The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.
Yëngu Millerite bi feeñ ci Esayi saar 7 jaaru wax ji tollu ci juróom-benn fukk ak juróom ñaar, te mu tàmbalee ci atum 742 laata Kirist. Juróom-benn fukk ak juróom ñaar yooyu ame ci jaar-jaaru Esayi di tegtal juróom-benn fukk ak juróom ñaar at yi dale ci 1798 ba 1863. Alfa ak Omega dinañu feeñal masla bu mujj, ànd ak tàmbali gi. Wax ju juróom-benn fukk ak juróom ñaar at ji di xamle rëbb ga ñaari yoon juróom-ñaar bi ci kaw nguurug bëj-gànnaar ak nguurug bëj-saalum yu Israayil. Jëkkër ju njëkk ci juróom-ñaar yoon yi ci kaw nguurug bëj-gànnaar gi tàmbalee ci 723 laata Kirist, fukk ak juróom-ñent at gannaaw ba Esayi joxee buur Ahaz waxin bi. Juróom-ñaar yoon yu mujj yi ci kaw nguurug bëj-saalum gi tàmbalee ci njeexitalu juróom-benn fukk ak juróom ñaar at yi, ci 677 laata Kirist.
The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.
Ñàkk gu njëkk gi ci juróom-ñaari yoon bi ñu dogaloon Efrayim jeex na ci atum 1798, te mooy waxtu mujj ga bi gis-gis bu dexu Ulai bi nekk ci saar yi juróom-ñaareel ak juróom-ñeenteel yi ci Daniyel ubbee. Ci waxu yonent la mel ni mu màndargaal benn yoon dikkug yégleb malaaka bu njëkk bi ak tambaleg yonent bu yëglekat yi ñuy wax Millerite. Ñàkk gu mujj gi ci juróom-ñaari yoon bi ñu dogaloon Yuda jeex na ci 1844, te loolu mooy dikkug yégleb malaaka bu ñetteel bi. Fukk ak juróom-ñeenti at ginnaaw loolu, ci 1863, juróom-benn-fukk ak juróomi at yi ñu tektale woon ci ndorteel wax wax ba, màndargaal nañu mujju yëglekat yi ñuy wax Millerite ak tambaleg jàngalegu Adavantis bu fanweer gu juróom-ñaareel, gu Laodise. Juróom-ñaari at laata 1863, ci 1856, James White tàmbalee woon a xamle ne yëglekat yi ñuy wax Millerite bañ nañoo doon kanam jaamu Filadelfi, te nekk nañu jaamu Laodise. Sëtam doomam, bi mu doon bind biyografii Ellen White, bind na ci jaar-jaaru 1856 ak ci bataaxal bu Laodise.
“The Laodicean Message
“Bataaxalu Laodise”
“The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:
“Adventiste yi di sàbbat daan a wottu dañoo jël woon taxawaayu ne yégle yi ñeel juróom-ñaari mbooloom yi nekk ci Apokalips 2 ak 3 dañoo melaloon xam-xamu mbooloom Kiristaan bi jaar ci ay at ak ay xarnu. Ci seen xalaat ju mujj, yégle bi ñeel mbooloom Laodise bi dafa jëme woon ci ñi ñuy wooye léegi Adventiste yu tudd rekk, mooy ñi nanguwuloon sàbbat bu juróom-ñaareelu bés bi. Ci ab njàngat gu gàtt ci Review bu 9 Oktoobar, James White yékkati na ay laaj yu man a yëngu xel, yu mu tàmbalee ak wax ne:”
“The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.
“Njàngat li mi ngi tàmbalee dellu gëna fés, ne: ‘Sàmmkat, lu jëm ci guddi gi?’ Léegi, am na xàjjal bu tuuti rekk ngir ñu laaj ay laaj yu néew, ngir yóbbu xel ci mbir mi ñuy jëfandikoo ci moom. Tontu bu mat sëkk, nu yaakaar ne, dinañ ko joxe ci lu yàggul.—Review and Herald, 9 Oktoobar, 1856.”
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Ci fukk ak benn laaj yi mu laajoon, bii muy benneel laaj bu juróom-benn bi moo jublu woon ci waa Laodice.”
“6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.
“6. Ndax xaalisu Lawdise yi (ñu tangul te seddul, diiruul it) dafa mën a melal bu baax xaalisu mboolem ñi di wax ne dañuy yégle yégleb malaaka bu ñetteel bi? —Ibid.”
“The last question lays the matter open:
“Laj laaj bi ubbee mbir mi bu baax:
“11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.
“11. Su fekkee ne lii mooy sunu xaalis ni nit ñi, ndax am nañu benn yoonu dëgg ngir yaakaar ngëneelu Yàlla, bu nu dégluulee ‘ndigëlam’ Seede bu Dëgg ba? Maa ngi lay digal nga jënd ci man wurus wu ñu seetale ci safara, ngir nga man a neexal; ak yére yu weex, ngir nga sol ko, te rusug sa rafetul yaram feeñul; te nga diw sa bët ak garabu bët, ngir nga gis. Ñi ma bëgg, ñoom laa yedd ak yar: kon nag, farlu te tuub. Xoolal, maa ngi taxaw ca bunt ba, di bëgg; ku dégg sama baat te ubbi bunt bi, dinaa duggsi ci moom, te lekk ak moom, moom itam ak man. Ki daan, dinaa ko may mu toog ak man ci sama gàngune, ni man itam ma daan ba noppi, toog ak Sama Baay ci ay gànguneem. Peeñu 3:18–21.—Ibid.
