The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Bëggug xareb wurus Aaróon ci njàlbéen Israayil bu njëkk, ci anam bu yóbbuwóor, dafa méngoo ak xareb Yerobóam ci njàlbéen fukki giir yi ci réewum bëj-gànnaaru Efraayim. Jaar-jaari cosaan yu sell yii diir nañu ngir misaalu xarebu Adàntis ci atum 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Am nañu ci lu wóor seede yu sell yiwu 1863 itam, waaye Aaróŋ ak buur Jerobóam dañuy joxe seede yu teg ci kaw jaar-jaari 1863, te mboolem jaar-jaari yooyu dañuy wone yëngu-yëngu ñetti fukki junni ak ñeenti fukki junni ñent, mooy bët bu Protestaaŋ bi, du sax ci fan yu mujj yi rekk ci juróomeel buur gu juroom benni Buurug waxi Yonent yi ci Biibël, waaye ba ker gu tëj ngëneel jébbalu kàttan. Jaar-jaari yooyu itam dañuy wax ci jaar-jaar wu ànd ak moom, mooy jaar-jaaru bët bu Répubilikaaŋ bi ci juróomeel buur ga.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Ci yoon na lool ci ñi gëm, ne mbooloom Adventiste bu Bésub-Ajir bu juróom-ñaareel mooy askanu Yàlla bu des ci mujjug àddina. Gëm gii mooy njiitug njuumteg sunu njëkk. Amul benn firnde bu ci Biibël ne kërkug Laodise mooy tekki nit ñi ñuy yékkati ni ràññee ci jamonoy yoonu Dibeer bi. Sunu njiitug njuumte bu njëkk mooy nangu xalaat bu jubadi bii ne loolu mooy dëgg. Ràññee bi ci mujjug àddina dafa aju ci ñi ñu génne woon ngir ay membre yi ci jàngub Seytaane.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Te dina taxawal ab raaya ngir xeeti àddina yi, te dina dajale ñi ñu dàq ci Israyil, te boole ñi tasaaroo ci Yuda jóge ci ñeenti cér yi ci suuf. Esayi 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Mooy Adventiste yu Laodicea la ñooy génne ñi war a doon raayaay bi.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Dégluleen kàddug Boroom bi, yéen ñi ragal ci kàddoom; seen bokk yi leen bañ, te dàq leen ngir sama tur, nee nañu: “Na Boroom bi màggaliku.” Waaye moom dina feeñ ngir seen mbégte, te ñoom dinañu rus. Esaayi 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Ñi ñooñ ñi doon seeni bannéer dañuy génne leen ndax “tur” u Kirist. Tur wi di jur bañ bi mooy Alfa ak Omega, ndaxte njàngat mi ci Alfa ak Omega mooy li leeral bu baax kan mooy li Mbooloom Bésub Noflaay bu Juróom-ñaareel di wuutu ci yoonent yi ci Biibël bi. Léeb wu fukki janq yi dafay tegtal Adventism.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Nebbu fukki janq ñaar ci Matthew 25 itam day mel ni xam-xam bu nit ñi Adventiste yi jaar.” The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Léeb bi amsolo bi am na ànd ak dëgg ci njàlbéenu Awaantegis, te dina dellu a am ba ci benn bataaxal ba ci mujj.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Ñu faral maa di jublu ci léebub fukki janq yi, juróom ñu xamoon lu baax, te juróom ñi des dof. Léebu bii amoon na, te dina mat ci ay baatam yépp, ndaxte am na jëfandikoo bu sell ci jamono jii, te ni yëgleb malaaka bu ñetteel bi, am na, te dina sax di dëgg gu jamono jii ba kera mujj gi.» Review and Herald, 19 Ut 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Janq yu ñàkk xel yi, ñi yeeu ba xam ne amuñu diwlin, mooy Laodise yi.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Taxawaayu Këram yi ci ñaari janq yu ñakk xel yi di tektal, moom itam dañu ko wax ne mooy taxawaayu Laodise.” Review and Herald, 19 ut 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Xare bu jigéen yu xam-xam yi, yu ñu itam tegu ci biir mbooloom Filadelfi, mooy ak jàngoro gu bokk ak ab mbooloo bu wax ne Yawut lañu, waaye Yawut duñu.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Xoolleen, dina leen soppi ñu bokk ci jàngu Seytaane, ñi wax ne Yawut lañu, te duñu ko, waaye dañuy fen; xoolleen, dinaa leen def ñu ñëw sujjóot ci sa kanam ca suufu sa tànk, te xam ne bëgg naa la. Muuj gi 3:9
Sister White addresses this verse in the very first publication after the great disappointment.
