We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Nungi doon a jëfandikoo melo yi aju ci Eli, te léegi nuy jëfandikoo jaar-jaari Tundu Karmel ak Tundu Sinaay ngir leeral benn jëfandikoo nattu gu yokku ndànk-ndànk ci bëñu Protestaŋsiis, ak itam benn yokkute yu politig yu dox ndànk-ndànk ci bëñu Répiblikaanis, buy dëppook bëñu Protestaŋsiis.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Mbind mi njëkkat bi daan jëfandikoo ngir tënkug ñaawteef bi nekk ci Nombres saar 13 ak 14, te mooy firndeel ñaareel fukki nattu gu mujj gi ñeel Israayil bu yàgg ba noppi gannaaw seen jàllug Géej gu Xonq bi. Jaar-jaar boobu méngoo na ak tàmbalig doxalin jaar-jaaru Millerite, waaye itam ak jaar-jaaru doxalin Yàlla gu mujj gi. Liggéeyu ñetti malaaka yi yépp ci Apokalips saar 14, doxalin ci tàmbali ak doxalin ci mujj moo ko matale.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malaka mi bokk ci yégleb beskatu ñetteelu malaka bi, mooy leeral suuf si bépp ak ndamam. Fii dañuy wax lu jëm ci jëf ju yaatu ci addina bépp te am doole ju xel muñul a yemal. Yëngu-yëngu ngëneel gi ci at yi 1840–44 dafa nekkoon feeñu ndamu dooley Yàlla; yëgleb beskatu njëkk bi yégg na ba ca bépp kërug missiyoŋ ci addina, te ci yenn réew am na woon farlu gu màgg ci mbirum diine, gu mel ni kenn gisagul woon gu ni mel ci benn réew gannaaw Coppiteg ñeenteel fukki atum juróom-benn bi; waaye yooyu dees na leen ëppale ak yëngu-yëngu ju mag ji am doole ci suufu artu mujj bi bu ñetteelu malaka bi.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Ci diggante jaar-jaare giir doxalug tàmbaliwaay bi ak doxalug mujj gi, nun gis nañu jaar-jaaru kanamu mbooloom Laodicea. Malaaka miy leeral suuf si ak ndamam, leer na ne mooy benn doxal, waaye du mbooloom màggat.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
“Ci Babilon, ci jamono ji ñu wone ci kàddug waxkat bii, ñu wax na ne: ‘Ay bàkkaaram yeg nañu ba asamaan, te Yàlla fàttalikoo na ay tooñam.’ Révélation 18:5. Moo matale nattub ay tooñam, te alagam mi ngi ci bëgg a wàcc ci moom. Waaye Yàlla am na ay nitam ci Babilon; te bala ñëwug àtteyam, war nañu woo ñi takku yii ngir ñu génn fa, ngir ñu bañ a bokk ci ay bàkkaaram te ‘jotul ci ay mbugalam.’ Moo tax yëngu-yëngu bi malaaka mi wàccee asamaan, di leerloo suuf si ak ndamamu, di yuuxu ak kàddu gu mag ak baat bu dëgër, di yégle ay bàkkaaru Babilon. Te ànd ak yégleem lañuy dégg woote bii: ‘Génnleen ci moom, yéen samay nit.’ Yégle yii, bu ñu àndee ak yégle malaaka bu ñetteel bi, ñoo di artu bu mujj bi war a jox ñi dëkk ci suuf si.” The Great Controversy, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Yépp yonent yëpp déggoo nañu ak seen bopp, te ñoom ñépp dañuy xamale “fan yu mujj yi” gën a leer, ndaxte fan yi ñu waxe woon yeneen waxi kàddu yi. Ngir wan misaal bu mbir mii, malaak bu Njàngum Yàlla 18 mooy, te doon nañu ko misaal ci malaak bu Njàngum Yàlla 10. Ñoom ñaar ñépp dañuy leeral suuf si ak ndamam bu mu wàcce. Rakku jigéen White santale na malaak bi jëkk ci téere bi Early Writings.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
«Yeesu sant malaaka bu réy ngir mu wàcc te artu waa suuf si, ngir ñu waajal seen bopp ci ngir Njëwëm ñaareelu yoon. Bi malaaka ba génnee ci kanamu Yeesu ca asamaan, leer gu yéeme te tedd lool woon jiite ko. Ñu wax ma ne, ndawam mooy leeral suuf si ak ndamam te artu nit ci merum Yàlla miy ñëw.» Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Malaaka ma ci Kàddug Yàlla buy wax ci Peneef fukki ak juróom-ñaar, waxtu bi mu wàccee mooy 11 Suweññe 2001. Moom dafa amoon misaal ci malaaka mi wàcce woon 11 Ut 1840. Ci kapitaal juróom-benn bu Esayi, ñu won nañu Esayi kër Yàlla ga ci asamaan ak ndamlu Yàlla. Ci saar bi ñetteelu ci kapitaal juróom-benn, mu wone ne suuf sépp fees na ak ndamlu Yàlla. Loolu mooy xew bi malaaka ma ci Peneef fukki ak juróom-ñaar di wàcce.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Gannaaw loolu gis naa beneen malaaka mu wàccé asamaan, di yor kàttan gu réy; te suuf si leer na ak ndamam. Révélation 18:1.
