The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.
Ñetti jëfandikug Eliya mooy won ne, ci mujjug jamono yi, dina am Eliya ci ndoorteel mujjug jamono yi, te itam ci njeexital mujjug jamono yi. “Mujjug jamono yi” mooy jamonoy àtte, te àtte boobu mooy lu di wéyalante te xaajalees na ko ñaari xeet yu àtte. Àtteb seetlu bi tambali ci ndoorteel mujjug jamono yi, ak àtteb jëfandikoo bi am ci njeexital mujjug jamono yi. Ñetti jëfandikug Eliya, ci njariñam gu njëkk, dafa tegtal jaar-jaaru àtteb jëfandikoo bi, bi tambalee ci yoonu Dibéer bu agsiwaat.
The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.
Atteb àtte mi ngi yam rek ci ñi wàcc seen bopp ne ay toppkat Yàlla lañu, ci njàlbéen li ci kaw jëfandikoo wax ju leer te jub, waaye itam, ci ay xew-xew yu néew, ci wax ju jaarul ci kàddu waaye jóg ci seen dundin.
(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.
(Ndaxtekat yi déglu yoon rekk ñooy jub ci kanam Yàlla, waaye ñi di def yoon ñooy ñu dees a àtte ni jub. Ndaxte bu xeeti xët yi amul yoon di def ci seen bindu àddina li yoon santaane, ñoom ñi amul yoon, ñoom ci seen bopp ay yoon lañu doon: ñoom ñoo wone ne liggéeyu yoon bi bind nañu ko ci seen xol, seen xel mu leen di xamal lu baax ak lu bon it di seede, te seen xalaat yi di ci diggante boolee daan leen di jiiñ walla di leen layi.) Room 2:13–15.
The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.
Atteb léen ci xel ne àtte gu wóor gi am na ñaari cér yu mag, ndaxte mu tàmbalee ak seetub dundug ñi dee ba noppi, (li dale ca fan yi Aadama ba) ñi daan wax ne dañoo gëm Yàlla dëgg gi, te ci 11 septembre 2001, mu tàmbali yoonu “àtteb ñi dund” gu wóor ga. Atteb seet gi am na beneen cér bu weesu ca dee ba dund, ndaxte àtte mi tàmbalee ci kër Yàlla, te ci fan yu mujj yi kër Yàlla mooy Adventisme bu Laodice. Bu àtteb kër Yàlla jeexee ci yoonu dimaas bu noppi dikk, kon juróom-ñaaram juróom-ñetti juróom-ñaareel mboolem Yàlla yi ci Bàbbiloon ci jamono jooju dañuy leen àtte.
The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.
At gi muy doxalin mooy mbugalu Yàlla ci ñi bañee nangu joxeb mujj gi mu leen di jox. At gi muy doxalin mi di tambalee ci yoonu Dibéer bu dëgër te bu jëm ci ñëw. Booba, Etats-Unis dina matal koppam gu merug Yàlla, te kooku mooy itam koppam gu àppug waxtoom bu ñu ko may woon; te dëkkuwaay baatub dëgg gi réew mi dina jur alkande réew, te alkande réew dina jur tas réew. Bépp xeetu réew ci kow suuf dina topp royukaayu Etats-Unis ci dëgëral yoonu Dibéer, te ku nekk ci réew yooyu dina itam matal koppam, ba noppi ñu teg leen ci tas réew.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Bu Amerig, réewum sañ-sañu diine, boolee ak Pàppaas bi ngir gaawal xel ak dàq nit ñi ñuy teral bésub noflaay bu dul dëgg bi, kon nit ñi ci bépp réew ci kaw suuf si dinañu leen jiite ngir topp seetam.» Testimonies, volume 6, 18.
The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.