Sëriy White wax na ci kàddu gii ci jëleef ju njëkk ji ñëw gannaaw njaaxle gu mag ga.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Yeenoo ne, ñi di sujjóotal ca kanamu tànki santo yi, (Révélation 3:9), dinañu mujj mucc. Fi, war naa wuute ak yow; ndax Yàlla won na ma ne xeetu nit ñii ay Adventiste yu daan wax ne ñoo gëm lañu woon, waaye dañoo dàggeekoon yoon wi, te ‘dañoo delloo daajaat Doomu Yàlla ci seen bopp, te teg ko ci toroxal bu ubbeeku.’ Te ci ‘waxtu nattu gi,’ gi dëgërul te di ñëw, ngir feeñal dundin ju dëgg ju kenn ku nekk, dinañu xam ne ñoom dañoo réer ba fàww; te metit gu tar ci xolu seen xel bu leen ëppée, dinañu sujjóot ca tànki santo yi.” Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Ci saraxeen juroomi, waxtaanu wax jiitu bi, bi Kirist moom ci gannaaw jëfandikoo, mooy ñu ko jëkk a wax.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Léegi damaay woyeel sama soppeku bu baax bi, ab woy ci mbirum toolam reseñu sama soppeku bi. Sama soppeku bu baax bi am na ab toolu reseñ ci tundu suuf su wér te di meññ. Mu wër ko, daldi jële ay doj yi nekk ci moom, ba noppi jëmbët ko ak garab reseñ yi gën a tedd; mu tabax itam ab kër gu kawe ci diggu bi, def ca itam ab pessukaayu reseñ. Noonu mu yaakaar ne dina jur ay reseñ, waaye mu jur ay reseñ yu bon. Léegi nag, yéen waa Yerusalem ak góor-góorlu Yuda, attleen, maa ngi leen ñaan, ci diggante man ak sama toolu reseñ. Lan moo des woon ñu man a defal sama toolu reseñ te defuma ko? Lu tax nag, bi ma yaakaaroon ne dina jur ay reseñ, mu jur ay reseñ yu bon? Isaïe 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Léebu bii, bu nekk ci Kóllëre gu Yàgg ga walla ci Kóllëre gu Bees ga, dafay màndargaal mbooloom Yàlla ne Yàlla bañ na ko ndaxte mu nanguwul a jur meññef yi ñu ko yékkatiwoon ngir mu jur leen. Ci Esayi juróom, ci jeexitalu léebu bi, mbugalu toolub reseñ bi ñu ko màndargaal na, te itam ñuy digle ne dina yékkati ab ràññeeñ ci xeeti àddina yi. Lu leer la ne toolub reseñ bi du ràññeeñ bi.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Moo tax na mer ci ay jal ci sa xalqam, te mu tàllal na loxoom ci seen kaw, ba door leen; te tundu yi yëngatu nañu, te seen yaram yu dee mel ni ñu dagg leen ci biir mbedd yi. Waaye ci loolu lépp ay meram dellu nañu, waaye loxoom tàllal na ba tey. Te dina yékkati bannéeru ci xeet yi dëgër fu sore, te dina leen wootee bàyyi seen bopp ca njeexital suuf si; te xool-leen, dinañu ñëw gaaw lool, ci gaaw-gu-yàggul. Esayi 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Bi Yeesu gannaaw gi woyee woyu bi ci misaal, jeexitalam itam dafa wér te wóor noonu.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Dégluleen beneen léeb: amoon na kenn ku moom kër, mu jëmbët toolu reseñ, wor ko paar, gas ci biiram pësu reseñ, tabax caa kër gu kawe, ba noppi jébbal ko ñi di beykat, dem réew mu sore. Bi waxtu meññ mi jegesi, mu yónni ay jaamam ca beykat ya, ngir ñu jot meññam. Waaye beykat ya jàpp ay jaamam, dóor kenn, rey keneen, sànni keneen ay doj. Mu dellu yónni yeneen jaam yu gën a bari ña ca njëkk ya; ñu def leen noonu itam. Waaye ci mujje ga mu yónni leen doomam, ne: “Dinañu ragal sama doom.” Waaye bi beykat ya gisee doom