Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.
Saaru Esekiyel, ñeenti ay ñëw ay ñaawte yu di yokkante, yi di tekki ñeenti maas yi ci Adventisme bu Laodise. Bunt gu 1863 gi jur na lu ngireneek ci ñaari tabla yi Habakuk, ni Aaróon itam defee woon benn xarala bu ngireneek buy lépp ci jealousie, ci doomam wurus wa, ca jamono ja very bi Yàlla di jox Muuse ñaari tabla yi fukki ndigël yi. Bi Adventisme bu Laodise tàmbalee liggéeyu dindi dëgg yu njëkk yu taxaw, ni ko feesee ci géntug William Miller, njiitu maas bu njëkk ba tàmbali di bañ sañ-sañu Biibël bi, te gannaaw ga, Ruuhu Kàddug Yonent gi. Bunt gi magoon na ba ca tolluwaay ba spiritualisme Kellogg (pantheism) agsi ci seen jaar-jaar, tuuti laata 1888.
At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.
Ci ñàkk jàmm gu 1888 ga, espiritism bi néewaloon ci néegu nataali yi Esekiel wax ci seen mbind mi, agsi na woon ci taxaw bu mel ni ndaw yi yónnee ci Minneapolis, ak jigéen ju Yàlla defoon yonent, ba pare ak Saxal Miit gi it, dañu leen bañ.
“We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.
«Gis na ci sunu kóllëre ne bu Yàlla bi yónnee leer yu jóge ci bunt bu ubbi bu kër-yàlla ga ngir ay nitam, Seytaane dafa yëngu xel yu bari. Waaye mujj gi jotagul. Dina am ñu di bañ leer gi te di bësal ñi Yàlla def ay yoonu ngir jottali leer. Yëf yu Xel Yàlla, duñu leen xam ci anam wu Xel Yàlla. Ñi di wottukat yi toppuñu woon kërgaggu Yàlla buy ubbeeku, te ndigal gi dëgg te jóge asamaan ak ñi ko yóbbu, suufeel nañu leen.»
“There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.
«Ay nit ci dinañu génn ci ndaje mii, ñuy wax ne xam nañu dëgg, te ñu ngi dajale ci seen bakkan yére yi ñuuloon ci làbbalub asamaan. Xel wi ñu jël fii, dina ànd ak ñoom. Dama tiit ndax ëllëgu sunu mbir. Ñi dul fii wone seen bopp ci firnde yi Yàlla joxe, dinañu xeex seen bokk yi Yàlla di jëfandikoo. Dinañu ko def lu metti lool, bu jamono yi agsee, ba ñu man a yóbbu jëm kanam te jëm ci kaw xeetu xare boobu benn mel ni bi ñu daan def ba tey. Nit ñii dinañu am ay waxtu ngirñu gëm ne daan nañu xeex Xelum Sellum Yàlla. Ñenn ci ñoom dinañu gëm ko; ñeneen ñi di sax ci seen xelum bopp. Duñu dee ci seen bopp ngir Boroom bi Yeesu dugg ci seen xol. Dinañu gën a naxariku, ba gën a gën a naxariku, ba kenn duñu man a ràññee dëgg ak njub. Ci weneen xel lañuy jéemee teg ci liggéey bi ab màndarga wu Yàlla du nangoo; te dinañu jéem a feeñal jikko yi Satan moom, ci noonu ñuy jël saytu xelu nit ñi te gannaaw loolu saytu liggéey bi ak mbirum Yàlla.»
“Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.
«Bu sunu bokk yi ko doon woor ak ñaan, te suufeel seen xol fa kanam Yàlla ci ndaje moomu, te toog ak dal ngir seet Xarnuy Mbind mi benn benn, kon Yàlla dafa naroon a màggaliku. Waaye xelu àtte bu ñu indiwon ca ndaje ma ubbiwul buntu barke bu gëna bare bu Yàlla, te ñi am xel woowu duñu nekk ci taxawaay bu baax ngir gis leer peeg bu ñu tuubee fa kanam Yàlla, te am dara ci xam ni ñu jege woon naka lool ci toroxal Xel mu Sell mi ak am beneen xel.» The 1888 Materials, 832.
After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.
