The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . 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. 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.”
Jaar-jaaru Amoréen yi dañuy jëfandikoo ngir leeral jamono ji yëfub merug Yàlla di nga amal ci kaw Adventisme Laodise. Sister White day xamle ne waxtuw Yàlla ngir amal ay mbugalam mooy benn ci mujj-gànnaayi fan yi, ba ñaar-fukki ñeent ak ñenti junni nit ñi diñu leen màndargaal, ni ko nekkoon ba Yàlla wàccee ay meram ci kaw Amoréen yi. Mu ne: “Doonte” xeetu Amoréen yi “feeñoon lool ci bokkaale ak yàqute, waaye ba tey sax dafa nekkagul woon ci matale kaasu ay tooñam... Bindkat bi yërëm te fees delloo woon a muñ seen tooñ ba ci juróom-ñeenti maas. Noonu, su fekkee ne kenn gisul woon benn coppite gu gën a baax, ay àtteem waroon nañu wàcc ci seen kaw. Ak jub gu dul juum, Ki dul jeex ba tey moo ngi sax di tëral konto ak xeet yépp. Fekk yërëmam dañuy ko joxe ak woo ngir réccu, konto boobu dina ubbeek ba fimu toll ci lim bu Yàlla teg. Bu lim yi agsee ci benn tolluwaay bu Yàlla dogal, saserdotal meram bi di tàmbali. Konto bi tëju na. Muñug Yàlla jeex na.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Sœur White boole na ni liggéeyu merug Yàlla ci kow Adventisme Laodise bu dëgg, bi ci misaalub Ézéchiel buy wone màndargaal gi ci ñaari téeméeri junni ak ñeent fukk ak ñeent junni, ne tàmbali na su seen kàppu tooñ matée, te kàpp ga jot ci matugam ci ñeenteelu maas. Lépp lii dees na ko tëral ci xaalisug peeñ mi tàmbalee ci saar 8, bi di misaalal ñeent xasawin yu di yokku.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Noonu mu ne ma ne: “Yow doomu nit ki, yékkal sa bët léegi jëm ci bëj-gànnaar.” Noonu ma yékkati sama bët jëm ci bëj-gànnaar; te gis naa ca bëj-gànnaar, ca buntub saraxal ba, ci duggu ga, nataalu siñaar wuñu merloo. Mu ne ma itam: “Yow doomu nit ki, ndax gis nga li ñuy def? ndax yàggul solo ci ñaawtéef yu réy yu kërug Israyil di def fii, ba tax ma sore lool sama bérab bu sell? Waaye delluwaatalaat, te dinga gis yeneen ñaawtéef yu gëna réy.” Noonu mu indi ma ca buntub kërgu pénc ma; bi ma xoolée, gis naa ab pax ci miir ma. Mu ne ma noonu: “Yow doomu nit ki, gasal léegi ci miir ma.” Bi ma gassee ci miir ma, gis naa ab bunt. Mu ne ma: “Duggël, te nga gis ñaawtéef yu bon yi ñuy def fii.” Noonu dugg naa, te gis naa; te gis naa bépp melokaanu njànj, ak rab yu ñaaw, ak bépp xërëm wa kërug Israyil, ñu bind leen ci miir ma wër-gi-yaram. Te ñaar-fukk ak juróom ñaari góor yu mag yi ci kërug Israyil taxawoon nañu ci seen kanam, te ca biir seen diggante taxawoon Yaasaniya doomu Shafan; ku nekk yore woon saafaraayam buy taal cuuraay ci loxoom, te niir wu dëgër wu cuuraay dafa yéeg. Noonu mu ne ma: “Yow doomu nit ki, ndax gis nga li mag yi ci kërug Israyil di def ci lëndëm, ku nekk ci néegamub nataalam? Ndaxte ñoom naan nañu: ‘Aji Sax ji gisul nu; Aji Sax ji bàyyi na suuf si.’ ” Mu ne ma itam: “Delluwaatalaat, te dinga gis yeneen ñaawtéef yu gëna réy yi ñuy def.” Noonu mu indi ma ca buntub buntu kërg Aji Sax ji ga woon jëm ci bëj-gànnaar; te gis naa foofa jigéen ñoo fa toog di jooyal Tammus.