Mbind mu jëf yi itam séddoo na ci ñaari xaaj. Li dale ca yoonu dimaas bu njëkk baññees ci États-Unis ba kera bi nattug nit ñi tëjoo, bu Mikael taxawee, àttey Yàlla dañuy ànd ak yërmande; waaye bu Mikael taxawee, merum Yàlla, ni ko tekkiwée ci tuuru juróom-ñaari musiba yu mujj yi, amul benn yërmande. Diirub xawaaru yoonu dimaas bu njëkk bi, àttey jëf yi buy dal ci kaw nit ñi ak xeeti réew yi dinañu ànd ak yërmande, ndaxte dina amaat ay nit ci Babilon yu ñu di jox fursat ngir xam bu baax wuute gi nekk ci diggante jaamu Sabat ak dimaas.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Éey, bu nit ñi xamoon nañu waxtu seet gi ñu fekk! Am na ñu bare te déggaguñu bëgg-bëggu dëgg bi ñuy nattu ngir jamono jii. Am na ñu bare itam ñi Xelum Yàlla di xëccoo ak ñoom. Waxtu àttey Yàlla yu yàq yi mooy waxtu yërmande ngir ñi amul woon fànn yuñu jàngee li muy dëgg. Boroom bi dina leen xool ak lewet gu nooy. Xolam gu fees ak yërmande daldi yëngu; loxoom diisoo na ba tey ngir musal, fekk bunt bi tëj na ci ñi bëgguloon dugg.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Yërmande Yàlla feeñ na ci ay muñam yu gudd. Mu ngi tere ay àtteem, di xaar ba waxu waare bi eggal ci ñépp. Éy, su sunu nit ñi doon dégge ni ñu war a dégge yëf wi nekk ci seen kaw ngir jox àddina bi bataaxalu yërmande bu mujj bi, aka liggéey bu yéeme lañu defoon!” Testimonies, volume 9, 97.
The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”
“Waxtu atteb mbugalu Yàlla” mooy “waxtu yërmande ci ñi amul woon benn jot ngir xam li mooy dëgg.” Ñaari “waxtu” yooyu dañuy tàmbali benn waxtu, bi “bunt bi tëjé” ci kaw Awañtis yi gu Laodise “ñi bëgguloon a dugg.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
«Ma gis ne Sabat bu sell bi mooy te dina doon miir mi taxawal weccante diggante Israeelu Yàlla ju dëgg ak ñi gëmul; te Sabat bi mooy mbir mi gëna mag, ngir boole xol yi ay santu Yàlla yi soppiiku te xaar. Te su amee ku gëm, te sàmm Sabat bi, te jot barke bi koy topp, ba noppi mu bàyyi ko, te xàjjaale ndigël lu sell li, kooku dina tëj bunt yi Cité bu Sell bi ci boppam, ni mu wóor ni am na Yàlla buy nguuru ci asamaan su kawe si. Ma gis ne Yàlla am na ay doom, yu gisul te sàmmul Sabat bi. Bañu woon leer gi ci moom. Te bi waxtu njàqare jàllee di tàmbali, ñu fees ak Xel mu Sell mi, bi nu génnee di yégle Sabat bi gëna mat. Loolu meraloon mbooloom kiristaan yi ak Adventist yu tudd rekk, ndaxte mënuñu woon a weddi dëggu Sabat bi. Te ci jamono jooju, ñépp ñi Yàlla tànn, gis nañu leer ne nun noo yor dëgg gi, te génn nañu, muñ ak nun fitna bi.» A Word to the Little Flock, 18, 19.
The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”
Bunt bi tëj ci yoonu Dibéer bu agsi lu gaaw, te loolu def na ba jamono ji jiitu yoonu Dibéer bi di “waxtu” gu “seetaan” gi Yàlla jagleel ay nitam.
How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.
Naka ngeen di wax ne: Nun am nañu xel, te yoonu Aji Sax ji ànd na ak nun? Xoolleen, ci dëgg bindug bindkat yi nekk na ci neen. Boroom xel yi rus nañu, ragal nañu te jàpp nañu leen; xoolleen, bañ nañu kàddug Aji Sax ji, te ban xel moo nekk ci ñoom? Moo tax dinaa jox seeni jabar ñeneen, ak seen tool ñi ko war a donn; ndax ku nekk, dale ko ci gën a suufe ba ci gën a mag, jox na boppam ci bëgg alal; dale ko ci yonent bi ba ci saraxalekat bi, ku nekk di def njubadi. Ndaxte wéral nañu gaañug doom ju jigéen ju sama xeet bi ci lu woyof, di wax ne: “Jàmm, jàmm”; fekk jàmm amul. Ndax rus nañu bi ñu defee lu bon lu yàqu? Déedéet, rusuñu mukk, te mënuñu woon sax a xonq. Moo tax dinañu daanu bokk ak ñiy daanu; bu waxtuw seetlugeeñsi ñu dikkee, dinañu leen daaneel, kàddug Aji Sax ji. Jeremii 8:8–12.
As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.
Ni ci Israyil bu yàgg ba tey, noonu itam Israyil bu jamono jii, ñoom ñépp dañu sànku, ndax xamuñu saa si Yàlla wesi woon ci ñoom. Waxtu yiirug Yàlla ci Adventisme bu Laodise, tàmbalee na 11 Septàmburu 2001, te mu jeex ci yoonu Dibeer buy ñëw léegi.
And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.