Gannaaw 1888, Sœur White “daldi na lool ngir ëllëg” mbooloom ak liggéeyu Yàlla. Gis na ne ndaje ma dina jur xeexu xel buy yàgg ci biir góor ñi doon njiiti Adventisme bu Laodisée; te werante gi ci “the daily” mooy firnde ne ay yëgleem am nañu matal ci waxtu jamono woowu sax. Ca jamono ja, góor ñooñu ñi bañoon “samp ci seede bi Yàlla joxoon” ngir dëggal “bataaxal bi ak ñi ko yónnee jóge asamaan,” daan nañu yëngu ci xeex; te góor ñooñu xeex nañu “Espiriitu Sellu Yàlla.” Ñaareelu maas gi seetaan na ni kërug mbind mi ak sanitarium bi lakk ba yàqu leer ndax safara yi joge ci àtteb Yàlla.
“Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.
“Tey maa jot letaar gu mag ci Elder Daniells ci mbirum yàqug biro Review bi ci safara. Sama xol metti lool bu ma xalaatee réyug yàquwaay bi ci mbirum liggéey bi. Xam naa ne li war na doon jamono ju metti lool ñi yor yëf yi ci liggéey bi ak ñi di liggéey ci biro boobu. Dama sonnandoo ak ñépp ñi sonna. Waaye jàquma woon ci xibaar bu tiis bi, ndaxte ci ay peeñu guddi gis naa malaaka bu taxaw ak saafara juy mel ni sabar, tàllal ci kaw Battle Creek. Benn yoon, ca bëccëg bi, bi sama kalaama nekkee ci sama loxo, xelam wéy na ma, te meloon na ni sabar bu safara bii dafa di walbatiku, jëkk ci benn wet, ba noppi ci beneen wet. Musiba mel ni muy toppante ak musiba, ndax Yàlla suufaloon nañu ko ci pexe yu nit ñi ngir yékkati ak màggal seen bopp.”
“This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.
“Suba si, deesoon naa ci ñaan gu dëgg ngir Boroom bi jiite ñépp ñi bokk ak biro Review and Herald ba, ngir ñu seet bu baax te cig sàkku gu takku, ba ñu man a gis fu ñu bàyyiwoon a topp yenn bataaxal yu bare yi Yàlla jox.”
“Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’
“Am na lu jiitu, mbokk yi nekk ci biro Review dañu laaj sama xel ci yékkati benn yeneen tabax. Booba ma wax ne su ñi doon far ak yokkati benn yeneen tabax ci biro Review and Herald amoon kanam gi buñu leen tëral ba noppi ci seen kanam, su ñu manoon gis li di nekk ci Battle Creek, duñu am benn laaj ci tabax yeneen tabax foofa. Yàlla nee na: ‘Sama kàdduñu ko xeebal nañu; te dinaa dellu, baal ba taxawalal ko.’”
“At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.
“Ca Biir bu Mbooloom Jëfandikookat yi, bi ñu ko woon ca Battle Creek ci atum 1901, Boroom bi jox na askanam firnde ne Moo leen di woo ngir am yeesal. Xel yi daldi dëggal, te xol yi laal nañu leen; waaye liggéey bu mat sëkk amul woon. Su fekkee ne xol yu dëgër ya daan nañu tiis ci tuub seen bopp kanam Yàlla, kon dinañu gis benn ci ginnaaw yu gën a réy ci wone kàttanu Yàlla yi ñu mas a gis. Waaye Yàlla teraluñu ko. Seedey Xelam yi dégguñu leen. Nit ñi tassaawuuñu ak jëf yi doon taxaw bu baaxul ci kaw njariñi dëgg ak njub, yi war a sax ba fàww ci liggéeyu Boroom bi.”
“The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.
“Bataaxali yi ñu jox mbooloom Efes ak mbooloom Sardis, Kiy may njàngale ngir ay nitam dafa leen ma delloo yoon yu bari. ‘Bindal malaakam mbooloom Efes ne; Lii mooy wax Kiy téye juróom-ñaari biddiw yi ci ndeyjooram ndeyjoor, di dox ci biir juróom-ñaari lampa yu wurus yi; Xam naa sa jëf yi, ak sa liggéey, ak sa muñ, ak ni nga manul a dékku ak ñi bon: te nattu nga ñi wax ne ndaw-yiw lañu, te duñu ko, te gis nga ne fenkat lañu: te yebal nga, te am nga muñ, te ngir sama tur liggéey nga, te xàddiwoo. Waaye am naa lu ma lay jiiñ, ndax bàyyi nga sa mbëggeel mu njëkk. Fàttaliku nag fu nga jóge ba daanu, te tuub, te def jëf yu njëkk yi; loolu lu dul moom, dinaa ñëw ci yaw gaaw, te dinaa yóbbu sa lampa bàyyi ko ci barabam, su fekkee nga tuubul.’ Peeñu 2:1–5.
“‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.
«“Bindal ci malaakam mbooloom gëmkat yi ci Sardes: Lii mooy waxu Kiy moom juróom-ñaari Xelum Yàlla yi ak juróom-ñaari biddéew yi; xam naa sa jëf yi, ne am nga turu ne danga dund, waaye dee nga. Na nga xool te takku, te nga dëgërël li des, li nekk ci wetu dee; ndaxte gisuma sa jëf yi ni ñu matale ci kanam Yàlla. Kon nag fàttaliku noonee nga ko jotee ak noonee nga ko dégee, te nga sax ci ko, te tuub. Su fekkee nag ne doo xool, dinaa ñëw ci yaw ni sàcc, te doo xam ban waxtu laay ñëwee ci yaw.” Peeñu 3:1–3.»
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“Nunuy gis a matug yëgle yii. Mëneesul a wax ne mbind mi gaawoon a mat ci anam wu gëna wóor ak yiwu leen.”
“Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.
“Nit ñi man a tabax kër yu ñu samp bu baax, te ñu aar ci safara, waaye benn laal rek ci loxo Yàlla, benn xalima rekk bu jóge asamaan, dina xàbbal bépp taxawaayu wéeru.”
“It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.
«Ñu laajoon na ma ndax am naa benn xelal bu ma wara joxe. Xelal bi Yàlla mayoon laa ba noppi joxe, ak yaakaar ne dina aar ngir saabu kook bu tàng ba doon tàkk ci kow Battle Creek bañ a daanu. Léegi li ma ragaloon agsi na—xibaaru lakkug kërgóoŋu Review and Herald. Bi xibaar boobu agsee, yéemu woonu ma, te amoonuma benn baat bu ma wax. Li ma doon wax yenn yoon ci artu yi amul woon genn njariñ ludul dëgërël xol yi ko dégg, te léegi man maa ngi mën a wax rekk: Maa ngi metti lool, ba metti lool, ne dafa waroon ngir mbugël mii ñëw. Leer gu doy joxeef na. Suñu ko jëfandikoo, duñu soxla woon beneen leer.» Testimonies, volume 8, 97–99.
The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.
Ñaareelu ñaareel ci Adventism nekku woon ndam; te ci matug li Ezekiel saar 8 wax, ngëmbaare bi daldi gën a yokku.
“By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.
“Ci bindeef yu bind ak ci safara, Boroom bi xamle na ne bëgg na ñoñam yi génn Battle Creek. Na Yàlla dimbali nu ngir dégg baatam. Ndax loolu amul dara solo ci nun ne sunu ñaari réew yu mag yi nekk Battle Creek dafa saf ba jeex? Mën ngeen wax ne: “Waaye Sanitarium bu bees bi am na ay ñi fay wérloo yu bari.” Waaw; waaye su fa doon am ay junni-junni way-wérloo, loolu du woon benn lay ci ngir sunu nit ñi tabax seen kër yi ci Battle Creek, te dëkk fa.”
“Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.
“Nattu yi di yokku. Nit ñi di bàyyi leer gi Yàlla yónnee ci Seede yi yu Ay Xelum, te ñuy tann seen bopp xalaat ak seen bopp pexe. Ndax nit ñi dinañu sax ci denc seen bopp fu sore Yàlla? Ndax war na mu feeñal ay ñàkk bégam ci anam gu gën a fés mel ni li mu ko ba noppi defoon?” Pamphlets, SpTB06, 45.
Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.
