofale koo sonnal; te lii mooy yeesal gi. Waaye bëgguñu woon dégg. Waaye Kàddug Boroom bi dafa nekkoon ci seen yoon santaane ci kaw santaane, santaane ci kaw santaane; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fi tuuti, fa tuuti; ngir ñu dem, ñu daanu gannaaw, ñu damm, ñu tëj ci pièeg, te ñu jàpp leen. Esayi 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Ci juroomi juróom yi nu fésal léegi, te am na ci lu bari itam yu nu joxul càkkute, benn day wone 1863, ni mu doon mujjug nattu gu dëgër gu indi woon wërante ca màndiŋ ma. Ñaar day wone ne askanu kóllëreg bu njëkk bi duggul gannaaw, te am na benn askan wu bees wu tànn ci seen wuutu. Benn day màndargaal mbuub ngir tabaxaat lu waroon a bàyyiku ne yàqu ba noppi te dëkkul dara ci suufu rëccug Yàlla, ni mu nekkoon; te beneen day màndargaal mbuub ngir dellu fa ngañu la tere woon a dem. Ñaar day joxe misaal yu làqu ci ñaari weti Tabalu Fukk i Ndigël yi, yu doon a feeñal ñaari tabalu Habakuk.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Nag yu wurus Aaron ak Jeroboam dañuy melokaan bu ñu sos, bu di natalu fiir, te muy tektal nataal 1863 bu ñu weddi. Bu ñu leen boolee, ñaari seede yi, Aaron ak Jeroboam, dañuy jàngale ne ñaari xaj Habakuk yi dañuy tektal benn xaj, ni la ñaari xaj Yoonu Fukk yi di tektale benn yoonu Yàlla. Booloo bi, dañuy nekk benn firnde, bu sosoo ci ñaar bu ñu leen boolee. Benn doxalini waxi yonent yu mel ni yi nekk ci ñaari xaj yoonu Yàlla, am nañu itam ci ñaari xaj Habakuk yi, te booloo bi, weddi yi Aaron ak Jeroboam di wax ci xew-xew bu yonent boobu.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
Njëkk maas bu njëkk ci Adventism dafa am na melokaanu mbooloom ñaari xol bi nekk ci Ezekiel saar 8. Peeñ bi tambalee ci bésu juróomeel bi, ci weeru juróomeel bi, ci atum juróomeel bi, ci Ezekiel saar 8, dafa yokku ba dugg ci saar 9, fa ñu tegtale tëj bi ñeel téeméer ak ñeent-fukk ak ñeent-junni nit. Bi Sister White di wax ci misaalum tëj bi nekk ci saar 9, mu yokkale benn melokaan ci jikko Yàlla buy wone ne ci ñetteelu ak ñeenteelu maas la Yàlla di àtte ñi moy topp ndigalam. Kon nag, mu boole ci moom dëgg gi jëfandikoo bu baax ak ndigalu ñaareel bi, mooy ndigal mi tere jaamu xërëm yi, ni la woon naguru wurus yi Aaróon ak Yerobowam.
“‘And he called to the man clothed with linen, which had the 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. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
«Mu woo ko nit ku soloo wóoroo yaay bindkat ba nekk ci wetam; te Boroom bi ne ko: Demal jaar ci diggu dëkk ba, ci diggu Yerusalem, te nga def mandarga ci jë yi nit ñi di ñaawlu te di yuux ngir yépp ñaawtéef yi ñuy def ci biiram. Te ñeneen ña mu ne leen ci sama déggo: Demleen topp ko ci biir dëkk ba, te ngeen dóor; buleen yërëm, buleen am yërmande: reyleen ba noppi mag ak ndaw, janq ak xale yu tuuti ak jigéen; waaye buleen jegesi kenn ku am mandarga gi ci kaw jëemam; te tàmbaleleen ci Sama Kër gu Sell gi. Noonu ñu tàmbalee ci mag ña nekkoon fa kanam kër ga.»