ji, ñu waxante seen biir ne: “Kii mooy ndonal; ñëwleen, na nu ko rey te nangu ndonalam.” Ñu jàpp ko, génne ko ci tool bi, rey ko. Kon nag bu boroom toolu reseñ ba ñëwee, lu mu nar a def beykat yooyu? Ñu ne ko: “Dina alag yàq nit ña bon yooyu, te dina jébbal toolam yeneen beykat yu koy delloo meññam ci seen waxtu.” Yeesu ne leen: “Ndax mënuleen a jàng mukk ci Mbind mi ne: ‘Doju bi tabaxkat ya bañoon, moomu moo doon doju koñ bi; lii ci Boroom bi la jóge, te lu yéeme la ci sunuy bët’? Looloo tax maa ngi leen koy wax, dees na jële ci yéen nguuru Yàlla, jox ko xeet wu meññam. Ku daanoo ci doj wii, dina damm; waaye ku mu daanee, dina ko xàjjal ba mu nekk pënd. Bi saraxalekat yu mag ya ak Farisen ya déggee ay léebam, ñu xam ne ci ñoom la doon wax.” Macë 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Kàggu Moomel fanweeñi-bés yi bu juróom-ñaareelu fan bi ci Lawodise du ndombo mi ñuy yëkkati. Toolu reseñ bi ci fan yu mujj yi, mi ñu misaale ak Israeel bu yàgg, mooy Kàggu Moomel fanweeñi-bés yi bu juróom-ñaareelu fan bi ci Lawodise; waaye am na xeet bu dina jur meññef mi ko yékkati ngir nekk njëkk-a-góob, te loolu mooy li ñetti fukki junni ak ñeent fukki junni ñaar yi nekk.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ñooñu la ñi ñuuluwul ak jigéen; ndaxte ñoom ay janq lañu. Ñooñu la ñiy topp Gàmmu ga fu mu dem fépp. Ñooñu la ñu joti ci biir nit ñi, ngir doon njëkk mbuuru yi ñeel Yàlla ak Gàmmu ga. Peeñu 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Ni ñuyir la leen di jëfandikoo ndax dugal goop gu mujji gi. Mbooloom Laodise buy Eglis Adventist bu Besub Juróom-ñaareelu fan bi mooy tool ba bañee doj wi ñu tabax kese bi, maanaam juróom-ñaari yooni Musaa. Dale ci foofa, mu nekk wàcc gu ndank-ndank jëm ci lëndëm gu gëna gëna tar. Ñuyir li dina doon “reenu Jese.” Reenu Jese, walla Daawuda, dafay tegu ci dëgg gu gën a mujje gi Yeesu waxoon Yawut yi yu bëggoon werante ca jamonoom. Muy màndargaab njariñu Alfa ak Omega, mi beykat yu déggadi yi, ci Israaël bu yàgg ba ak bu tey, bañ a xam.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Te ca bés boobu, dina am reen gu Jesse, buy taxaw ni mbàkkaayu askan wi; xeeti mbëdd yi dinañu ko seet: te nopalu am dina tedd ngalam. Esayi 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Sëriñ Buur ak James White wax nañu leer ne ci atum 1856, xarekat gi nekkon Laodise; kon kañ la moom joxee ne mbooloom gi dafa mës a nangu ndigël bi ñeel waa Laodise? Mukk defu ko wax. Njuumte ji jëkk ci nun mooy nangu wax ji ne mbooloom Àddinaat yu Bés ba Ñetteelu fan yi nekk na mbooloo mu daan di jot ndam bi muy jaar ci nettali jamono yi. Dëgg-dëgg, lu ci waral mooy lu juubul ci giir gu xees. Bu nu nangee ginnaaw xalaat bu jëkk boobu buy njuumte, sunuy bët dañuy tëj ci dëgg-yoon yu yonent yi di jàngal lu ko weddi. Lu mel ni, Sëriñ Buur dafa faral di wax baax ne jaar-jaaru Israeel gu yàgg gi, te moom nekkon Israeel gu dëgg ci wàllu yaram, mooy firndeel xam-xam ak jaar-jaaru Israeel gu bees gi, te moom nekkon gu xel ci wàllu ruu. Yeesal yi bari, bu muy tudd Israeel gu yàgg gi ne mooy misaal bi ñeel Israeel gu bees gi, dafa faral itam di dénk waxu rasuul Pool ju siiw ci mbir moomu.