Nit ñi doon “tann seen bopp seeni pexe ak seen xalaat yu seen bopp,” ni ko tektale ñaar-fukk ak juróom-benn mag ña ci néegu nataal yi nekk ci Ezekiyel saar 8, ñoo waxoon naan: “Boroom bi gisewu nu.” Boroom bi taxawal na ab jigéen juy wax kàdduy Yàlla te jox na ko “peeñ yu ubbeeku” ngir dëgg-dëgg ñeent-fukk at, ba ci 1884. Mu teg na ci séenu boppam ci may gi, ndaxte moom moo ko joxe te mu jeexal ko ci dëkk bu tudd Portland, te moom moo ko joxe ngir ñeent-fukk at. Naka la ko jiitu tuuti rekk ngir “peeñ yu ubbeeku” yi daanu, mag ña tàmbalee nañu, ci 1881 ak 1882, di yàq sañ-sañu Biibël bi ak Xelum Kàddug Yàlla. Kon nag “peeñ yu ubbeeku” yi jeex nañu ci 1884, te ci ñeenti at gannaaw gi, ñu delloo ca Ndaje Màgg 1888 ga ndóolug Koraa, Datan ak Abiram.
The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.
Ñàkkug 1888 gi jur na yokkute gu màgg gu ànd ak ñàkk dégg, ba Yàlla dugg ci yoon wu jub ci jaar-jaari tawaarixu Adventism bu Laodise, ba mu lakk liggéeyu mbooloom bind ak liggéeyu wér-gu-yaram. Waaye àtte yu jub yooyu taxul ñàkk dégg gi doon dem ba noppi. Ci 1919 am na Benn Ndaje Mbind mi, fa kenn ci ña gën a jiite ci ñàkk déggu ñaareelu maas gi, William Warren Prescott, di xamkatub njàngum yoonu Yàlla bi ñu yar ci jaangor yi bu Protestantism buy réer, moo doon ki gën a jiite ci jëfandikoo gis-gisu Seytaane ga doon wax ne “the daily” dafa tegtal liggéeyu Krist ci kër-yàllaas bi, te mu joxe ay waxtaan yu bari.
History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.
Jàngoro wax na ci ndaje gu Biblii ga ca atum 1919, Prescott indil na xebaar bu baax bu taxaw ci dindi bépp dogal bu jaar ci yëgleb yonent yi Millerites yi. Mu sax jéemoon na dindi ñaari junni ak ñetti téeméeri fan yi, waaye mënu ko woon a def. Naka noonu, mu indil xebaar bu baax bu fees ak neen ci xam-xamu yonent yu Millerites yi. Xebaaram bu baax boobu dañu ko bañ ca ndaje ma, waaye ba tey, njiit yu gumb yooyu dogu nañu jël ay waxtaanam yu sérii yi, tabax leen mu nekk téere bu tudd, The Doctrine of Christ. Téere boobu nekk na misaal ndëwënug ñëwug ñetteelu maasug Adventism bu Laodicea.
The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.
Téere bi diir na beneen xebaar bu baax wu dul xebaar bu baaxu Millerite bi ci Habakkuk saar ñaar, te Pool wax na nu ne, beneen xebaar bu baax du xebaar bu baax benn sax.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.
Damaa maa ngi yéemu ne yéen, yéen a ngi dëddu bu gaaw ki leen woo ci yiwug Kirist, ngir jëm ca beneen xebaar bu baax ba: te du beneen; waaye am na ñenn ñi leen di sonal, te bëgg a soppi xebaar bu baax bi ci Kirist. Waaye su fekkee ne nun walla malaaka ju jóge asamaan di leen yégal beneen xebaar bu baax wu wuute ak bi nu leen waxoon, na mu nekk ku ñu rëbb. Ni nu ko waxoon bu jëkk, noonu laay waxaat léegi: su amee kenn kuy leen yégal beneen xebaar bu baax wu wuute ak bi ngeen jote, na mu nekk ku ñu rëbb. Galasi 1:6–9.
The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.
Xeetu ñetteelu ci Adventisme gi dafa fees ci ñaareelu ñaawte gu ñetteel gi ci Ezekiel, fa jigéen ñi di jooy ngir Tammuz. Tammuz nekkoon yàlla bu Mesopotamie bi jëfandikoo woon ak meññenté ak yooni màndargay saxal gi. Yenn saa, dañuy misaal Tammuz muy sàmm walla góor gu ndaw, te ñu boole ko ak soppi-kàlla yi ak màggug meññent yi. Deege Tammuz ak dekkiwaayam gannaaw ga, dañu ko takk ci kalandriye bey bi. Ni ko xuraafaay bi waxe, Tammuz dafa dee walla réer ci weeri noor yi, te loolu dañu ko gis ni muy ndencitaal wowug saxal gi ci jamono tàng te wow. Jooyeel Tammuz bi nekkoon xew-xewu naqar bu aju ci metitlu dee walla réerug Tammuz ci weeri noor yi, te gannaaw loolu am mbégte ci dekkiwaayam, mi doon màndargay yeesalug saxal gi ak dundug bey bi.
Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.
Jooy Tammuz dafay wax jëfandikoo buy wone ndigalu taw bi mujj gu dëggul, te loolu mooy li xibaar bu baax bi W. W. Prescott doon tegtal. Yëkkati ndomboot bu yóbbalu ci kàdduy yonent yi, bi tàmbalee ci fippu gaaw gi ci 1863, agsi na ci 1919 ba Adventism bu Laodicee bàyyi xibaar bu baax bu dëggul taxawaliku. Xibaar bu baax boobu dëggul tabaxoon nañu ko yépp ci metodoloji Protestantisme bu wacc ci ngëm. Ki ko bindoon ca njàlbéen ga mooy W. W. Prescott, te ni ci William Miller, xibaaru baaxu ñaar ñi itam sukkandikoo woon na ci seen xam-xamu ndomboot bu “bës bi nekk saa su ne,” ci téereb Daniel. Ñaari xibaar yu baax yooyu dañu leen wone ci kàddu bi nekk ci 2 Thessalonians, fa Miller jëkk a gis ne “bës bi nekk saa su ne” dafa doon tegtal paganisme. Ci kàddu boobu am na benn mbooloo miñu tegtal ci Miller, ñiy nangu dëgg gi Pawulo indil, ak beneen mbooloo mi amul cofeelug dëgg gi.
One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.
Benn boobu ci fan yu mujj yi, bi Miller di tegtal, “xam” te nangu taw bu mujj bi, te beneen benn boobu, bi Prescott di tegtal, nangu nax gu réy gi. Nax gu réy gi ñuy nangu dafa sampu ci xibaar bu baax bu dëggul, mooy xibaar bu baax bu nekkul xibaar bu baax dara, te mooy melokaan ndigël bu dëggul bu taw bu mujj bi. Noonu nag, ñetteelu jëf ju bon ji ci Ezekiel mooy jigéen ñi (jàngoro yi, maanaam kërk yi, yu Adventisme bu Laodicee), di jooy ndax Tammuz. Seen rangooñu noor gi (taw), mooy a jur meññent mi ngir góob gi.
The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.
Wuuteg xeetu ndigal gu mujj gu ñaar bi dafa fees ci Biibël bi ak ci Baatu Yonent yi. Biibël bi di waxaral ay yoon yu bare ne taw bi dañu ko tere nit ñi déggadi.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.
Ñuy wax na: Bu góor sopee jabaram, te jigéen ji jóge ci moom, dem bokk ak beneen góor, ndax dina dellusi ci moomaat? Ndax suuf sañ-sañu woowu du di gën a tilimbeeku? Waaye yaw, dangaa def njaaloo ak ay soppe yu bare; teewul dellusi ci man, wax na Boroom bi. Yëkkal sa bët yi jëm ci tund yu kawe yi, te xool fu ngay neexul woon ak ku. Ci yoon yi nga toogoon di leen xaar, ni Arabi bi ca màndiŋ ma; te nga tilimbeel suuf si ak sa njaalookat ak sa bon. Moo tax taw yi dañu tere woon, te amul woon taw wu mujj wa; te am nga kanam gu jigéenu njaaloo, te bëgguloo rus. Jérémie 3:1–3.
Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.
Aventisme bu Laodisé nekk na jigéen ju moytu Yàlla dale ci 1863, te dale ba léegi taw yi dafa ñàkk. Ñoom bañ nañu rus ci seen njàngat, te ñàkkub suufe boobu jur na kanam gu jigéen ju moytu Yàlla, te jigéen jooju ci kàddu yoon wi ci Biibël mooy papaas bi. Ci ñetteelu maas gi la liggéey bu mujj bi ngir waajal ngir sukkandiku ci màndargay jigéen ju moytu Yàlla ju Room ame mat. Waajal ngir ñenteelu maas gi mat na ci ñetteelu maas gi, jaarale ko ci benn yégle bu fen ci taw wu mujj wi. Ni ci njàngat mu 1863, ak njàngat mu 1888, noonu it njàngat mu 1919 méngoo na ak 11 Septembar 2001, ndax ba këri dëkk New York yi daanoo ba noppi, malaaka mu mag mi ci Peeñu gi ñaar-fukk ak juróom-ñett wàcc na, te taw wu mujj wi dëgg tàmbali.