“It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:
“Léegi ne, dëggu mbir mi dafa doon leer ndànk ci xelu James White. Bés bu ci topp ci Review bi yégle woon benn waxtaan bu am juróom-ñaari kolóon ci mbirum juróom-ñaari mbooloo yi, te moom la tuddoon noonu. Ci i waxam yu njëkk yi mu waxoon ne:
“We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.
“War na ñëw ak yenn ay tekki-kàddu yu jamono jii ne, war nañu xam ñaari juróom-ñaari mboolooy gëm yii ne da ñuy tegu ci juróom-ñaari xaalis yu mbooloom kërceen gi, ci juróom-ñaari jamono, te ñuy lal suuf si bu mat sëkk ci doxalin jamono jépp ju kërceen gi.—Ibid., Oct. 16, 1856.
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
«Noonu mu jël yëgleem bi, di wax ci bés bu nekk ci mbooloom jaamu Yàlla bu nekk. Bi mu agsee ci juróom-ñaareel bi, Laodise, mu yégle ne:»
“How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.
“Ni ñuy toroxlu ngir nun, nuy askan, la melokaan bu metti bii di wax ci mbooloom gëmkat bii. Te ndax melokaan bu ragal-bii du nataal bu mat sëkk buy won sunu nekkin fii tey? Waaw, mooy; te du am njariñ benn di jéema rëcc dooleb seede bu xool bu xóot bii ci mbooloom Laodise. Na Boroom bi dimbali nu ngir nu nangu ko, te jariñoo ci moom.—Ibid.”
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
“Gannaaw ba mu joxee ñaari kolon ci mbind mi kërceek Laodise, waxam yu mujj ya daldi def woote gu réy:”
“Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.
“Bokk yi soppiku, war nañu not aduna, yaram ak Seytaane; lu dul loolu, du ñu am benn cér ci nguurug Yàlla.... Jàppleen liggéey bii léegi-léegi, te ci ngëm sàkku leen diggé yi yaramal yi ñu jëfandikoo ngir Lawodise yu tuub. Jógleen ci turu Boroom bi, te na seen leer leer ngir ndamu turam gu barkeel ga.—Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
«Tontu bi joge ci tool bi dafa yéemu lool. G. W. Holt bind na ci Ohio ca 20 Oktobar ni:
“Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.
“Waaw, gëm naa ne nun ñi nekk ci ñetteelu yégle bi ak ndigali Yàlla ak ngëm gi ci Yeesu, nun lanu wax ji jëmaloo; te mënuma nu yàgg dara ci ñaan wurus wu ñu seetlu, ak yére yu weex, ak garab guñ tax bët yi gis.”—Ibid., 6 Nowàmbar, 1856.
“From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:
«Jële gu bërub penku bi, am benn baat bu bees ci mbir mi, mooy bu Stephen N. Haskell, mu Princeton, Massachusetts. Naka Adventist bu njëkk bés bi, dafa tàmbalee waare bi mu amee 20 at; te léegi, ñetti at gannaaw loolu, mu ngi nekk ci yëgle bu ñetteel malaaka bi. Nitu jàng Biblia bu mat sëkk, gannaaw ba mu gisoon tënk gu gàtt gu njëkk gu White ci mbind mi ngir tàmbali laaj bi ci mbir juróom-ñaari kër yu mbooloo yi, tànna na bind ab xët bu yaatu ngir Review bi:»
“The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.
“Mbirmi bi ñu wax ci moomu nekk na benn mbir bu ma neex lool te dëgër ci sama xel ci ay weer yu weesu.... Dafa yàgg bañ ma gindi ci ngëm ne bataaxal bi jëm ci waa Laodise moo nu yell; maanaam, ñi gëm yégle bu ñetteelu malaaka bi, ndax ay sabab yu bare yu ma teg di yu baax. Dinaa tudd ñaar.—Ibid.
“This he does, devoting two columns to his conclusions. As he closed he declared:
«Lii mooy li mu def, di jagleel ñaari kolon ci ay yéem-yéemam. Bi mu aggee ci tëj, mu wax ne:»
“A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.
“Ab xalaatu yonnéelu ñetteelu malaaka bi, du nu musal mukk, déedéet mukk, su fekkee amunuñu mbubbum céet gi, mooy njubtegu gaayi Yàlla yu sell yi. War nañu matal sellaay bi ci ragal Aji Boroom bi.—Ibid.”
“As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.