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
«Yeesu mu ngi ci kaw ne dina bàyyi toogu yërmande bi ci kër-yàlla ga nekk asamaan ngir sol yére yi ngir mbugal te sotti ay meram ci attaaya ci kaw ñi tontuwuñu ci leer gi Yàlla joxoon leen. “Ndaxte dogal ci jëf ju bon duñu ko yëngu gaaw, moo tax xol yi doom aadama di fees ba set ngir def lu bon.” Falaata ñu nooy ndax muñ ak yàgg a muñal yi Boroom bi jëfandikoo ci seen wàll, ñi ragalul Yàlla te bëggul dëgg, di dëgëral seen xol ci seen yoon wu bon. Waaye sax am na kemtalu muñal gu Yàlla, te ñu bare di weesu boori yi. Jot nañu ba wees jaay-doole yi yërmande, moo tax Yàlla war a dugg ci biir mbir mi te fésal sàmmu teral boppam.»
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Boroom bi waxoon naa ci Amoréen yi ne: ‘Ci ñeenteelu maas, dinañu dellusi fii: ndaxte bonug Amoréen yi feesagul ba noppi.’ Doonte xeet wii feeñoon na lool ci bokk-yalewam ak yàquteem, waaye feesalul woon ba noppi koppu ay tooñam, te Yàlla du woon joxe ndigal ngir alag ja mat sëkk ci seen kaw. Xeloo nañu woon ne nit ñi gis nañu ci anam wu leer kàttanu Yàlla buy feeñ, ngir ñu bañ a am benn layu. Bindkat bi fulla yërmande bi dafa bëggoon muñal seen tooñ ba ci ñeenteelu maas. Kon, su giseesul woon benn soppeku gu jëm ci gën, àtteyam dañoo waroon a dal ci seen kaw.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Ak Njàng mi amul fenn, Ki dul jeex ba tay moo ngi sax di sàkk ak xel bu leer alal ak xeetu ñi ci mboolem xeeti àddina. Fekk yërmandeem di leen jox ci woote yu ñuy waane seen bàkkaar, lii di bindu akont bii dina ubbi ba tey; waaye bu lim yi eggée ci tolluwaay bu Yàlla dogal, liggéeyu meram daldi tàmbali. Akont bi tëju na. Muñu Yàlla daldi jeex. Amatulati ñaanu yërmande ngir ñoom.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Yonent bi, bi xool ay jamono yu bari yu weesu, dafa amoon jamono jii ci kanamam gu gis-gisam. Xeeti jamono jii jot nañu yërmande yu amul moroom. Benn-benn barke yu gën a tedd ci asamaan mayees nañu leen. Waaye réy-réylu yu yokk, bëgg-bëgg alal, bokkaale, xeeb Yàlla, ak xeccuug santadi yu suufe bindees na ci seen kaw. Ñu ngi gaaw a tëj seeni xayma ak Yàlla.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Waaye li ma maye yégu ci ragal mooy ne ñi amoon leer gu gëna réy ak njariñ yu gëna bari, ñoom it dañoo soppiku ci lu bon li ëpp ci jamono ji. Ndooleb ñi leen wër te jubul, ñu bare—ba ci ñi wax ne ñoo bokk ci dëgg—sedd nañu, te doxinu lu bon lu bare di leen réy. Xecc gu mat sëkk gi ñuy sànni ci diine ju dëgg ak sellaay tax na ñi yokk seen bopp ak Yàlla bu baaxul, ñu ñàkk ragal yoonam. Suñu toppoon leer gi te dégg dëgg gi ak xol bu dëgg, kon yoon wu sell wii di na gëna am solo ci seen bët, bi ñu ko toroxale ak di ko wacc. Naka disrespect bi ci yoonu Yàlla di gëna feeñ, noonu it diggante ñi koy sàmm ak àddina si di gëna wér. Mbëggeel ci santaane yu Yàlla yi di yokku ci benn xeet, ni ñàkka wormaal ci yi di yokku ci beneen xeet.