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Léegi yépp xewnañu ci ñoom ngir nekk misaal; te bindees nañu leen ngir sunu xelal, nun ñi mujjug àddina wi dikkal. 1 Korent 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Ndawul Yàlla Pool ci sarax 11 mi dafa di wàññi wax ji ñëw ci fukki sarax yu jiitu.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Kon bokk yi, bëgguma ngeen bañ a xam ne sunuy baay yépp nekkoon nañu ci suux bi, te ñépp jaar nañu géej gi; te ñépp sóobees nañu ci Musaa ci suux bi ak ci géej gi; te ñépp lekk nañu benn lekk gu xel mu Sell gi; te ñépp naan nañu benn naan gu xel mu Sell gi; ndaxte naan nañu ci Doj wu xel mu Sell wi doon topp leen; te Doj woowu mooy Kirist. Waaye Yàlla neexulwoon ci ñu bare ci ñoom; ndaxte daanu nañu ci màndiŋ ma. Léegi mbir yii nekk nañu sunuy misaal, ngir bañ noo bëgg lu bon, ni ñoom itam bëggoon ko. Bu ngeen bokk ci jaamu xërëm, ni ci ñoom ñenn bokkoon ko; ndaxte bindees na ne: “Xeet wi toog na ngir lekk ak naan, te ñu jóg ngir fo.” Bu nu def itam njaaloo, ni ci ñoom ñenn def ko, ba ñu daanu ci benn bés ñaar-fukk ak ñetti junni. Bu nu itam nattu Kirist, ni ci ñoom ñenn nattuwee ko, ba ñu alkande yàqa leen. Bu ngeen itam ñaawlu, ni ci ñoom ñenn ñaawloo, ba Aji Rey ji rey leen. 1 Korent 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Pool ak Rakku White jëfandikuwuñu Israayil gu njëkk ngir melokaanu nit ñi am ndam te jub. Lu juut ci loolu la. Pool dafa kokku fukk aaya yu jëkk ya ci aaya fukk ak benn, te ci aaya bi ci topp mooy wax njàng mi jaar-jaaru Israayil gu njëkk war a yóbbu ci ñi dinañu gis.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Kon ku ko xalaat ne taxaw na, na moytu ngir mu bañ a daanu. 1 Korent 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Israël gu mag di nu melokaanu nit ñu Yàlla woo, nit ñu Yàlla jiite, nit ñu matal yonent yi Yàlla waxoon, te di nax Yàlla ci bépp jéego yu ñuy dox, ba ci mujje ñu daaj Bantukat asamaan ak suuf! Adventiste yi amuñu jafe-jafe benn ci nangu dëgg yooyu ci mbirum Israël gu mag; waaye yu bari sax, duñu may ndigalu waare boobu mu jàll ci seen gumba gu Laodise. Mën nañu tudd ndaje yi mu nekk ci bind yi fa Sœur White jàppale jàngale ne kerk bi mooy doom gët Yàlla, te noonu la; waaye bëgg-bëggu Yàlla ngir ay nitam du sànni mbubb ci seen dëgg-dëgg xaalis. Ñi Mu bëgg, da leen di yedd ak yar. Na mu tollu ci ne, kerk Yàlla mooy doom gët Yàlla, Yeesu dafa dagg dëgg bu leer ba mat ngir wone noone la doon ci digganteem ak doom gët boobu, doom gëtam.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Yaw Yerusalem, Yerusalem, yaw mi di rey yonent yi, te xeer ñi ñu yónni ci yaw; naka laa bëggé woon ñu dajale sa doom yi benn, ni ginaar di dajale ay njuramam ci suuf i laafam, waaye yéen bëgguleen! Seetal, seen kër dañu koy bàyyi ci yéen mu nekk màndiŋ: te dëgg-dëgg maa ngi leen koy wax, dungeen ma gis ba kera bi ngeen di wax ne, Ku barkeel mooy ki ñëw ci turu Boroom bi. Luug 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