Verse three of Isaiah six identifies the same history.
Saaru ñetteel bi ci Isaaya 6 jëfandikoo na benn jaar-jaar bu mel ni kenn.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Kenn ki woo kenn naan, ne: Sell, sell, sell mooy Boroom mboolooy asamaan yi; suuf sépp fees na ak ndamam. Esayi 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Rakk bu jigéen White dafa boolee gis-gisu Esayi ci kër Yàlla ak yëngu-yëngu Biir révélation fukki juróom ñett.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
«Seraf yi ci kanamu gàngune bi fees nañu lool ak ragal yu sell ci gis ndamu Yàlla, ba ñu dul xool seen bopp benn saa ak bànneeku bopp, mbaa ci yéemu seen bopp walla seen moroom yi. Seen cant ak seen ndam ñeel na Boroom Mbooloom yi, mi kawe lool te yéegoo, te ndamu mbubbam feesal kër Yàlla ga. Bu ñuy gis jamono ju ëllëg, bi suuf sépp di fees ak ndamam, woy-jàllug cant gu daan dëggu nangu ci kenn ba ca kenn ci ay kàddu yu neex, ne: “Sell, sell, sell, mooy Boroom Mbooloom yi.” Ñoom dafa leen doy bu baax ngir màggal Yàlla; te ci kanamam, ci suuf ngërëmam gu mu leen may, duñu bëgg dara lu gën a am. Ci yëngu ci meloom, ci def liggéeyam ak ci jaamu ko, seeni yëene yu gën a kawe mat nañu bu baax.»
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Peeñ bi ñu jox Esayi mi ngi tegtal nekkinug xaleyi Yàlla ci fan yu mujj yi.” Review and Herald, December 22, 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Yowaana ci Téereb Peeñ mi, ci sarax 10 te it ci sarax 18, ak Esayi ci sarax 6, te boole ciwaaylu Sœur White, dañuy teg lépp ay misaal yu suuf si leerale ak ndamu Yàlla ci benn bérab bu benn ci jaar-jaari jamono. Suuf sépp seede woon na xew-xew yi amoon 11 Septàmbar 2001. Jaar-jaaru taarix bu yokkute bu yëngu-yëngu Millerite bi, bi jeexee ci 1863, dafa doon misaal taarix bi malaaka bu am doole bi ci Peeñ 18 descende, ak taarix bi ànd ak malaaka bi wàccewoon ci Peeñ sarax 10. Ginnaaw bi ñu sampée njort yu ubbi noonu, dinañu dellu ci jéemantu nattu gi fësal ci Nombres sarax 14. Gannaaw bi Moysë rammalee ngir ñi weddi yi bëgg a dellu Misra te sànni ay xeer Yosuwe ak Kaleb, Yàlla nangul na rammalu Moysë.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Noonu Boroom bi ne: Maa baal la, ni nga waxe. Waaye ni dëgg la, man miy dund, suuf si bépp dina fees ak ndamu Boroom bi. Ndaxte ñoom ñépp ñi gisoon sama ndam ak sama kéemaan yi ma defoon ci Misra ak ci màndiŋ ma, te léegi ñu nattu ma fukki yoon, te déggul samay wax, ca dëgg duñu gis réew mi ma giñoon seen baay ya; te kenn ci ñi ma merloo du ko gis. Waaye sama jaam Kaleb, ndaxte amoon na beneen xel ak moom, te topp na ma ba mat sëkk, moom dinaa ko dugal ci réew mi mu dugg woon; te askanam dina ko moom. Numbers 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Jaar-jaar bi ñu nettali fii ci Nombres fukki ñeent mooy nattu gu mujj ga ngir Israayil bu yàgg, te seen lajj taxal na leen dee ci màndiŋu màndiŋ gi diirub ñeent-fukk at yi topp. Jaar-jaar jooju am na jëfandikoo bu jub ak Apocalips fukk ak juróom-ñeent, ndaxte