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Noonu mu ne ma ne: «Ndax gis nga lii, yow doom nit ki? Delluwaatalaat, te dinga gis yeneen ñaawtéef yu gën a réy yii.» Noonu mu duggal ma ci biir kër Yàlla ji; te xoolal, ca bunt këru Aji Sax ji, diggante wérandaa bi ak sarxalukaay bi, am na lu tolloo ak juróom-ñaar-fukk ak juróomi nit, seeni ginnaaw jublu ca kër Aji Sax ji, te seeni kanam jublu penku; te dañuy jaamu jant bi, jublu penku. Noonu mu ne ma: «Ndax gis nga lii, yow doom nit ki? Ndax lu yomb la ci këru Yuda ñuy def ñaawtéef yii ñuy def fii? Ndaxte feesal nañu suuf si ak fitna, te delluwaat nañu ngir merloo ma; te xoolal, dañuy teg carax gi ci seen bakan. Moo tax man it dinaa jëf ak mer gu tar: sama bët du yërmande, te du ma jéggal; te doonte ñu waxe ci sama nopp ak baat bu xumb, duma leen dégg.» Ezekiel 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Gannaaw bi ñu wonee Esegiyel ñaareelu ñaawtéef ba jëkk, mooy sampu nataalu kiiraay ci bunt bi duggee ca bëttu sarax ba, ñu xamal ko ne dees na ko won ñaawtéef yu gën a màgg nataalu kiiraay ga. Ñaareelu ñaawtéef ba feeñ na ci néegu kumpa yi, fa njiit yi, ñi ñuy teg ni mag ña, di jébbal ñaan, li cuuraay di tegtal, te di yégle ne Boroom bi bàyyi na suuf si te gisul leen. Waaye ñu xamal Esegiyel ne dina gis ñaawtéef yu gën a màgg itam gën a màgg yii.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Ñetteelu yàqaar bi ñetteel mooy li ñuy tekki ci “jigéen ñiy jooyal Tammuz,” waaye am na baneen ñaawte gu gën a réy boobu, ndaxte ñetteelu yàqaar bi ñenteel day jàngale nguurug jiitekat yu ñaar-fukk ak juróom ñiy jaamu jant bi, te seeni ginnaaw jublu ci kër Yàlla gi.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
Ci ñenteel bañ-bañ bi, wax ji mooy ne: “mag yi,” “feesal nañu réew mi ak fitna, te dellu nañu ngir meral ma: te xoolleen, dañuy teg carax gi ci seen bakan.” “Bésu merloo” mooy bés bi ngërëmug Yàlla ci mbugalom meram di tàmbali, ni mu ko woon ak Israyil gu jëkk ga, ba ñu bañee yégleb Yosuwe ak Kaleb ci mbirum Réew mi ñu Digoon. Bañ yégleb tàkkal bi mooy màndarga bi ñaawtéef ba matal koppu ndëngam Yerusalem. Yosuwe ak Kaleb diir nañu kurél gu ndaw gi, mooy ñi ñuy ñu dëgg te néew, ñiy jooy te yëngu ngir bañ-bañ yi nekk ci kanam kër Yàlla gi ak ci réew mi.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Noonu Muusa ak Aaroŋ daanuñu seen kanam ci suuf fa kanam mbooloom mbooloo bani Israyil gépp. Te Yosuwe doomu Nuun, ak Kaleeb doomu Yefune, ñooñu bokkoon ca ñi seetoon réew ma, xott nañu seen yéré. Noonu wax nañu ak mbooloom bani Israyil gépp, ne: “Réew mi nu jaaroon ngir seet ko, réew la bu baax lool ci lu ëpp solo. Su fekkee ne Boroom bi neex na ko ci nun, dina nu dugal ci réew moomu te jox nu ko; réew mu daw meew ak leet ak diiw. Waaye buleen rebel ci Boroom bi, te buleen ragal nit ñi dëkk réew ma; ndaxte ñoom dañu nekk mburu ci nun: seen aar dem na leen, te Boroom bi ànd na ak nun; buleen leen ragal.” Waaye mbooloo mépp santaane na ñu sànni leen ay doj. Noonu ndamu Boroom bi feeñ na ca xayma mbooloo ma fa kanam bani Israyil gépp. Te Boroom bi ne Muusa: “Ba kàddug fan la xeet wii di ma xeeb? Te ba kàddug fan lañuy bañ a gëm ci man, fekk ma wone na ci seen biir képp ku barey firnde? Dinaa leen dóor ak mbas mi, te dindi leen seen cér; te dinaa la def xeet wu gën a réy ak wu gën a am doole ñoom.” Ñoomber 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