«Bi James White di wéyal ay éditoriaam ci bataaxal bi ñu yónnee jàngatug Laodise, xel yi Adventist yi daan sàmm bésub Noflaay, te léegi di leen jàng ci Review, dañoo yéemloowoon; waaye bu ñu ko seetee ak xalaat bu xóot ak ñaan, gis nañu ne mën na jege ci seen xaalis. Bataaxal yi ñu yónnee ci seetkat bi wone nañu déggoo gu yaatu, te tegtal ne yeesal amoon na ba noppi tàmbali. Ne bataaxal bu yëngu bi nekkoonul meññeefug mbégte gu rekk, artik bi njëkk ci Testimony No. 3 moo ko seedeel, te ñu ko móll ci Avril 1857, te tudd Be Zealous and Repent. Mu ubbee ne: “Boroom bi won na ma ci peeñ ñenn mbir yu jëm ci kilifa gi ci xaalam bu tey bii di tangadi, te dinaa leen ko nettali.”—1T, p. 141. Ci bii, Ellen White joxe na li ñu ko won woon ci saytaane séqale yi Saytaane daan songale mbooloo mi jaarale ko ci yéegute àddina ak alal ak moomeel.» Arthur White, Ellen G. White: The Early Years, voluum 1, 342–344.
The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.
Yëngu Millerite tàmbalee ci yon wàcc ci kanam Yàlla ni jàngatug Filadelifi, te ci atum 1856 mu nekk jàngatug Laodise. Juróom-ñaari at gannaaw loolu, yëngu gi mujje, te jàngatug Adventist bu fanweer ba fukki fan ak ñaar tàmbalee ni jàngatug Laodise te dina nekk noonu, ba kera Yàlla sànni ko génne ci gémmiñam. Yëngu gi jëm ci ñaar-fukk ak ñent-fukk ak ñent junni nit ñi génn na ci kër-yaramu jàngatug Laodise, ni yëngu Millerite génne woon na ci kër-yaramu jàngatug Sardis. Yëngu gi jëm ci ñaar-fukk ak ñent-fukk ak ñent junni nit ñi méngoo ak yëngu Millerite ci lii ne, yëngu bu njëkk bi soppeeku na dalla Filadelifi ba Laodise, waaye yëngu bu mujj bi soppeeku na dalla Laodise ba Filadelifi. Bérab bu jëfandikoo ngir soppi génne Filadelifi jëm Laodise ci jaar-jaari waxi Millerite, dañu ko tektal bu wér ci 1856; kon bérabu soppi boobu war na it a tektal ci yëngu bu mujj bi, ndaxte Yàlla masula soppeeku. Bérabu soppi boobu, dañu ko xamle ci Peeñu 11 ak ñaari yonent yi ñu rey ci mbedd yi.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Bu ñu di jeexal seeni seede, rab wa di génn ca xur ba amul suuf, dina leen xare, noot leen, ba noppi rey leen. Te seen yaram yu dee dinañu nekk ci mbeddum dëkk bu mag ba, bi ñuy wooye ci lu xel ci turam Sodom ak Misra, fa sunu Boroom itam dafa faañu ko ci bant bi. Peeñu 11:7, 8.
The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.
Mujj gu mujj mujj dina dee, teg ci tànkam, te gannaaw loolu dekkat nekk njàngum wone. Ci def loolu, dina yamook kañu Républicain ba. Kañu Républicain boobu day sos nataalu rab wi, te rab wi muy sos nataal am nañu ko wax ci Pëcc mi ñett-fukk ak juróom-ñaareel, te rab boobu dañu ko xamle ne mooy boppu juróomeel bi jotoon gaañu dee; te dina dekkat nekk boppu juróom-ñaareel bi. Dina dekkat nekk juróom-ñaareel bi, mi bokkoon ci juróom-ñaari bi.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Rab ga nekkoon woon, te amul léegi, moom itam mooy juróom-ñetteelu bi; te mu ngi bokk ci juróom-ñaari, te dina dugg ci alkati. Revelation 17:11.
The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.
Bëñu réew mi di Réewpiblik dina sos nataalu rab wu mag wa, te moo tax dinañ ko rey, gannaaw loolu mu dekki. Bi mu dekkee, dina nekk bopp bu juróom-ñettelu bi, buy bokk ci juróom-ñaari bopp yi ko jiitu. Bëñu Protestaaŋ bi, muy war ci kaw benn rab bu suuf boobu ak bëñu Réewpiblik bi, te war na am noonu sax benn melokaan yu wone waxi yonent yi. Coppite gi nekk ci diggante Philadelphia ak Laodicea ci yëngu-yëngu Millerite bi dafa jëfandikoo ngir jëfandikoo coppite gi nekk ci diggante Laodicea ak Philadelphia ci yëngu mujj gi.
When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.
Ba mujj gu mujj gu nekk aadaana jële woon gaaw gu rey ci 18 Sulet 2020, mu dee ni Laodise. Bi mu soppee, ni ko Feeñkat yi 11 di wone, ba nekk Filadelfi, dina tektal jàngu jeeñareel bi, maanaam bi bokk ci juróom-ñaari jàng yi. Dee gi ci atum 2020, dafa méngoo ak bépp bakk bu Républikeen, ndax li dale ci waxtu mujj mi ci 1989, amoon na juróom-benn président. Président bu jeeñareel bi jot na ci gaaw gu rey, te dina wér ci 2024. Bopp boobu dina nekk noonu bopp bu jeeñareel bi ci États-Unis, li dale ci waxtu mujj mi ci 1989, te dina bokk ci juróom-ñaari bi. Ñaari bakk ya ñoom ñaar dañoo doon jeeñareel bi buy nekk jeeñareel bi. Dëgg gii mooy benn cér bu mag ci yégleb Kàdduy Yeesu Kirist bi ñu ubbi, tuuti lu jiitu tëj ngëm gi.