Ba mu jegesi woon ca dëkk ba, mu xool dëkk ba, jooy ci kawam, naan: Bu nga xamoon, yaw itam, ci sa bés bii sax, mbir yi jëm ci sa jàmm! Waaye léegi dees na leen làq sa bët. Ndaxte ay fan dinañu dikk ci yaw, ba sa noon yi tabax la pexe mu wër la, te wër la bépp wet, te téj la fu nekk. Dinañu la daldi yàq ba nga méngook suuf, yàq say doom yi nekk ci yaw; te duñu bàyyi ci yaw benn doj ci kaw beneen doj; ndaxte xamóowoo jamono ji ñu la seetee. Luug 19:41–44.
At the time of God’s visitation the wise and foolish are forever separated.
Ca jamono yàqu Yàlla, ñi xam ak ñi ñàkk xel dinañu leen taxawal ba fàww.
“We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.
“Xam na ne, ñi dul sellal Yàlla te bokk ci Njiitu Bésub-Noflaay bi, ñi am xam-xamu dëgg waaye ñu boole seen bopp ak nit ñi àddina, dinañu dëddu gëm gi ba noppi, di déglu xel yu nax. Noon, noon ki bon bi dina solal leen lu yomb ngir nax leen, ngir jiite leen ba ñuy yëngu ci xare ak nit ñi Yàlla. Waaye ñi dëgg te sax, dinañu am ci Yàlla aar gu dëgër te am doole lool.” Manuscript Releases, volume 7, 186.
Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.
Seen waxtu seetaan gi tàmbalee na 11 Suwe 2001, ni kooyale ci waxtu seetaan gi dalooni mboolooy Protestaŋ yi 11 Ut 1840, te noonu itam waxtu seetaan gi tàmbalee woon na ci Israayil gu yàgg ga, ba Xel mu Sell mi wàccee ci sóobu Kirist.
The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.
Atté bu mag di jëfandikukat bi tàmbali bu Réewum Mbooloom Amerik feesalee kaasu jamono yu ñu mayoon ngir seetlu, ci yoonu dimaas bu ñuy ñëw gaaw, te loolu it mooy bi jàngoro Laodisé gu Adventiste bi feesalee seen kaasu. Atté mi tàmbalee ci kër Yàlla, ak kaasu jamono yu ñu mayoon ngir seetlu ñaari bépp yu Réewum Mbooloom Amerik yàqute. Bépp bu yàqute bu Protestantis, bi weesu woon a ngi mel ni jàngoro Laodisé gu Adventiste bi ko daan tegtal, booba noppi; te doxalin Filadelfi bu malaaka bu ñetteel bi mooy bépp bu dëgg bu Protestantis, ak Yerusalem gu xel mu sell, gi ñuy yékkati muy ràññeeñ. Ca jamono jooju Yerusalem soppi na, jóge ci jàngoro buy xeex ba nekk jàngoro gu jàmbaar gi jot ndam.
The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.
Àtte gi jëfandikoo ngir àtte bu njëkk buy dox, ak jamono ji Yàlla di yónnee ay àtteem yu alag, te moom itam mooy jamono yërmande ngir baneen juróom-gàttal Yàlla gi nekkagum Babilon. Mu tàmbalee bi jamono seetlu Yàlla ci kaw Adventismu Laodisee jeexee. Àtte bu jëfandikoo bii di dox ba ca Juróom-ñaari Mbàmba yi Mujj ya, fa àtte yi dootul ànd ak yërmande, te gannaaw loolu Yeesu dellusi.
When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.
Bu Yeesu dellusee, junni atum (bennri junniy at) bii nekk ci Kàddug Yàlla gi ci xët wu ñaar-fukk, mooy wone ne Seytaane ñu ko yeew ci suuf su yàqu te neen, mu nekk doomu boppam ak rekk malaaka yu dëddu yi bokkoon ci xare bi ñu dalal Yàlla.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Te ma gis malaaka buy wàccé asamaan, yor ca loxoom caabi biir bàmmeel bu amul pënd ak jéngu bu réy. Mu jàpp nag njaay mi, jaan ja yàgg ja, moom miy Ibliis te di Seytaane, daldi ko yeew ci junni at. Mu sànni ko ca biir bàmmeel bu amul pënd ba, tëj ko fa, teg ci moom màndarga, ngir mu bañ a nax xeeti àddina yiati ba junni at yi mat, te gannaaw loolu war nañu ko bàyyi mu génn ab diir bu gàtt. Peeñu Yowaana 20:1–3.
During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.