fa Yàlla wax na ne: “ni mu wóoré ne” Yàlla dund na, “suuf si bépp dina fees ak ndamu Boroom bi.” Loolu mooy wax ju bare doole, ju Yàlla tëral ci bindu jaar-jaar bii; te ci def noonu, Mu di dëggal ne jaar-jaar ji ñu tektal ci Nombres saar yi fukk ak ñett ak fukki ñeent, dafa doon wone lu jiitu yoon bu mag bu malaaka Apocalips fukk ak juróom-ñeent. Gannaaw Apocalips fukk ak juróom-ñeent mooy mujjug ñi des ci askanu Yàlla, tambali giitug ñi des ci askanu Yàlla itam dañu ko misaal ci xel mi nuy seet ci téereb Nombres.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
Ci 11 weeru 1840, ba noppi yonent gu Islaam ci ñaareelu musiba bi matalee, nit ñi nekkoon ca njëkk tànneef yi ci kóllëre gi ñu seetaan nañu leen ak yëgleb Eliya bi fekk ne ñu ko firndeel ne dëgg la.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
Bés bu 11i Septambar 2001, ci matug yeneen waxi Islam ci ñetteelu musiba, nit ñi jëkk a tànn ci kóllëre gi, dañoo màndargaal tàmbali àtteb ñi dund, ni yëgleb Eliya bi leen seetlu woon ne dëgg la.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Yëgle Eliya bu jëm kanam taariixu Millerite bi, ak dund ci wàllu waxtu yóbbante. Yëgle Eliya bi ci 11 Sàttumbar 2001 moom, dañu ko teg woon ci wàllu baatub taariix di dellu. 11 Sàttumbar 2001 delloo na taariixu 11 Ut 1840, ndaxte ñaari bés yi dañuy tey firnde ne yëngu-Islaam am na matalug ab yëgle, te itam ñoom ñaar ñoo màndarga wàcceb malaaka mi, mi Sister White wax ne “du kenn ku gën a màgg Yeesu Kirist.” Doonte Sister White masula wax ne malaakam Peeñu ma 18 “du kenn ku gën a màgg Yeesu Kirist” ni mu ko waxe ci malaakam Peeñu ma 10, waaye malaakam Peeñu ma 18 dafay leeral suuf si ak ndamam, te Mbind mi leer na ne ndamu Yeesu Kirist moo di li leeral suuf si.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Jumtukaay àtte bi moo indi woon nattu Protestaŋ yi ca njàlbéen ga, mooy yëngu-yëngu Millerite bi, ni ñu ko tektalee ci Eliya. Jumtukaay àtte bi di indi nattu Advaantis ñaareel fan yu juróom-ñaari (Seventh-day Adventism) ca mujj ga, mooy yëngu-yëngu Eliya bi, ni ñu ko tektalee ci téeméeri ak ñeent-fukk ak ñeent-junni. Tekeetu Eliya am na lu ëpp benn tekkiin, te doonte mu waral Miller ak yëngu-yëngu Millerite bi, itam mu waral téeméeri ak ñeent-fukk ak ñeent-junni.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
«Muuse ci kaw tundu bi ci njàngale soppiku bi nekkoon seede ndamug Kirist ci kaw bàkkaar ak dee. Moom dafa doon tegtal ñi dinañu génn ci bàmmeel ba ci ndekkitel ñu jub ña. Eli, mi yàlla yóbbu woon asamaan te gisul dee, dafa doon tegtal ñi dinañu dund ci suuf si bu Kirist dellusee ñaareelu yoonam, te ñu dinañu “soppiku, ci benn xet, ci xippi bu bët, bu trompet bu mujj bi,” ba noppi “lii di ku dee war na sol bañ a dee,” te “lii di lu yàqu war na sol lu dul yàqu.” 1 Corinthians 15:51-53. Yeesu soloon na leeru asamaan, ni Muy feeñee bu Muy dikk “ñaareelu yoon, te du ngir bàkkaar waaye ngir mucc.” Ndaxte dina dikk “ci ndamu Baayam ak malaaka yu sell yi.” Hebrews 9:28; Mark 