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Krise bi dafa jege. Lim yu gaaw yaatu yi di won ne waxtu wi Yàlla di seeti nitam ñëw na ba jege. Doonte ne du bëgg a mbugal, waaye dina mbugal, te dina ko def ci gaaw. Ñi dox ci leer gi dinañu gis màndarga yi waral musiba mu ngi jëgsi; waaye waruñu toog ci dal te bañ a yëgante, di xaar yàqu-yàqu gi ak xol bu dal, di dëfandikoo seen bopp ak gëm ne Yàlla dina sàmm ay nitam bés bu mu leen di seeti. Déedéet, du noonu. War nañu xam ne seen wareef mooy liggéey ak fit diligamm ngir musal ñeneen, di xool ci Yàlla ak ngëm gu dëgër ngir am ndimbal. ‘Ñaan gu tar te dëggu nit ku jub jur na lu bare ci ay dooleem.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Lawbeenu ragal yàlla gi yàqul yëgëram bépp. Ci jamono ji nguy soxla ak naqaru kërceg bi gëna màgg, ndaw mbooloo miy taxaw ci leer gi dinañu jooy te di yuux ndax ñaawtéef yi ñuy def ci réew mi. Waaye gëna raw, seen ñaan dina yéeg ngir kërceg bi, ndaxte ay céram di dox ni àddina si doxe.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Ñaan yu dëggu yu nit ñu tuuti ñi, te takku ci ngëm, duñu neen. Bu Boroom bi génnee ni Ki fey njubadi, dina ñëw itam ni Aji Sàmm bu ñépp ñi denc ngëm gi ci sellam te bañ a sosob ak àddina. Ci jamono jooju la Yàlla digé ne dina feyal ay tànkam yi mu tànn, ñi koy woo guddi ak bëccëg, doonte muñal na leen lu yàgg.”
“The command is: ‘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.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Ndigal mooy: ‘Jënaaleen ci biir dëkk bi, ci biir Yerusalem, te nga teg màndarga ci kanamu góor ñi di naan ak jooy ndax yépp ñaawtéef yi ñuy def ci biiram.’ Ñi di naan te di jooy, dañoo doon yégle kàdduy dund; dañoo yedd, xelal, te ñaan ak ñoom. Am na ñenn ci ñi doon toroxal Yàlla ñu tuub seet ndigal, te toroxal seen xol ci kanamam. Waaye ndamlu Boroom bi weesu woon na Israayil; doonte nit ñu bare sax a doon wéyal melokaani diine, dooleem ak moomelam dañoo nekku woon.” Testimonies, voliyum 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Ngir waxat bu baax te jub ci visiyoŋu màndarga mi ni ko Ezekiyel tëral, war nañu xam ñeenti maas yi ci Adventisme. Sëriñ White dafay tàmbali xët bi nu tànn ci jëfandikoo bu jub ci Ezekiyel saar juróom-ñeent, te xaaj bi nu tànn dellu na it ci jeexital bu jub ci Ezekiyel saar juróom-ñeent. Ci xët bi, mu wax ci Ezekiyel ne: “Yonent bi, mi xool wàcc ci jamono yi, gisoon na jamono jii ci kanamam gu bees.” Ezekiyel gis na xaalis yi di am bi ñuy màndargaal ñaar-fukk ak ñeent junni ak ñeent téeméer.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Ci njëkk ci artikel bi weesu woon, nu wonnee ak ñetti xët yu jub ci Binu Yëgle, ne “naan-kat yi Efrayim” yu Esayi wax, yi ñu tudde ci xët wii ne ñooy “mag ñi,” te yi di tegtal ci ñaari xët yi ñooy kilifteefug Yerusalem (Adventis), mënuñu gis ne am na war a am benn feeñ gu réy gu kàttanu Yàlla ni ci at yi weesu. Ci xët wii, moom feeñug kàttanu Yàlla gi sax ñuy bañ a gis, dina am bokk ci àtteb Yàlla bi ñuy indil seen bopp, ndaxte waxees na ne, “nit ña dañoo war a gis kàttanu Yàlla ga feeñ ci anam wu rõy-rõy, ngir ñu bañ a des ak benn layu.