War naa laaj ñi ne: “Ndax Yeesu dafa dëggu di wone mujj gi ak tàmbali gi? Ndax Israayil bu yàgg ba tey mooy dëgg-dëgg misaalal Israayil bu jamono jii?” Jafe-jafe bi nekkoon ci Israayil bu yàgg ba tey ci seen jaar-jaar bépp mooy ne, dañoo gëm ne seen cosaan mooy firndeel ne ñoom mooy askanu Yàlla, te moo tax ñu doon fàtte ne kenn du ñu man a nekk ludul askanu Yàlla. Looloo tax ci jamonoy Yeremi ñu doon wax ne ñoom mooy kër Yàlla gi.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Kàddu gi Yàlla joxoon Yeremi ci wax ne: “Taxaw ci bunt kër Yàlla gi, te yégle foofa kàddu gii, nga wax ne: Dégluleen kàddug Aji Sax ji, yéen ñépp waa Yuda, yiy dugg ci bunt yii ngir jaamu Aji Sax ji. Nii la Boroom gàngoor yi, Yàllay Israayil, wax: Soppi leen seen yoon ak seen jëf, te dinaa leen bàyyi ngeen dëkk fii. Buleen wéeru ci wax yu fen, di wax ne: ‘Këru Aji Sax ji, këru Aji Sax ji, këru Aji Sax ji, mooy yii.’” Yeremi 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Nax xel moomu la Yonent bi itam taxawal ci kaw.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Te ñu sóob ci ndoxal Yordan, di wax seeni bàkkaar. Waaye bi mu gis nee bare ci Farisen yi ak Sàdusen yi ñëw nañu ci ngir ñu sóob leen, mu ne leen: Yéen sëtlu ñeent, kan moo leen artu ngir ngeen daw merum Yàlla miy ñëw? Kon nag, jurleen ay meññef yu yelloo ak tuub seeni bàkkaar. Te buleen xalaat ci seen xol ne: “Ibraayma mooy sunu baay.” Ndax maa ngi leen koy wax, Yàlla man na ci doj yii saxal ay doom yu Ibraayma. Te léegi it, baaxaay bi teg na ba ca rootu garab yi; moo tax bépp garab gu jurul meññef mu baax, dees na ko dagg, sànni ko ci safara. Macë 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Xam-xam njàngaan gu jubadi gi ci biir Adwantis ma ñu misaale ak wax ji ne: “Nun, dunu kër Yàlla,” ak ne nun mooy “askanu” Ibraayma ju xel, mooy ndigal gu njëkk gi gën a fésal gumba gu Lawdise.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
«Yàlla di yónni ay ndawam ngir wax askanam li ñu war a nekk ak li ñu war a def ngir déggal ay yoonam yu njub, te su nit ki ko defee, dina dund itam ci ñoom. Ñu war a sopp Yàlla gën lépp, te bañ a am yeneen yàlla ci kanamam; te itam ñu war a bëgg seen moroom ni ñuy bëgge seen bopp, di ko defal li ñu bëggkoon mu defal leen.»
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“Benn xonntu benn tomb bu yaram ci yoonu Yàlla ju sell ji waruñu koo seetaan ak yàqute mbaa ak ñàkka wormaal. Ñi moytu benn wax ju ne: ‘Nii la Boroom bi wax,’ ñu ngi ci suuf sañseelu buur bu lëndëm bi, di jéemaal seeni Bindu ak seeni Jotalkat. Ñu ngi bëgg a moom diggante yi ñu jox ñi déggal, di wax naan: Kër Yàlla gi, kër Yàlla gi la nu doon, fekk di ñàkkal Yàlla ndam ci li ñuy wonee ay mbir yu dul dëgg ci jikkoom, ci defati lu mu leen tere woon ñu def. Ñu ngi taxawal ab nataal bu Yàlla joxeewul. Seen misaal di réeral nit ñi, seen jëfandikoo di yàq. Duñu leer yi ci addina, ndaxte toppuñu jamono yi njub.”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“Nit ñu mëna wonul Yàlla ngóor-góorlu gu gën a màgg lu ëpp bañ a sàmm leer gi Mu leen yónnee. Ñi def loolu dañuy réerloo ñi xamul dara, ndaxte dañuy taxawal màndargay yoon yu dul dëgg. Saa su nekk dañuy jeng pureesip yu sell yi....”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