Diirub junni at ci atum yiñ mucc dinañu def àttegu seet ci kaw ñi sànku te xet nekk di nelaw ci seen bàmmeel, di xaar njeexital àttey kenn-ku-nekk. Ñiñ mucc dinañu xool seen dund ak seen xaalis yu ñi sànku, boole ci Seytaane ak ay malaakaam, ngir xam kan moo yelloo mbugal gu gën a tar ci njeexital junni at ci.
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.
Te ma gis ay gangune, ñu toog ci kawam, te jox nañu leen àtte: te ma gis ruuyu ñi ñu dagg bopp ngir seedeel Yeesu ak ngir kàddug Yàlla, ak ñi jaamuwoonul rab wa, mbaa ay xaralam, te jotul woon tektalam ci seen kanam walla ci seen loxo; te dund nañu, nguuru ak Almasi bi di junni at. Peeñu 20:4.
The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.
Kon mil at mi ngi ëmb mbooloo àtte bu seetlu, te bu jeexee di yóbbu ci àtte bu mujj buy saytu ci jëf, bi ñu dekkalee ñi bon ñi dee, te Seytaane, mi ci saa si am kilifteef gu mat ci seen kaw, di wóorloo ñi bon ñi ngir ñu xare Yerusalem, mi ci mujjug junni at yi wàcc jógé asamaan. Bi ñi bon ñi tàmbalee seen xare, safara wàcc jógé asamaan, te àtte bu mujj buy saytu ci jëf mat.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.
Te bu atum junniy at nekk, dees nañu bàyyi Seytaane mu génn ca kërëm-kàccëram ga, te dina génn ngir nax xeeti réew yi nekk ci ñeenti wet yu suuf si, Gog ak Magog, ngir dajale leen ci xare; limu ñoom nag mel na ni suuf-sëxët gu géej gi. Te ñu yéeg ci yaatuwaayu suuf si, wër kër dalub gaayi Yàlla yi ak dëkk bi ñu bëgg; waaye safara wàcc na suusi asamaan, jóge ca Yàlla, te lekk leen. Pexe 20:7–9.
Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.
Doonte jëfandikook yu ñett yi ci Eliya ak ndaw li di waajal yoon ngir Yonnente Kóllëre gi ñëw gaaw ci kër Yàllaam dañoo lëkkaloo bu baax, waaye manees na seet benn xeetu wuute ci seen liggéey, ci li Eliya di njëkka xamle liggéeyu ndaw li, ak yokkute bi ànd ak yégleb ndaw li, maanaam, li mat ci biir atteb dogal bi tàmbalee ci ndigalu Dibeer bu dëgër bi di ñëw léegi. Ndaw li di waajal yoon ngir Yonnente Kóllëre gi mooy njëkka xamle benn liggéey bu mat ci biir atteb seetkat bi. Aadventismu Laodise du xam waxtuw seeni seetsi, te loolu di melokaanu jamono ju xóot ju atte.
Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.
Te yu ñàkk a xam itam bataaxalu “dëgg gu fii nekk” gi ñuy yégle ca jamono jëfandikookat seeni seet. Waroon nañu a xam àtte bi ak bataaxalu fan yooyu. Waroon nañu itam a xam ndawsi Yàlla ba ca jamono jooju. Ci seen gumba gu Laodise bi, dañuy weddi bataaxalu waxtu wi, di bañ a nangoo jamonoy seeni seet ak bataaxal bu ne “jàmm ak kaaru,” te dañuy am i sikki-sàkka ci kan mooy ndawsi Yàlla bi tànn ca jamono jooju. Dëgg gii, seedeel bu leer la woon ci seedeelu ñaareelu Eliya, moom di Yaxya miy Sòob.
The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.
Yawut yi xamoon nañu ne waxu yonent bi joxe na xamle ne am na ndaw buy ñëw, te Yeesu ci boppam jàngale na bu leer ne Yahya mooy ka ñëw waroon.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Ndax yépp yonent yi ak Yoonu Musaa waxoon nañu ci li di ñëw ba ca Yaxya. Te su ngeen nangu ko, mooy Ilyaas mi waroon a ñëw. Ku am nopp yu muy dégg, na dégg. Macë 11:13–15.
At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.