“Mer gi” ga ñi bàkkaar yi indiwoon ci Téere Jàngat yi, te itam ci Ezekiel, dafa sukkandiku ci bañug nangu ci wetug ku bàkkaar ki “mandarga yi” ñi feeñal. “Mandarga yi” ñu weddi woon ci jamonoy Musaa, mooy “mandarga yi” yu mel ni misaal ci feeñug kàttanu Yàlla ci taarixu Millerite yi. Israayil gu yàgg gi merloo na Yàlla ndax dafa weddi “mandarga yi” yu feeñug kàttanam ci seen taarixu doomu cosaan. Ci waxtuw téj biirug ñetti fukki junni ak ñent fukki ñeent ñi, Israayil gu bees gi itam dafa weddi (dellu ginnaaw ci) benn taarix boobu dëgg-dëgg buy cosaan, bi waroon a nekk “mandarga,” bi leen di may ñu “xam” dellusi taarixu Yuuxu Guddi gi, mi deesi delloo ci fan yu mujj yi.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Yàlla may ñi fippu yi ñu gisaat ne ngënnug kàttanu Yàlla dellusi na; ndaxte moom ngënnug kàttanu Yàlla boobu dellusi doxul woon rekk ni taw bu mujj bi, waaye it mooy dëgg gi doon leen musal, su fekkee ne bokkoon nañu ci ñi bëgg dëgg.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Mënal ñaari abominasioŋ yu nekk ci Ezekiel juróom-ñett ci juróom-ñaar, ni ñuy mel ni misaal yu ñaari maas yu Laodicean Adventism, bokk na ci ndigël li ñu ubbi ci mujjug jamono yi ngir Gaynde gi cosaanu Yuda. Maas bu jëkk bi tàmbalee na ca ñàkk dégg-dégg ba amoon ci 1863, te juróom-ñett-fukk ak juróom-ñaari at gannaaw loolu, ci 1888, ag ñàkk dégg-dégg ga tektalee njàlbéenu ñaareelu maas bi ak misaalu néegu sutura yi, agsi na. Fanweeri at ak benn gannaaw loolu, ci 1919, bindug téere bi W. W. Prescott bind, bu tudd The Doctrine of Christ, tektalee na njàlbéenu ñetteelu maas bi, bi Ezekiel wone woon ni jigéen ñi di jooy ndax Tammuz. Juróom-ñett-fukk ak juróom-ñaari at gannaaw loolu, ci 1957, ak bindug téere bi, Questions on Doctrine, ñeenteelu maas bi agsi na, miy fésal waxtu wi ña ñàkk dégg-dégg yi di jëm ci weddi yéglee gi ci màkkaanu sellaale gi jóge ci penku, te di jaamu jant bi.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Dina tàmbalee xalaat ci ñaareelu maasinu weranteg Adventisme bu Laodise buy jóg ci Mìnneapolisi Ndaje Màgg mi ci atum 1888. Lu am solo lool mooy fàttaliku ne ñeenti yëngëlu bon yi Ezekiyel wax, yépp am nañu ci Yerusalem; doonte sax dañuy tegtal jaar-jaaru nettali werante bu yokkute, waaye ba noppi dafay déggal rekk werante gi am ci biir dëkk bi di tegtal Adventisme bu Laodise ci bés yu mujj yi.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Ni bokk ci mandarga yi yërusalëm di daanu, Kirist nee woon na: ‘Ay yonent yu dul dëgg dinañu jóge, te dinañu nax ñu bare.’ Yonent yu dul dëgg jóge nañu, di nax mbooloo mi, te di yóbbu ñu bare lool ca màndiŋ ma. Nitu njibar ak nitu jibar, di wax ne am nañu kàttan gu kéemaan, woo nañu mbooloo mi topp leen ca tund ya fu nitul nekk. Waaye wax jii itam ngir fan yu mujj lañu ko wax. Mandarga mii joxe nañu ko muy mandarga Ndëwën gu Ñaareel gi. Ba léegi sax kirist yu dul dëgg ak yonent yu dul dëgg dañuy won mandarga ak kéemaan ngir nax taalibeyam yi. Ndax déggunu baat bi ne: ‘Xool-leen, mu ngi ca màndiŋ ma’? Ndax junni ñu bari jógewul ca màndiŋ ma, yaakaar a gis Kirist? Te ci junni ndaje yi nit ñi di wax ne dañuy bokk wax ak xelum ñi dee ba noppi, ndax dégguñu fi yéen baat bi ne: ‘Xool-leen, mu ngi ci néegu kumpa yi’? Loolu mooy ndajjéef gi spiritism di joxe. Waaye lu Kirist wax? ‘Bulen ko gëm. Ndax ni melax mi di jóge penku, leer ba ag sowu, noonu la itam dikkug Doomu nit ki di doon.’” The Desire of Ages, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Néegu kumpa yi mooy misaalu espiritism, te ñaareelu yàqute bi ci Ezekiel saar 8 am na biir kër Yàlla gi, fa nataali suuf yi woon dex nga leen ci ndongo yi ci sutura.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Kon ma dugg ba gis, te xool; te xam ne, bépp xeetu rab yu di yëngu ci suuf, ak rabu mébét yi, ak bépp xérëm yu njëkkërug kër gi réewum Israyil, dañu leen nataal ci miir mi wër bépp fan. Te juróom-ñaar-fukk ay góor ci magi kër gi réewum Israyil taxawoon ci seen kanam, te ca biir seen digg la Yaasaniya doomu Safan taxawoon; ku nekk ak ab safaraam ci loxoom, te niir wu gudd wu xetum cuuraay di yéeg. Noonu mu ne ma: Doom-aadama, ndax gis nga li magi kër gi réewum Israyil di def ci lëndëm gi, ku nekk ci néegam nataalam? Ndaxte dañuy wax ne: Aji Sax ji gisunu nu; Aji Sax ji bàyyi na suuf si. Ezekiyel 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Esekiyel gis na “xërëm yu kër gi ci kërug Israayil, yi ñu nataal ci miiri” kër Yàlla ga, waaye ñu wax ko bu leer ne nguurug bàkkaar bii mi ngi itam ame ci “néeg yu nataal” bu kenn ku nekk ci mag ña. Bàkkaar ba nekk ci kër Yàlla gu dëgg gi, moo feeñal bàkkaar ba nekk ci kër nit ki.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Bi Yeesu di setalee kër Yàlla gi ci jaaykat ak jëndkat yu àddina, mu yégle woon ay ndigëlam ngir setal xol ci sobe bàkkaar,—ci bëgg-bëgg yu suuf, ci naafaqa yu boppam rekk, ci jikko yu bon, yi di yàq ruu. Malaki 3:1–3 waxees na ko.” The Desire of Ages, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Ñaareel ñaareelu bàkkaar ba diiroon na feeñug ñaawte gu nekk ci biir kërceg Yàlla, ak ci xel yi ñi mag ñi war a doon sàmmkat yi kërceg Yàlla. Ñaawte ga fa feeñ mooy ñaawte gu jëm ci ruuhiyaa. Ca fan yi Nóé, ba lépp lu nit ñi xalaat ci seen xol doon lu bon, ña ca jamono ba laab yi feesaloon nañu seen koppu tooñ.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Te Yàlla gis ne sañu ñaawtéefu nit ki bare lool ci kow suuf, te ne bépp xalaat ak njortum xolam du woon ludul lu bon rekk, saa su ne. Génèse 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Xeetu ñaareelu maas gi mooy wone kañ la espiritism duggé ci ña jiite Yerusalem, te itam ci melokaanu mbooleem Laodisee bu Adventiste. Li “mag yi nekk ci kërug Israaël” defoon “ci lëndëm gi,” “ci” seen “néegu” “nataal yi,” day wone ne “bépp xalaat ak jéem-jéemi” seen xol “lu bon rekk la woon.” Sœur White wax na bu leer ne alagug Yerusalem di tekki jeexital àddina, te seede bi aju ci mbëbët ma ci jamonoy Noh itam day tekki jeexital àddina. Ci fan yu mujj yi, ñi baññ a santal seen bopp ci dëgg gi, espiritism dina leen jàpp, ni ko ñaareelu yelleef ga ci Ezekiel saar 8 di wone.