“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 bu mujj ci ginnaaw bi dina wàcc ci kaw askanu Yàlla. Ab malaaka bu am kàttan dina wàccee asamaan, te suuf sépp dina leer ndax ndamu moom.” Review and Herald, 21 Awril 1891.
When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.
Bi mujaw tàmbalee, mag yu magi Adventism bu Laodise dafañu ko xamuwul ni mooy mujaw, ndaxte dañu leen jàngaloon ci benn yégle bu mujaw gu dëggul, bi Ezekiel melal ci jigéen ñi di jooyal Tammuz, te ci jëfandikoo mu tekki ni benn yégle bu jàmm ak kaaraange.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
«Ñi bokk rekk ñi dox ci leer gi ñu am dinañu jot leer gu gën a réy. Su nu dul jëfandikoo bis bu nekk ci yokkute gi ci wonale njikko yu Kiristaan yu jëfandikookat, duñu xam xew-xewi Xel mu Sell mi ci taw bi mujj bi. Mën na daanu ci xol yi nekk wër nu, waaye du nu ko xàmmi walla jot ci moom.» Testimonies to Ministers, 507.
It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.
Dafa manoon woon nañ saraxalekat yi ñu man a xam dikkug taw bu mujj bi, ndaxte seen xibaar bu baaxu fen, ci taw bu mujj bu fen boobu, dafa weddi woon ne menn neneenu kàttanu Yàlla mën na feeñ ni mu feeñoon ca jamonoy yu wees ya.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“War na am solo yi am njàngat yi, wone bu yéeme te mag gu dooley Yàlla, waaye du dal ci ñi toroxalul seen bopp fa kanam Boroom bi, te ubbi bunt xol bi jaarale ko ci waxub bàkkaar ak tuub. Ci feeñug dooley boobu buy leeral suuf si ak ndamu Yàlla, dañuy gis rekk lu nekk ci seen gumbaay, lu ñuy xalaat ne amul wóor, lu di yéngu seen tiit, te dañuy takku ngir weddi ko. Ndax Boroom bi du liggéey ni seen xalaat ak seen yaakaar di ko bëggée, dañuy xeeb liggéey bi. “Lu tax,” lañuy wax, “nu maneesul a xam Xelum Yàlla, fekk nu nekkoon ci liggéey bi ay at yu bare?”—Ndaxte tontuwuñu woon artuwaay yi, ñaax yi ak ñaawtéef yi nekkoon ci yégley Yàlla yi, waaye sax ci seen wax naan: “Man ku bare laa, am naa alal bu yokku, te soxlaawuma dara.” Xam-xam, ak yàgg a nekk ci liggéey, du def nit ñu doon yoonu leer, su fekkee daanuñu ci leeral yu xóot yu Jantub Njubte, te woo leen, tànn leen, waajal leen ci mayug Xel mu Sell mi. Bu góor ñiy jëfandikoo mbir yu sell yi toroxalee seen bopp ci suufu loxob Yàlla gu am kàttan, Boroom bi dina leen yékkati. Dina leen def nit ñu am xel mu xóot—nit ñu bare ci yiwug Xelam. Seen melokaan yu dëgër yu bëgg seen bopp, seen déggadi, dees na ko gis ci leer gi jóge ci Leeru àddina bi. “Dinaa ñëw ci yaw gaaw, te dindi sa kandaléeri ci bérabam, su fekkee tuuboo.” Su ngeen wutee Boroom bi ak seen xol bépp, dingeen ko gis.” Review and Herald, December 23, 1890.
The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.
Mag ñi ci saraxalekat yi ci Ezekiel saar 8, nangu nañu xebaar bu jàmm ak kaaraange ci atum 1919, te bi fanweeru septembre 11, 2001 agsi, meññeefu ndaje boobu buy gëna yàgg ci moytu Yàlla feeñ na ci seen manadi xam ñëwug taw bu mujj ba. Ci jaar-jaaru nettali gi tàmbalee ca jamonoy mujj ga ci 1989, Yàlla delloo na yëngu-yëngub Miller ba ci benn araf. Miller nekk na misaalub Eliya, te Eliya waxoon na Akab bu wóor ne du am taw, ludul ci waxu Eliya.