Ci njeexital waxtu seet gi ñu ñëwonee seeti leen (mooy waxtu ci taariixu Kirist bu di misaal ndigalu Dimaas buy ñëw gaawe), ba Kirist daanee wéy ci bant ba, Yawut ya dañoo xalaat ndax Ilyaas dina ñëw fexe yeesal Yeesu. Su ñu xamule woon ndaw li war a waajal Yonnent bi ngir Yonnentub Kóllëre gi, bi doon dëggal kóllëre ga ak deretam boppam, kon manuñu woon a xam seen Masiih. Aadantisimu Lawdise ci fan yu mujj yi war nañu xam seen àtte, mooy waxtu seet gi ñu leen di seeti. War nañu xam mesajub jamono jooju, te war nañu itam xam ndaw li Yàlla tànn ci jamono jooju. Mbugalu 1888, mi Septàmbar 11, 2001 di tegu, am na melokaanu bi malaakam Apokalips saar 18 wàcce. Ñi doon saytu ci mbugalu 1888 ba, bañ nañu woon nangu ndawi Yàlla yi tànn ci taariix ba, mi doon misaal fan yu mujj yi.
We will continue this study in the next article.
Dina nu caytu ci jàngat bii ci bind bu ci topp.
For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.
Ndax Boroom bi, Yàlla Israyil, wax ma ne: “Jël kaasub biiñu mer mii ci sama loxo, te nga may xeeti réew yi yépp, ñi ma la yónni ci seen biir, naan ko. Dinañu naan, di yëngu, di dof, ndax sabar bi ma leen di yónnee ci seen biir.” Noonu ma jël kaas ba ci loxob Boroom bi, te may xeeti réew yi yépp naan ko, ñi Boroom bi ma yónnee ci seen biir: maanaam Yerusalem, ak dëkki Yuda, ak seeni buur, ak seeni kilifa, ngir def leen njàqare, ak lu nit di tiitlu, ak lu nit di xas, ak lu nit di rëbb; ni mu mel tey jii; ak Firawna, buur Misra, ak ay surgaam, ak ay kilifaam, ak askanam gépp; ak nit ñi jaxasoo yépp, ak buur yépp yu réewu Uc, ak buur yépp yu réewu Filiste, ak Askelon, ak Aza, ak Ekron, ak ña des ci Asdod; Edom, ak Mowab, ak doom Amon; ak buur yépp yu Tir, ak buur yépp yu Sidon, ak buur yi ci dunu yi nekk ci géej gi féete; Dedan, ak Tema, ak Buz, ak ñépp ñi nekk ba ca gën a sori; ak buur yépp yu Arabi, ak buur yépp yu nit ñi jaxasoo ñi dëkk ci màndiŋ ma; ak buur yépp yu Simri, ak buur yépp yu Elam, ak buur yépp yu Med; ak buur yépp yu bëj-gànnaar, ku sore ak ku jege, kenn ak moroomam, ak nguur yépp yu àddina si nekk ci kow suuf si; te buur bu Seshak dina naan gannaaw leen. Kon nag nga wax leen ne: “Ndaxte Boroom bi, Boroom ga ëpp kàttan yi, Yàllay Israyil, nee na: Naanleen, te màndi, te wuttee, te daanu, ba dootuleen jóg, ndax sabar bi ma di yónnee ci seen biir.” Te bu fekkee ne bañ nañu jël kaas ba ci sa loxo ngir naan ko, kon nga wax leen ne: “Ndaxte Boroom bi, Boroom ga ëpp kàttan yi, nee na: Faw ngeen naan. Ndax xoolleen, tàmbali naa indi musiba ci dëkk bi tudd sama tur, te yéen, ndax dingeen raw mbugal? Déedéet, dungeen raw mbugal; ndax dinaa woo sabar ci kaw ñépp ñi dëkk ci àddina si,” la Boroom ga ëpp kàttan yi wax. Kon yow, waxal ci seen kaw wax jii yépp, te nga ne leen: “Boroom bi dina yëkkati coowam ca kaw; dina génne baatam ci dëkkam gu sell ga; dina xaacu ak doole ci kaw bérabam; dina yuuxu ni ñiy dóor reseñ, ci kaw ñépp ñi dëkk ci àddina si. Riir dina àgg ba ca gàntu àddina si, ndax Boroom bi am na àtte ak xeeti réew yi; dina yedd ak bépp nit; ñi bon, dina leen jébbal sabar,” la Boroom bi wax. Ndaxte Boroom bi, Boroom ga ëpp kàttan yi, nee na: “Xool-leen, musiba dina génn réew ba ca beneen réew; mbëli-mbëli gu réy dina jógé ca gàntuy suuf si.” Te ña Boroom bi rey dinañu nekk bés booba, daldi tàmbalee ca benn pëncu suuf ba ca beneen pëncu suuf; duñu leen jooy, duñu leen dajale, duñu leen suul; dinañu mel ni toxor ci suuf si. Yeremi 25:15–33.