For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.
Loolu tere moo tax, dafa am solo nu leeral baat bi ci mbindum tariixu Millerite bi miy mel ni sunu tariixu tey. Rakku jigéen White dëggal na ni James White dafa jëfandikoo Laodicea ci kaw yokkute gi ca atum 1856, ba tax jëfandikoo boobu jógewu ci xel ak sàmmu nit. Juróom-ñaari at laata Kër Yàlla Seventh-day Adventist booleeku ci yoon ak bënn Republican horn, waxug yëgle bi rakkoon na ko ni mooy jàngu Laodicea. Lii di tekki ne, benn bés sax amul ci tariixu kër Yàlla Seventh-day Adventist bi gaawoon lu dul rafetul, néew alal, gumb, tiislu ak wéradi. Dëggug waxu yëgle bii mooy joxe jumtukaay ak dëggalug nangu ñenti ñaawtéef yi di yokku yi nekk ci Ezekiel saar 8, ni ñoo di ñenti maas yi ci Adventism.
When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.
Buñ jege ci jaar-jaari at-fukk ak juróom ñent yi nekk ci Esayi 7, war nañu xam ne waxu yonent bi ci juróom ñaar yoon mooy seru yonent bi buy muur mboolem jaar-jaari yëngu-yëngu Millerite bi. Ci 1856, bataaxal bi ñeel mbooloom Laodise dafa nekk dëggu jamono ji ñeel Adventisme Millerite bi. Ki joxe bataaxalu Laodise bi du woon James mbaa Ellen White; mooy Seede bu Takku bi te Dëgg bi.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Bindal malaakam jaamu Laodise yi nekk, nga bind ne: Li Amen bi wax, Seede su takku te dëgg, te mooy njàlbéenu mbindéef yi Yàlla sàkk; xam naa sa jëf yi, ne doo seddoo te doo tàng. Bëgg naa nga doon seddoo mbaa nga tàng. Kon nag ndaxte yaw da nga tang-xonq, te doo seddoo te doo tàng, dinaa la tufli génne ci sama gémmiñ. Ndaxte wax nga ne: Ku bare xaalis laa, am naa alal yu bare, te soxlaatu ma dara; te xamuloo ne yaa ngi metti, yaa ngi yaram-ndiis, yaa ngi néew doole, yaa ngi ñàkk, yaa ngi gumb, te yaa ngi rafetul dara. Maa ngi la dénk nga jënd ci man wurus wu ñu seet ci safara, ngir nga man a bare alal; ak yéré yu weex, ngir nga sol ko, te ngir rusug sa rafetul-dara feeñul; te nga diw sa bët ak garab gu ñuy def ci bët, ngir nga gis. Ñépp ñi ma bëgg, maa leen di yedd ak a yar; kon nag gërëmul te tuub. Xoolal, maa ngi taxaw ci bunt bi, di ko toog; su kenn déggee sama baat te ubbi bunt bi, dinaa dugg ci moom, te lekk ak moom, moom itam ak man. Ki not, dinaa ko may mu toog ak man ci sama gangune, ni man itam ma notee te toog ak sama Baay ci ay ganguneem. Ku am nopp, na dégg li Xelum Mi wax jaamuy mbooloo yi. Peeñu 3:14–22.
The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.
Seede gu Dëggu bi xamle ne su kenn bëggée “déglu” baatam, dina duggsi te “lekk ak moom.” Su Laodise ubbee bunt bi, Kirist dina duggsi te lekk ak ñoom. Suñu mayee Kirist mu dugg, yóbbu na ab yégle, ndaxte misaalu lekk day tektale joxewu ab yégle. Man naa wéyal yégle bi ci nekk rekk yégleb Laodise, waaye loolu mooy xalaat gu sutur ci li yégle bi mu joxe di tektale. Ci atum 1856, Hiram Edson génne na ab séri bu juróom-ñett yu ñu bind, yu ëmb xibaaru wax jii ci yonent yi, te yooyu yaatal nañu njàngum very very “waxu yonent ci jamono” bi njëkk, bi malaakay Yàlla jiite woon William Miller ngir mu ko xam te yégle ko. Ci yooyu juróom-ñett yu bind, Edson sant na bu baax juróom-benn-fukk ak juróom-ñaar at yi ci Esayi saar 7.
The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.