“Ci waxi Mbind mi yu sell na nu leer lu war li tax yàquute agsi ci xeetu Yawut yi. Am nañu woon leer gu mag, barke yu bare, ak yokkute gu yéeme. Waaye dañu feeñ ne ñooy ñàkk kóllëre ci li ñu dénk. Dañu wóorul woon te sax ci sàmm toolub reseñ bi Boroom bi moom, mbaa jox Ko meññentam. Dañu doxoon ni ku nekkul Yàlla, te moo tax musiba dikk ci seen kaw.” Manuscript Releases, volume 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Israyel dafa gëm ne ndax Yàlla tànn na leen ca njëlbéenu seen jaar-jaar, kon dañuy sax ba fàww ci nekk ay nitam yu Mu tànn. Lu gëna metti mooy ne itam dañoo gëm ne ndax ay nitam yu Mu tànn lañu, Mu di leen teral, doonte bañu ko teral. Ci waxu yonent yi, dañoo doon ay nitam yu Mu tànn ba keraata bu ñu sàccoo ak Moom, waaye mukk doonuñu nit ñi Yàlla bëggoon ñu nekk. Njubtegu nit ñi Yàlla tànn duñu ko dogal ci li ñoom seen bopp di foog ne ñoom a doon. Israyel gu yàgg gi mooy misaal mu njëkk ci njël Mbooloom Askandareel bu Juróom-ñaareelu Bes, waaye bu ñu nanguwee taxawaay bu dul dëgg ne ñoo ngi feeñal ñi téeméeri ñent fukki junni ak ñent fukk ñi ci mujjug àddina, gumbug Laodise dee feeñ, ni gu Israyel gu yàgg ga. Askandareel gi gëm na te jàngale ne ñoom ñooy nit ñi Yàlla desal ci mujjug àddina, doonte am na firnde yu leer yu koy weddi.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Li nu jege ba jotu yoonub nat yi, ndeggo bi ñuy yónnee nit ñi dëkk Laodise yi war na gëna metti te jub. Bu ñu bañee bàyyi taxawaay bu dul dëgg boobu ngir dëgg gi, kon misaal yi ci Aaróon, Jeroboam ak 1863 dañuy nëbbu ci suuful cosaan ak aaday. Jotu yoonub nat bi jege na lool ba maneesulati dellu nëbbu ci suuful boobu.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Te mooy li mooy lii: leer gi ñëw na ci àddina, waaye nit ñi gën a bëgg lëndëm leer, ndaxte seen jëf yu bon lañu doon. Ndaxte képp ku def lu bon, bañ na leer te du ñëw ci leer, ngir bañ ñu xëcc ay jëfam. Yowaana 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Jaar-jaaróo wàññi ak dénkandoo yi ci biir Adventisme, Yàlla topp na ko ci Kàddug waxam gu yonent. Loolu mooy dëggu gu yonent. Njëkk a firndeel loolu mooy Israayil bu yàgg ba noppi. Israayil bu yàgg ba noppi mooy jaar-jaaru ngëmadi ak jéggi-jéggiy dënkandoo, teewul Biibël ak Xel mu Sell mi ci Yonent yi di jàngale ne Israayil bu yàgg ba noppi dafa mel ni Israayil bu bees. Naka la metti, waaye déggal dëgg bii mënu ko a gën a am solo léegi ni ci jamono jii nu nekk. Li ñuy ubbi ci Palu Yeesu Kirist mooy ne jaar-jaaru Adventisme, ci ni mu doon bët bu Protestant, dafa dox and ak jaar-jaaru bët bu Republican. Ñaari bët yi ñuy joxe seen bopp seede su ñaareel; te bañ a gis kenn ci seede yi ni mu ware, ci benn yoon boobu sax, dafa tere ñu xamene seede ba ca des.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Rëkku Aaróon, Jeroboam ak 1863 dañuy jëfandikoo tàmbali Israayil bu xelum tey ji, te ci def loolu dañuy jëfandikoo itam tàmbali wàll wa Republicain. Yëgleelub ñetteelu malaaka mi mooy artu ngir bañ a nangu màndargabu rab wi. États-Unis moo njëkk a jël ab yoonu Dibéer, gannaaw ga mu ga forcé àddina bépp ngir def noonu itam.