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Adventismu Laodise bi bañ a gis màndarga gu mujjug tawfek buy tàmbali woon na 11 Septàmbur 2001, waaye dinañu gis jeexitalug tawfek boobu bu yégleb Wax ji guddi-digg, su delloo ci fan yu mujj yi. Wax jooju mooy Islaam bu ñetteelu Musiba bi. Ndax ndaw yi jiitey Israa’iil gu yàgg ga, ñi daan reye woon seen Masi bi, duñu woon seet ni Xel Mu Sell mi ñëwee ci Pentekot?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Bind bi di jàngat, te ci yoonu mbir mi Esëkiel di ko feeñal ni Yerusalem, te nit ñi nekk ci biir jàngat gi (Yerusalem), dañuy wuutale ak “ab ndaje yu tuuti,” ñoom itam mi ngi leen rëyal ni ñi “di dox ci leer gi,” te ñooy “ñu jub ñu néew.” Biibël bi jàngale ne “ñu bare” lañu woo, waaye “ñu néew” lañu tànn. Mbir mi ñu wax ci bind bi dafay boole merum Yàlla mi ñuy yóbbu ci kaw askanam. Askani yi dañoo indi seen mbugal ci seen bopp, waaye Yàlla dafay wax ko bu leer ne ay malaakamam lañuy matal liggéeyu yax gi. Yàlla du fen mukk, te Moo digoon ne Moom la di seetsi tooñi nit ñi ba ci ñetteelu maas ak ñeenteelu maas. Ñu teg jëfandikoo mbugal ci keneen ku dul Yàlla, mooy weddi jikkoom, te di fexe wax ne Moom ab fenkat la.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Mbind mi wax ne bi, bu malaak yi di yàq ci Ezekiel tàmbalee jaar ci Yerusalem, moo xew ba “ngir liggéeyu meram tàmbali.” Meru Yàlla tàmbalee ci Yerusalem, mooy kërëm jagleelam, te mooy Adventismu Laodise.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Ndax jamono jëge na, ba àtte gi wara tàmbalee ci kër Yàlla; te bu mu jëkk a tàmbalee ci nun, lan mooy mujju ñi déggadi xebaar bu baax bi Yàlla? 1 Piyeer 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Meru Yàlla mat na ko ci ay malaakam Yàlla, te bu seen liggéey tàmbalee, dees leen sant ne ñu “dóor” ñépp, te “bu seen bët baale kenn, buleen yërëm kenn: rey-leen bu baax mag ak ndaw, janq ak xale yu ndaw, ak jigéen: waaye buleen jege kenn ku am màndarga gi ci kawam; te tàmbleen ci Sama kër gu sell gi.” Meru Yàlla, ay malaaka yu sell a ko jëfandikoo, te li nu bëgg a xëcc fii mooy ne tàmbaliw liggéeyu meru Yàlla mat na ci ñetteelu maas gi.
We will continue this study in the next article.
Dina nu war ci topp bi, dina nu yeggale jàngat bii.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Te bésub bes bu Boroom bi, dinaa mbugal kilifay yi, ak doom buur bi, ak ñépp ñi sol yére yu doxandéem. Te itam ca bés boobu dinaa mbugal ñépp ñi di tëb ci bunt bi, ñi di feesal kër yu seen sang ak fitna ak nax. Te dina xew ca bés booba, wax na Boroom bi, ne dégtu bu yuux dina jóge ca buntu jën ba, ak jooy gu metti ca ñaareelu dëkk ba, ak yàqu gu réy jóge ci tund yi. Yuuxleen, yéen waa Maktesh, ndax mboolem ñi di jaay ak jënd dañu leen dagg, mboolem ñi yóbbu xaalis gux dinañu leen dagg. Te dina xew ca waxtu woowa, dinaa seet Yerusalem ak làmp yi, te mbugal nit ñi dal ci seen tooy, ñiy wax ci seen xol ne: “Boroom bi du def lu baax, te du def lu bon.” Seefanya 1:8–12.