Ndorte liggéeyu Miller mooy gise gi jëkk ci juróom-ñaari yoon yi, te juróom-ñaari at laata yokkute gi tuddewoon ci turam di jeex, ñu jox Millerite Adventism xam-xamu waxu yonent bu gëna xóot ci benn yonent boobu sax. Ñu ko joxe woon ci benn at bi wax ju jóge ci yëgleel taxawal leen ni ñoom ay Laodicean lañu. Ci yoon wu yonent, ñaar-fukk ak juróom-ñaari téeméer ak ñaar-fukk fan gannaaw, ci 1863, ñu bañ jëfandikoo gis-gisu jëkk gu Miller ci waxtu yonent. Baatu Laodicea ngir yokkute Advent bi agsi woon na ci 1856, te Boroom bi bëgggoon duggal ci bunt bi juróom-ñett yoon, ak juróom-ñett mbind, ngir seet ndax Dina gis bunt bu Ubbi. Ci jeexital yokkute gi, Seede bu Dëgg bi bëgggoon na lekkandoo ak ay nitam, di reer ci bésub ndaw ñam woowu mooy bataaxal bu njëkk bu waxtu, bi nekkoon ca njàlbéenu yokkute gi. Nitam dañu bañ a lekk; te juróom-ñaari at, walla ñaar-fukk ak juróom-ñaari téeméer ak ñaar-fukk fan yu yonent gannaaw loolu, nitam tëj nañu bunt bi eraañu woon ak caabi Daawuda, bi ñu dencoon ci loxob William Miller. Ñu dellu ci ab yonent bu Samari bu yàgg, mi leen dundal fen, te mu tëral seen àtte ngir ñu dee diggante mbaam ak gaynde.
In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.
Ci atum 1856, bëñu nekkoon ci jafe-jafe gi aju ci xur wi ci bëgg-bëgg gu yees, ndaxte fu gis-gis amul, askan wi day sànku. Ci atum 1856, bënn sax bu bokk ci Républicains yi itam nekkoon na ci jafe-jafe.
1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.
At mi 1856, mooytu na ci jàmmaadi xare bu metti bi ñuy wax Bleeding Kansas, maanaam xareg diggu Kansas ak Missouri. Jàmmaadigoogu dafa doon ci laaj bu aju ci ndax Kansas dina dugg ci Union bi ni ab réew mu goradi mbaa ni ab réew mu jaam. Xare boobu àndoon na ak tënk yu tarte ci diggante way dëkk yu faral di taage njaam ak yu koy weddi.
On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.
Bés bu 22 Mee 1856, am solo jafe-jafe am Senaa Réewum Bennoog Amerik itam, ba ndaw-dëkkandoo Preston Brooks, miy faral di doxal ngir jaamu nit te jóge South Carolina, door na Senator Charles Sumner mu Massachusetts ak ay yaram yu metti ak bantam. Sumner waxoon na kàddu gu taxaw ci xeetu bañ jaamu nit, te tudd The Crime Against Kansas, te loolu merloo woon Brooks lool. Mbet mi ci bant bi feeñal na coono yi di yokku diggante Bëj-gànnaar ak Bëj-saalum ngir mbirum jaamu nit.
In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.
Ci atum 1856, dañu sos Partie Républicaine ngir wàcc ci yëngu-yëngu politig bi yóbbuwoon ndax Kansas-Nebraska Act bi ñu jàll ci atum 1854, te moo jur woon yokkute njuumte gu mag ci yaatal jaam ci suuf yu bees. Kuréel gu njëkk gu réew méppu partie bi am na woon ci Philadelphia, te ñu tann John C. Fremont muy seen njëkk aji-samp bu ndaw ci ndegam nguur gu atum 1856.
The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.
Yoonu Kansas-Nebraska Act tëraloon na suuf yi di Kansas ak Nebraska te may na waa dëkku yi ne suuf yooyu ñu dogal xanaa dinañu nangoo jaam ci seen diggante. Xalaat bii, bi ñuy wax “popular sovereignty,” dafa dindi woon ci jëfandikoom Missouri Compromise bu 1820, bi tere woon jaam fu weesu bëj-gànnaar 36°30’ ci Louisiana Territory. Yoon wi amoon na lu xóot ci mbirum jaam ci suuf yi. Dafa delloo taal xuloo yi doon xàjjal réew mi, ndaxte ubbi na mën-mën ne jaam man na yaatu ba dugg ci barab yi ñu daan jàpp ni suuf su gorees la, mel ni Kansas. Jëlug yoonu Kansas-Nebraska Act indi na gaaw-gaaw gu ñëwug waa dëkku yu bokk ci wet gu bëgg jaam ak yu bokk ci wet gu bëggul jaam ñëw ci Kansas Territory, ku nekk yaakaar a jëfandikoo boppam ngir soppi àtteb “popular sovereignty” bi. Xëccoo bii ci ngir moom suuf si jur na xare yu metti ak ab jamono ju amul yoon, ju ñu xamoon ni Bleeding Kansas ci atum 1856.
The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.
Doorat yu nguur gi 1856 doon lu am solo lool ci politig. Mu waraloon benn xeex bu ñett ñu bokk, diggante Démokrat James Buchanan, Républicain John C. Fremont, ak njiitu réew bu njëkk Millard Fillmore bu mbootaay Amerig. James Buchanan moo not doorat ba nekk njiitu Réewum Etazini bu 15e.
James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.