8:38. Léegi saraxalekat bi digoon taalibé yi mat na. Ci kaw tundu ba, nguurug ndam gu ëllëg ga dafa feeñ ci waañu ndaw,—Kirist buur bi, Muuse di tegtalu ñu dekki, te Eli di tegtalu ñi Yàlla yóbbu.» The Desire of Ages, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Nit ñi Rom gi ñu wàccale ñooy ñi ëpp ci fukk ci ñaar. Woo nañu ñu bare, waaye ñu néew a tann. Bañug nattu gu fukki bañe mi aju woon ci ndax xibaar bu bon bi, mbaa xibaar bu baax bi ci Réew mi Yàlla digoon, dees ko bañ walla dees ko nangu. Noonu, jaar-jaaru nettali bi ñuy feeñal fii day wone ne ndam walla noot ci jaar-jaaru nattu gu yokk-yokke mi, dafa sukkandiku ci tànn ñaari yoonu xalaat yu firi benn xibaar.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Ñaar fukk ñi yónnee ngir seet réew mi digoon gisoon nañu Réew mi Yàlla Dig, waaye ñaari àtte yu wuute lañu génne ci li Réew mi Yàlla Dig teewal. Benn xibaar dafa jógewoon ci ragal gu nit, te beneen bi ci ngëm. Benn dafa feeñal woon bëgg a bañ njubalu Yàlla te dellu ca jaamug Misra, te beneen xibaar bi feeñal woon bëgg a wéeru ci njubalu Yàlla te jëmsi kanam jëm ca Réew mi Yàlla Dig.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Ci yëngu Millerite bi, ëpp yi ëpp tanne itamoonna delluwaat ci ngir dellusi ci jaamug Babilon te nekk ay doomam, te loolu mooyoon wone seen dogal bu ñuy bañ a nangu yëgleb yonent bu malaaka bu njëkk bi. Millerite yu takku ya tànna nañu topp yëgleb yonent bu malaaka bu njëkk bi, sax gannaaw li mel ni amoon na ayankoo ci njëkk aakub Njàqare ci mbirum bëj-gànnaaru atum 1844. Jaar-jaaru Kàddug Ñoomber mooy wone ñaari “xibaar” yu wuute yu ñaari-fukk ak ñaar yaa ngi doon saytu réew mi, te ñoom di taxawal ñaari njuumte yu wuute ci benn yëgleb yonent bi. Ci 1863, Adventisme Laodise bi nanguwul benn yëgleb yonent; dañoo bañ benn yëgleb yonent bu ñu tëraloon ba noppi. Ci 1863, Adventisme Laodise bi dellu na te nangu na yoonu xalaat bu Bibël bi, mi doon a weddi William Miller ci bépp jamono ju mu doon liggéey. Ñi bañoon yëgleb yonent bi te bëggoon dellu ci jaamug noon, ñoo ngi leen misaal ci ñi bëgg a fippiku ci Ñoomber fukki-ñeent, ñi mujj ci dee ca màndiŋ ma.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Limbu fukk, buñ seet ko mel ni, ni mel ñépp la am lu ëpp benn tekki. Tekki gu melam war nañu ko xam ci àddina pàcc bi mu nekk. “Fukk” bu mel man na teewlu fitna. Man na teewlu nattu. Man na itam teewlu boole fukk yoon biir buur yi ci Europa, xeet yu bëj-gànnaaru Israyil ak Mbooloom Xeeti Àddina. Ci kerkub Simirna, askanu Yàlla dañoo war a am tiislu ngir fukk fan.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Bul fenn dara yi ngeen di sonn: xoolleen, Seytaane dina sànni ñenn ci yéen ca kaso bi, ngir ñu nattu leen; te dina ngeen am njàqare fukki fan. Nekkal ku takku ba ci dee, te dinaa la jox kaala gu dund. Peeñu 2:10