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Ñaare bu ñaareelu yéefar gi Ezekiel wax, muy ndóolug rébëll bu ñëw ci atum 1888, te muy nekk màndargay ñaareelu xeetu nit; waaye lu gën loolu, 1888, ak lépp lu mu tekki walla lu mu di màndarga, delloo nañu ko ci fanwu 11 Septambar 2001. Sœur White wax na bu leer ne ci 1888, malaaka bu kàttan bi ci Révélation fukki juróom ñett descendu na; te moo tax taarix boobu di tegtal jamono ji kër yu mag yi ci New York City war a daanu ndax laal gu jóge ci Yàlla, te Révélation fukki juróom ñett, aaya 1 ba 3, war nañu a mat.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Ñàkk bëgg a bàyyi xalaat yu ñu jëkk a samp, ak nangu dëgg gii, moo nekkoon ci sàmmu yu bare ci biir mboolem bëgg-bëggu weddi gi feeñoon ca Minneapolis, ci yégleb Boroom bi jaarale ko ci mbokk yi Waggoner ak Jones. Ci yokk boobu weddi, Seytaane am na ci mu tëj, ci lu réy, ci sunu nit ñi, doole ju bees ji Xelu Mi Sell mi, ji Yàlla bëggoon lool a jox leen. Noon noon, noonu noon seetaan bi tere na leen ñu jot ci mën-mën ga ñu manoon a am ci yóbbu dëgg gi àddina si, ni ndaw ya ko waaree ginnaaw bésub Pentekot. Leer gi war a leeral suuf si bépp ak ndamam, dafa dajee ak weddi, te ci jëf yu sunu bokk ya, muñ nañu ko ci lu réy ba mu sore àddina si.” Selected Messages, téere 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Jaar-jaaru 1888 joxe misaal bu beesu bañ ndigalu tawub mujj mi agsi woon 11i Suwelet 2001. 1888 mooy simbóolug ñaareelu maas gi ci Adventismu Laodise, te Esekieel day ko tegtal ci ñaareelu xuccam; te jaar-jaar googu dafay fésal ab ngànt bu ñu misaale woon ak juróom-ñaar-fukk mag ña ci Esekieel. Seen ngànt mooy doon espiritisma, te muy ànd ak kaasu waxtuw nattu gi di mat ci jamonoy Nóoh. Bañ bi ñu bañee waxtaan wi moo wone ni njiit yi bañee ndigalu tawub mujj mi, mi waroon a fésal agsiwóom ñetteelu musibaam Islaam.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
«Taw wu mujj gi dafa wara wàcc ci kaw askanu Yàlla. Benn malaaka bu am kàttan dina wàcc jóge asamaan, te suuf si bépp dina leer ak ndamam.» Review and Herald, 21 Awril 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Njiitu gi ca at mi ñàkk a nangoo yégle bi ci 1888, moo mel ni ñàkk a nangoo yégleb Lislaam bi ci 11 Septambar 2001, waaye Yàlla bëgg na jur feeñug doole buy tax njiit yooyu gis ko, ngir muy benn cér ci àtteem ci seen kaw. Feeñug dooleb tawbey mu mujji mi di am ci mujjug jamonoy sëllaal bi. Tambalee na ci 11 Septambar 2001, waaye dafa agsi ci njortam ci mujjug ñetti fan ak genn-wàll gi ci Peeñu yi fukk ak benn, ba “yëngu-yëngub suuf bu mag” bi agsee.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Bataaxalu 1888 mooy woon bataaxalu Laodise, woo ju mujj gi ngir nit ñi jëkk a tànn, te booba dañu doon leen di romb.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Bataaxal bi ñu nu joxoon ci A. T. Jones ak E. J. Waggoner, mooy bataaxalu Yàlla bi ñu yónnee jëme ko ca kërgiis gu Lawodise; te alkande ñeel képp ku wax ne gëm na dëgg, waaye du xëy ci kanam ñeneen leer yi Yàlla jox.