Nguuru James Buchanan mi am nañ ko gëna xam ci li mu mënul woon a doxal bu baax jafe-jafe yu gëna metti ak tasaaro yi di yokku diggante bëj-gànnaar ak bëj-saalum, te loolu yóbbu ci mujj ga ci tàmbaliwaayu xare bi mag bu Amerig, lu néewul dara gannaaw bi mu bàyyée kargam. Nguuruam, ci yoon yu bari, dañuy ko gis ni mooy benn ci nguuru yi gëna néew njariñ ci jaar-jaari Amerig, ndax yàqute yu réy yii ci njite ak saytu xaalisub jafe-jafe.
The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.
Njiitu Dred Scott bu siiw te xam ne, ci atum 1857, yégle na ne jaam yi, muy ñiñu jaam walla ñiñu goreel, duñu way-reew te mënuñu jiiñ ci kuréelu fédéral yi. Mu itam yégle ne Kongre mënul tere jaam ci suuf yi bokk ci États-Unis. Demokrat bi Buchanan fësal na ci kanam nit ñépp ne mu nangoo ak dogalu Dred Scott buy taxaw ci wàllu jaam.
Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.
Dul taxul xaalisug jaamu moom Buchanan mi bokk ci Parti Démocrate te doon a dooleel jaamkat, mayul rek ngoroo yi yéex ba ñu sotti ci Xare Béeru bi, waaye itam kàttanam ci saytu xaalisu réew mi indi na Panic of 1857, mi bokkoon ci yéesal yu gëna mag ci yoon wi xaalisug Amerik laata “Great Depression” bi. Panic of 1857 jur na naxaru xaalis bu metti lool te yàgg ay at. Kër yu liggéey ak bank yi tëj, ñàkk liggéey yokku, te marse aksiyoŋ bi wàññiku.
During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.
Ci nguuru Buchanan diisoon, réewi Bëj-gànnaar yi tàmbalee seen yoonu génneeku ci Union bi, te ñu daggookoo ngir tontu ci tànnug Abraham Lincoln, wa Republikaan bi, ci atum 1860. Buchanan jël na yoonu toog-teey ci jafe-jafeb génneeku gi, dafa wax ne nguurug federaal bi amul sañ-sañu tere génneeku gi ak doole. Ñàkk a jëf bu wóor boobu may na yëngu-yëngug génneeku gi gën a am doole. Ñàkkam njiite gu dëgër ak bëggadiam a jëf ci anam wu wóor ngir saytu jafe-jafeb génneeku gi yokk na xalaatu Bëj-gànnaar gi ne man na génn ci Union bi te du dajeek aji ànd ak ay mbooloom xare.
In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.
Atum 1860, Abraham Lincoln, miy njëkk ci parti Républicain te mu jëkk ci ñu bokk ci moom nekk njiitu-réew, lañu tànn. Ci 1 Sulet 1863, Njiitu-réew Lincoln firmewul te génne Proclamation bu mujj buy yégle Goree, te mooy wax ne ñépp ñi nekkoon jaam ci suuf yi Konfederasyon yor dañoo wara goree. Digle bujóge ci njiitu-réew bi am na woon jariñ ju réy ci xareb Réew mi, ndaxte soppi na xulóo bi ba mu nekkul woon rekk xeex ngir sàmm Benn-réew bi, waaye it ngir jeexal njàam. Proclamation bu yégle Goree boobu goreelul woon fekk ñépp ñi nekkoon ci njàam. Moom dafa jëm woon ci suuf yi Konfederasyon yor kese, fa Benn-réew bi amuloon kàttan gu yaatu. Bi mbooloom soldaar yi Benn-réew bi di jëm kanam te di jël nguur gi ci suuf yi Konfederasyon yor, ñuy doxal proclamation boobu, te ñi nekkoon jaam ci bérab yooyu ñu goree leen. Proclamation bu yégle Goree boobu nekkoon na ab jéego ju am solo lool jëm ci faral di dindi njàam ci États-Unis, te xàll yoon wi ngir jël Amandmaŋ bu fukki ñett ba ci Sartu Réew mi U.S. Constitution, bi ñu jàllal te dëggal ko ci 6 Desàmbar 1865.
The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.
Bëñu Repibliken bi dale ci at yii 1850, nekkoon na ci jafe-jafe bu jëm ci mbirum jaamkat. Ñaari xeetu xalaat yu mag ci politig mi la ñaari rakki réew mi doon teewal. Yoonu tasoo bi tàmbalee na ci 1856, bi kuréel yi di weddi jaamkat ak yi koy àndal dajaloo ci suuf si Kansas ngir taxawal seeni gis-gis ci jaamkat, ca jamono jooju sax bi Philadelphia di weesu Laodicea. Demooraat yi doon nañu ñiy ànd ak jaamkat, te Repibliken yi doon nañu ñiy weddi jaamkat.
In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.
Ci atum 1856, Bleeding Kansas dafa mel niir gu ñëw ci xare bi. Ci at moomu, tànnees nañu ab Demokrat buy taage jaam ngir nekk boppu béjjenu Républicain ba, te njàmbaaram ju amul doole nekk na màndarga njingu presidans bu amul jariñ, ba ci fan yu mujj yii nu jot. Moo jiitu woon njëkkul njiitu Républicain bi ñu gaawaloon ngir setal yàqu yi presidansu Buchanan bàyyi.