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Taariikat yi diis ay jëme ci fitna bi Diocletian defoon ci taarixu Smyrna, ndaxte mooy fitna bi gëna tar ci taarixu Smyrna, te mu yàggoon fukki at. Yeneen taariikat yi jàpp ne am na fukk ay fitna yu wuute ci taarixu Smyrna. Bu ko man a doon, Yoom-Rom bu nguur mooy ki leen doxaloon, te ci Daniel juróom-ñaari bàyyi “fukk ay wéjj” lañu koy màndargaal. Ñoom fukk buur yooyu, ñooy buur yi, yu Acab di misaal, mi def njaloo ak baab, te ñoo nekkoon jumtukaayu fitna bi baab jëfandikoo ngir matal rey nit ñi ca jamonoy Lëndëm gi. “Fukk” dafay tegtal kàttanu réew mi matale fitna bi ngir Jezebel. Ci Daniel saar bi jëkk, “fukk” dafay màndargaal ab jamono bu nattu.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Maa ngi lay ñaan, nattal sa jaam yi fukki fan; te nañu nu may ñam wu ñuy wax pulse ngir nu lekk, ak ndox ngir nu naan. Gannaaw loolu, nañu xool sunuy kanam ci sa kanam, ak kanamu xale yi di lekk cér wu buur bi; te ni nga ko gis, defal sa jaam yi. Noonu mu nangu leen ci mbir moomu, te mu natt leen fukki fan. Te ci mujjug fukki fan yi, seen kanam feeñ ne gëna rafet te gëna yaram thane mboolem xale yi doon lekk cér wu buur bi. Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Ci Téere Juróom-ñeent, Israayil gu jëkk ga dafa merloo Yàlla fukki yoon, te loolu di tektal fukki nattu yu amoon ci ab diir.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Waaye ni, ci dëgg-dëgg ni maa ngi dund, suuf sépp dina fees ak ndamalu Boroom bi. Ndaxte ñépp ñi doon góor ñi gis sama ndam, ak sama kéemaan yi ma defoon ca Misra ak ca màndiŋ ma, te fi nag dañu ma jéem léegi fukki yoon, te dégguñu sama baat. Nombres 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Bu fekkee internet bi ngir xam li ñuy tek ci ñaari fippu yi mëna mel ni juróom-ñeent fippu yi walla nattu yi taxul jàppandi yi jóge ci xettali Géej Bu Xonq ba ca fukkielu nattu ba, dinga gis ay soppante yu néew ci ban yi tolluwaay yi Israayil bu yàgg ba noppi defoon war a ráññee ni benn ci fukki nattu yooyu. Maa ngi sax ci ne xettali Géej Bu Xonq bi, bi ñu leen waxee bu leer ne dafa ànd ak 22 Oktoobar 1844, mooy tambali fukki nattu yi, te moo tax fa la war a tàmbalee waññi nattu yi jógé 1844 ba 1863. Am na woon ab yoonu nattu buy yokk ndànk-ndànk, bi tàmbalee 1798, ba téereb Daniyel ubbee, te yoon woowu dafa dajale woon jaar-jaariy yégleb malaaka bu njëkk ak bu ñaareel yi, yi mujjee ci ñëwug malaaka bu ñetteel bi 22 Oktoobar 1844.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Ca Minneapolis, Yàlla jox na ay xonq yu am solo ci dëgg gi ci ay taxawal yu bees ñeel mbooloom. Leer gu jóge asamaan gi, ñenn dañu ko bañ ak bépp degg-dëgg ak wowu gu Yawut ya won ci seeni bañ Kirist; te wax ju bare amoon na ci mbirum taxaw ci kaw cosaan yu mag ya. Waaye amoon na firnde yu wone ne xamuñu woon li cosaan yu mag ya doon. Amoon na firnde ak xalaat yu jóge ci Kàddug Yàlla, yu dal ci xel mu xam lu baax ak lu bon; waaye xel yi nit ña dafa daldi tëjiku, tàlliku ba leer gi mëna duggul, ndaxte dañu dogaloon ne lëkkale gu wéradi la, di yëngal “cosaan yu mag ya,” fekk du yëngal benn takk ci cosaan yu mag ya, waaye dañoo xel mu ñaaw ci li doon def cosaan yu mag ya.