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Xeeti réew yu nekk ci bitim réew dinañu topp royukaayu États-Unis. Doonte mooy jiitu, waaye benn jafe-jafe boobu dina dal sunu nit ñi ci bépp xëtu àddina.” Testimonies, volume 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Dëgg-dëgg gu yëgle ci jafe-jafe yoonu dibéer bi maneesuñu leen a xàjjal ak liggéeyu États-Unis. Rab wu suuf wi ci Peeñu Yàlla ñett-fukki ak ñett mooy juróomeel bennoo nguur gi ci waxi yonent yi ci Biibël, te muy nguuru juróom-ñaar-fukk at yu yonent yi, ni ko Esayi ñaar-fukk ak ñett waxe. Moomu rab wu suuf la buy am ñaari geñ. Dëgg yi jëm ci diggante ñaari geñ yooyu, léegi dañuy ubbeeku, waaye ñi tann a xam rekk lañuy feeñal, ñoom ñi nangu ne Yeesu mooy matal ubbeekug Peeñu Yeesu Kirist ci jëfandikoo tàmbale ab mbir ngir melal mujjug ab mbir.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Etazini tambalee woon ne juróom-benn bu njëkk ci kàddu wax ju Yàlla ci atum 1798, te ci juróom-benn-fukk ak juróom at yi topp, ñaari weñ yi waroon ànd ak seeni yoon ci jaar-jaari mboolem seeni jamono, ñu samp leen ci benn taxawaay bu maneesa xàm, waaye ngir ñi bëgg a gis rekk. Juróom-benn-fukk ak juróom at yi ñu wax ci Isaaya saar 7, tambalee woon nañu ci 742 lu jiitu Kirist te jeex ci 677 lu jiitu Kirist. Tàmbalee ci 1798 ba ci 1863, at yooyu dellu nañu. Juróom-benn-fukk ak juróom at yooyu dañuy tektal benn yoonu jafe-jafe ci ñaari weñ yépp.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Ci atum 1863, jamono bu njëkk ci fan yu wax ci yonent yi, di “fan-i benn buur” yi nekk ci Esayi ñaar-fukk ak ñett, dafa jeexoon; te ci loolu mu tabax xët yu njëkk yi ci waxu yonent bi ngir jamono bu mujj gi, di “fan-i benn buur.” Jeexital juróom-ñaar-fukk ak fukk yi ci misaalu Esayi ñaar-fukk ak ñett, ñetti at yu njëkk ak juróom benn-fukk la ko leerale. 1863 ba ci waxtu mujj ga ci 1989, mooy jamonoy kërkug Adventiste bu Laodise; moo tàmbalee ci yëngu-yëngu Millerite te mu jeex ci yëngu-yëngu ñetti téeméer ak ñeent-fukk ak ñeent ñaar. Ngir nu man a xam jamono bi ci mujj, war na nu xam jamono bi ci njàlbéen ga. Adventisme manul def loolu, ndaxte njàlbéenam marke na ko bañ gi mu bañee waatug Musaa, mi xamale ñaari at yu juróom benn-fukk ak juróom yi sax, yi di wone njàlbéen ak mujjug Adventisme ak États-Unis.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Loolu tax, te loolu mooy benn sabab bu am solo lool, mbind mi jéem na tabax benn dëggu waxu yonent bu Léebu gi ci xeetu Yuda di ubbi léegi. Dëgg googu mooy ne, su fekkee ne bëggoo nangoo ne mbooloom Seventh-day Adventist baax na woon saa su nekk ci xaalis bu Laodicea, kon ci yoonu xel dinga manul séddale bu jub jaar-jaari Adventism; te su fekkee ne jaar-jaari Adventism séddalewu ko bu jub, dinga manul xàmmee bu jub baaraam bu Republicanism.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Ndax bu ñu rëccoo ba noppi ci sobeg àddina, jaarale ko ci xam-xamu Boroom bi ak Musalkat bi, Yeesu Kirist, te ñu delluwaat a lëmb ci yooyu ba ñu nottiku, seen mujj gën a bon seen njàlbéen. Ndaxte gën a baaxoon ci ñoom bañ a xam yoonu njub, gannaaw bi ñu ko xamee, mu nekk ñu dëddu ndigalu sell bi ñu jébbaloon. Waaye li xew ci ñoom moo dëpp ak léebu dëgg bi ne: “Xaj bi delluwaat na ca ay gaafam; te bëy bu ñu sangu woon, delluwaat na di ropp ci banquas.” 2 Piyeer 2:20–22.