By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”
Ci atum 1863, bëñu wax ne bëñuñu Réew yi moo def ndigal gu mag gën a am solo ci jaar-jaaru ndigalug bopp ci jaar-jaaru rabu suuf bañuy wax ci Peeñug Yowaana fukki ñett. Ndigal loolu dafa doon jëm ci jaam. Benn xët ci xibaaru yégle bi nee na: “Ne ci bés bu njëkk ci weeru Samwiyee, ci atum Boroom bi junni ak juróom ñaar téeméer ak juróom benn-fukk ak ñett, nit ñi ñu téye ni jaam ci biir bépp Etaa walla ci benn cér bu ñu sàkk ci Etaa booba, nit ñi ci nekk di ko jamono jooju di fippu ci Biraasii Réew yu Bennoo yi, dañuy doon ci sa saa, ba fàww, te ba fàww ba fàww, goréel; te Nguuru-yorey ndigal bu Biraasii Réew yu Bennoo yi, boole ak kàttanu xarebu suuf ak gaal yi ci, dina xamle te aar goréelug nit ñooñu, te du def benn jëf walla ay jëf ngir tere nit ñooñu, walla kenn ci ñoom, ci ñenn ci jëf yi ñuy jéem ngir seen goréel gu dëggu.” Doonte ne ci jamono jooju, saafaraalug jafe-jafe bu jaam bi nekkul woon lu mat sëkk ci tariix, wér-gi-jot gi nekk ci Dëppoo ba ñu ko xam laata Lincoln bindee ne, “nit ñi ñu téye ni jaam ci biir bépp Etaa … dañuy doon ci sa saa, ba fàww, te ba fàww ba fàww, goréel.”
Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.
Lincoln doon na delluwoonoon na ci doole yu njëkk yi Constitution bi wax, bi xamle ne “nit ñépp dañoo bindoo ak yam.” Lincoln doon na delluwoon ci dëgg yu njëkk ya, ci jamono ji bépp, baaka Protestan bi di bañ ay kàddug waxam yu njëkk, maanaam wax ci jaamkat. Kon nag, ci waxtu wi baaka Réewublikaan bi daan def li gën a am solo ci ay “ndigalu doxalin” ci nettaliwam ba noppi jëm ci jaamkat, baaka Protestan bi itam def na li gën a am solo ci ndigalu doxalin ci jaar-jaaram yoonu waxam jëm ci wax ci jaamkat, te loolu moo ñu tegtal ci giñ ak musibaam Muuse. Baaka Réewublikaan bi tànn na dellu ci doole yu njëkk yi; baaka Protestan bi tànn na bañ ay dooleyam yu njëkk yi te dellu ci ña koññoonoon ne duñu délsi ci ñoom mukk.
In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.
Ci atum 1863, bënn ga réewum Républicain bi dafa doon ñaari dal, ni nguurug Israayil gu yàgg ga ñaareeluwoon ca jamonoy Jeroboam ak Rehoboham. Ci atum 1863, bënn ga Protestan bi dafa tàqook bënn ga Républicain bi ci anam wu yoon may, ni ko saraxal ñaari altar yi Jeroboam sampoon Betel ak Dan di firi. Ñaari bënn yi dañuy dox ci jaar-jaari nettali gu mel ni seeni bopp, te jaar-jaari atum 1863 bi, rawatina, dafay tegtal jaar-jaari fan yu mujj yi.
Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.
Jaar-jaaru Millérite dina dellu jëm ci jaar-jaaru ñaari téeméeri junni ak ñeent-fukki junni ak ñeent, waaye am na ay waaru yëgle yu wax ne lu ci nekk day soppeeku ci yeneen anam. Benn ci yooyu mooy ne, ci jaar-jaaru Millérite, ñi jëkk a nekk ci njàngat mi woon nañu ñi nekkuloon ci biir yëngu-yëngu bi, te gannaaw loolu yëngu-yëngu bi ci boppam. Waaye ci yëngu-yëngu ñaari téeméeri junni ak ñeent-fukki junni ak ñeent, ñaari baat yi nekk ci Peeñu 18 dañuy wone ñaari nit ñi wax ji jëm, waaye ñoom ñaari jëmkat yooyu dañoo dellu ginnaaw jaar-jaaru Millérite. Jëmkat bu jëkk bi mooy askanu Yàlla, te ñaareelu baat bi mooy baneen juróom Yàlla yi des ba tey nekk ci Bàbbiloon.
Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.
Beneen waxtaanu yonent bi mooy ne, doonte sax ñaari jaar-jaari nettali yi di weesu jëm ci benn jàngu ba ca beneen, Millerites yi joge nañu Philadelphia dem Laodicea, te doxalin bu mag bu malaaka bu ñetteel bi dafa di jóge Laodicea jëm Philadelphia. Loolu mooy wone ne Millerites yi dem nañu jële ci jàngu bu juróomeel-ben ba ci jàngu bu juróomeel-ñetteel, te ñaari téeméer ak ñeenti fukk ak ñeent ña dafañu jóge ci jàngu bu juróomeel-ñetteel ba dem ci jàngu bu juróomeel-ñetteel ak benn, bi bokk ci juróom-ñaari yi.