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Bataaxalu 1888, moom la tegu woon bataaxal bi won ne bi kër yu mag yi nekk dëkk ba New York dañoo daanu ca 11 Septembre 2001, fàwwoon nañu joxe seede bu jub bi ci jàmmu Laodicea; te seede bu jub boobu mooy bataaxalu Islam bu ñetteel Wo bi, te bu ñu ko wol ci nit ñi gannaaw Yàlla, am na doole jooju di leen dekkal ba ñuy mbooloo xare bu am kàttan.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Warug seede yu jub ci sunuy mbooloy yi ak sunuy kurum yi, ngir yégle ñi nelaw.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
«Bu kàddu Boroom bi ñu ko gëm te topp ko, deñ‑deñ ñu dina jëfandikoo ba am yokkute gu sax. Nañu gis léegi sunu soxla bu mag bi. Boroom bi manul noo jëfandikoo ba keraake muy nofël dund ci yax ya wow. Maa dégg wax yi ñu waxoon: “Bu amul yëngu‑yëngu gu xóot gu Xelum Yàlla ci xol bi, bu amul itam njariñam miy joxe dund, dëgg bi dafa nekk ab bataaxal bu dee.”» Review and Herald, 18 Nowàmbar 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
At 1888 dafay tàmbali njàlbéenu ñaareelu maas Adventism, waaye itam mooy joxe rëddinu waxu yonent buy méngoo ak fan yu mujj yi. Ci 11 Septambre 2001 Yàlla jiite na nit ñi tànn a nangg ne xareb Islamaa ci kaw rab wu suuf si mooy matug yonent, delloo leen ci yoon yu mag yi. Xeetu Yàlla dafa waroon dellu ci alala yu wert yi William Miller bàyyi, te jàngat ci dëgg yu fondamaa yi, yu boole matug musiba bu njëkk bi ak bu ñaareel bi, te loolu mooy tax mu sax ne musiba bu ñatteel bi agsi na woon ca jamono jooju. Bi nit ñooñu dellooee ci yoon yu mag yooyu, ñu ngi leen jiite ba ñu gis sellug ñaari teblo yi Habakuk.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Bunt bu am na ciir ñaari tabla yi Habakuk tegté woon ci atum 1863, yi di itam xonq yi Miller te di itam fondasiyoŋ yi Adventism, moo doon misaal bu benn bunt buy dellusi ca 11 Septambar 2001; ndaxte benn yoonaat, njiiti Adventism bu Laodise moo amé woon waxtaan ngir taxawal xonq yi Miller, walla bañ leen. Ñeenti maas yi Adventism yépp, yi ñuy tegtal ci Ezekiel juróom-ñett, dañuy itam tegtal bunt bu Adventism bu Laodise ame woon ca 11 Septambar 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Dinanu jëfandikoo ci bind bi di ñëw ngir xamle maas gu ñaareel gu Adventisme Laodise bu maas gu ñaareel.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
“Yàlla bind na nit ak cofeel yu man a mboole dëgg-dëgg yu ba fàww. War nañu woon a sàmm cofeel yooyu ci sellal ak aji-sell, te ñu feesul ak benn àddinaat. Waaye nit ñi dañoo dindi ba fàww ci seen xel ak seen waññi. Yàlla, Alfa ak Omega, njàlbéen gi ak mujj gi, Ki yor téerew dogalu bépp bakkan ci ay loxoam, dees na ko fàtte. Nit ñi, da ñuy foog ne am nañu kàttan ci xam-xam, waaye wàcce nañu seen bopp ba ca gën a suufe ci gis-gisu Yàlla.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Xel nit ku nit ki dafa doon suuf rekk. Fa mu war a wone mandargay Yàlla, mooy wone mandargay nit. Ci biiram, ñu gis na fa nataali àddina si. Jëf yu suufeel, yi doon am jamono Noy, te taxoon waa jamono jooju weesu yaakaaru mucc, dañu leen di gis tey.” Signs of the Times, 18 Desàmbar 1901.