We will continue our consideration of the third generation of Adventism in the next article.
Dinanu yokk sunu xalaat ci ñetteelu maas gi ci Adventism bi ci jëfekaay bii di ñëw.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘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.’
“Ñi ñëpp ñi dul metti seen bopp ci seen yokkute gu ruus ci seen ngëm, te duñu jooy ci bàkkaaru ñeneen, dees na leen bàyyi te duñu jot kaaraangeg Yàlla bi. Boroom bi sant na ay yonnentaam, góor ña yor jumtukaay yu rey ci seen loxo: ‘Demleen topp ko ci dëkk bi, te dóorleen: bu seen bët yërëm, te bu ngeen am yërmande; reyleen ba noppi mag ak ndaw, janq ak xale yu ndaw, ak jigéen: waaye buleen jëgësi kenn ku am màndarga bi ci kawam; te tambaleleen ci Sama kër-gu sell. Noonu ñu tambalee ci mag ña nekkoon ca kanamu kër ga.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Fii nu gis ni, mbooloom gëmkat yi — kër Yàlla ju sell ji — mooy njëkk a yëg mbugalu merum Yàlla. Mag ña, ñi Yàlla joxoon leer gu réy te taxawoon ni wottukati mbir yi diiney mbooloo mi, wor nañu seen wóor. Jël nañu taxawaay bi naan warunuñu séentu kéemaan ak feeñ gu rõyu gu kàttanu Yàlla ni ci bés yu njëkk ya. Jamono soppiku na. Wax jooju dëgërël na seen ngëmadi, te ñuy wax: Boroom bi du def lu baax, du itam def lu bon. Yërmande lool na ba du dikk ci àtte ngir seetlu xeetam. Noonu “Jàmm ak kàttan” mooy xaacu nit ñi dootul dara yokk seen baat ni trompet ngir won xeetu Yàlla bàkkaar yi ñuy def ak kërug Yanqóoba ay bàkkaaram. Xaj yu luuñ yii te bëgguñoo woof, ñoom la mer gu yoon wu Yàlla muñul tere daldi dab. Góor ñi, jigéen ñi ndaw, ak xale yi, ñépp dañuy reyandoo.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Yëf yi ñu takkoon ne ñi takku ci ngëm dañuy jàq ak jooy, mooy yi nekk woon lu bopp yu yemul man a gis; waaye bàkkaar yu gën a bon, yi taxoon jealousy Yàlla ju sell te set, kenn waxu leen. Ki gëna seet xol yi xam na bàkkaar bu nekk buy am ci kumpa, yi ñiy liggéey lu bon di ko def. Nit ñooñu di tàmbali a yëg ne ñu wóor ci seen naxari, te ndax muñ gu bare gi Mu am, ñuy wax ne Boroom bi gisul; gannaaw loolu ñuy jëf mel ni Mu bàyyi na suuf si. Waaye dina settu seen naaféq, te dina ubbi ci kanam ñeneen yi bàkkaar yi ñu doon sàmm baax ba ñu nëbb leen.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Amul kenn daraja, ngëneel, mbaa xel mu jàppandiku ak àddina, amul benn tax bu dul aar nit ñi ngir bañ a joxe sarax seen njub ak yoonu dëgg, suñu leen bàyyi ci seen xol yu naxe te worul. Ñiñu daan seet ni ñooy ñu yello te jub, ñoom lañuy feeñ ne ñooy jiitekat yi ci bàkkaaru dàgge, te di misaal ci yéefër gu amul jàppale ak ci jëfandikoo yërmandey Yàlla ci anam gu bon. Yoon wu ñaaw woowu, moom du ko muñalati dara; te ci meram moo leen di àtte ak yërmande wu amul.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Boroom bi dégg dëgg moo di jëfandikoo ak récc ngir dindi sa kanam ci ñi ñu barkeel ak leer gu réy te ñu mas a xam dooleb kàddu gi ci liggéeyu yeneen. Benn fan ñoom nekkoon ay jaamam yu takku ci moom, ñu amoon xëwëlu sa kanam ak njubalugam; waaye dañoo soree ko, te yóbbu yeneen ci réer, moo tax ñu tàbbi ci merum Yàlla.” Testimonies, volume 5, 211, 212.