The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.
Bëñu Répibliken bi tàmbalee na yëngu-yëngam gu jëmée ci réew mu bëgg jaam ngir agsi ci réew mu bañ jaam ci jaar-jaaru mbir yi wër 1863. Jafe-jafe ju jamono jooju samp na ñaari parti yu politig yi di benn nañu ak noon yi fés ci “fan yu mujj yii.” Naka noonu, ni njëkk Répibliken bi doon njiitu réew ci jaar-jaaru boobu ñu rey ko ay fan rekk gannaaw bi xare ba jeexee, noonu itam mujj Répibliken bi doon njiitu réew ñu rey na ko ci misaal te bàyyi ko ci mbedd mi mel ni ku dee, fekk àddina si di bég. Ñu rey na ko, du rekk ay fan gannaaw bi xare sivili ba jeexee, waaye tuuti la ci kanam ba xare sivili bu mujj bi tàmbali.
The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.
Njiitu Réew-mi bu njëkk bi bokk ci Republican, moom la jiitu woon njiitu réew bu gëna amul jariñ ci jaar-jaaru Amerig ba. Te njiitu Réew-mi bu mujj bi bokk ci Republican, moom itam njiitu réew boobu la jiitu. Amul-jariñ gu njiitu réew bu bokk ci Democratic, bi jiitu woon njiitu Réew-mi bu njëkk bi bokk ci Republican, moo gaawloo jafe-jafe ji soppeeku woon xareb kër gi, te noonu la xaalis li tey di dox itam. Njiitu réew bu bokk ci Democratic bi jiitu njiitu Réew-mi bu mujj bi bokk ci Republican, doxal na ekonomii bi ak nu tax ba mu jur toorop ekonomii bu gëna mag ci jaar-jaaru Amerig ba, ba ci jamono jooju. Ñaari bés yi dañuy dawandoo ba ca yoonu Dibéer ba. Ci atum 1863, maas gu njëkk gu ñaari bés ya ñoom ñaar tàmbalee na, te ci ñaari bés ya itam, maas gu ñeenteel gi te mujj gi dina jublu penku, di sujjóot jant bi.
The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.
Bataaxalu Eliya ànd ak àttey Yàlla yu di saxoo ci jëfandikook njàngatug waare bi. Léegi, askanu àddina bi dafa dund ni nit ña woon lu jiitu mbëbët mi. Ñu ngi lekk, naan te yaakaar ne magi teknoloji bu globaal yi dinañu saafara lépp lu man a am. Kàddug Yàlla mi ngi wone ne léegi àddina bi agsi na ci wetu benn jafe-jafe bu réy lool.
“‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?
“‘Lan mooy guddi gi?’ Ndax dama xam njariñu yenn bataaxal yi? Ndax dama dégg dëkkuwaayu bi ñuy yor ci liggéeyu mujj bu mag bu njëgëlaay gi? Ndax dama xam bu baax ‘kàddug waxi yonent gu wóor’ ba ma man a gis ci xew-xew yi di am wër ma, seede yu leer ne Buur bi di ñëw jege na ba nekk ci bunt bi? Ndax dama yëg yëfi warugar gi nekk ci sama kaw, ci gis-gisu leer gi Yàlla jox ma? Ndax maa ngi jëfandikoo bépp may may ma, ni ku yor alalu Boroomam, ci jëf ju jub te jubal, ngir musal ñi di sanku? walla ndax dama tangadiwul te amul sama xol ci mbir mi, di xaaxaat ak àddina ju bon, di jëfandikoo alal ak kàttan gi Yàlla may ma, lu ëpp ngir neexal sama bopp, di xeebal sama dal ak sama yoonu neex, gën a farlu sama yëngu-yaram ak sama wér-gu-yaram ngir yokk jëfandikooko mbiram? Ndax sama doxalin mi moo ngi dooleel ‘gëm-gëmu bi ngiy yokku ci àddina ne ñi di Adventist yu Bésub Juróom-Ñaareel yi dañuy woote bu leerul, te dañuy topp yoonu waa àddina’? ”
“We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.
“Nu dégg baatu tànki Yàlla buy ñëw ngir mbugal àddina ndax seeni bàkkaar. Jeexital jamono jege na nu lool. Ñi dëkk àddina dees leen boole ci ay mbooloo ngir lakk leen. Ndax dingañu la boole ak garab gi? Xam nga ne at mu nekk ay junni ak ay junni, ak fukki junni yoon fukki junni bakkan dañuy sànku, di dee ci seeni bàkkaar? Musiba yi ak àttey Yàlla tàmbali nañoo def seen liggéey, te ay bakkan dañuy yàqu ndax leerug dëgg woneesul ci seen yoon.” General Conference Daily Bulletin, 1er Awril 1897.
With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.
Ak sama ruu sama xol ci guddi; waaw, ak sama xel mi nekk ci biir sama, dinaa la seet bu yàggul: ndaxte su sa àtte yi nekkee ci suuf, ñi dëkk àddina dinañu jàng njub. Esaayi 26:9.