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
“Jeexital waxtu wi ci atum 1844 moo doon jamono ju am yëngu-yëngu yu mag, buy ubbi sunu bët yu waar ngir nu gis, ci kawal yu yéemu, sellalug kër-yàlla ga di am ca asamaan, te am na lëkkaloo gu mat sëkk ak nit ñi Yàlla ci kaw suuf, [itam] yégleb malaaka bu njëkk ba ak bu ñaareel bi ak bu ñetteel bi, yi tàllal raaya bi ñu bindoon: “Ndigal yi Yàlla ak ngëmug Yeesu.” Benn ci màndarga yi ci yégleb boobu mooy kër Yàlla gi, nga xam ne nitam dëgg-yi-bëgg ñoom gis nañu ko ca asamaan, ak saak bi ëmb yoonu Yàlla. Leerug bésub Noflaay bu ndigal bu ñetteel bi tàllal na ay leeram yu dëgër ci yoonu ñi tooñ yoonu Yàlla. Ñàkk-amug dee ba fàww ci ñi bon ba mooy benn màndarga mu yàgg. Man, mënuma fàttaliku dara ju gën a tollu ci boppu màndarga yi yàgg. Lépp lii, xaacu li ñuy def ci mbiri soppi màndarga yi yàgg, lépp xel-rekk la.” The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Bésub 22 Októobar 1844, malaaka bu ñetteel bi agsi ak benn yégle ci loxoom.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
«Ba liggéeyu Yeesu jeexee ci bérab bu sell bi, te Mu jàll ba ca gën a sell ga, taxaw ci kanam gaalu kóllëre ga, gi yóbb ndigalu Yàlla, Mu yónnee beneen malaaka bu am kàttan ak ñetteelu yégle bi ci àddina. Ñu teg ab xob ci loxob malaaka ba, te ba mu wàcce ci suuf ak kàttan ak màggaay, mu yéglee moytul gu ragal, ak gën a tiis ci i làmboo yi gën a metti yi ñu mas a yëgle nit.» Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
Ci 22 Oktoobar 1844, malaaka bu wàcci ak xob bu bind ci loxoam, bi ñu waroon a lekk moom di askanu Yàlla. Jàngalekat yi ñuy wax “landmarks” tektal yi ñu jox ci kaw, war nañu leen mbaa ñu lekk leen te nangu leen, mbaa ñu bañ leen te bañ a lekk leen. Ba malaaka bu ñetteel bi agsee ak xob bu bind ci loxoam, yégle bi nekk ci xob boobu dafay teewal juróom-benn ak benn dëgg-yoon yu nattu. Juróom-benn ak benn nattuy dëgg yooyu dañoo leen tudde “wéyug waxtu,” muy teewal waxi yonent bi ci ñaari junni ak ñetti téeméeri at; àtte bi, mi ñu teewale ak “sellalug kër Yàlla ga”; yégle yi ñetti malaaka yi; “yoonu Yàlla”; “Bésub Noflaay bi”; ak taxawaayu ñi dee, mi ñu teewale ak “bennulug am yàgg a dund gu bakkan bi.”
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Juróom-ñaar yooyu, ca dëgg-dëgg, bokk nañu ci seen diggante, waaye kenn ku nekk ci ñoom, dañu ko xàmmee ni ay màndarga-yoon. Am na ñenn ñu bëggul a boole jaadu waxtu bi ci lim bu ne, waaye leer na ne ñu bare bañ nañu dëgg bi ne 22 Oktoobar 1844 mooyoon matug waxi yónen ci lu dëggu. Ñoom, dafa leer ne, daanu nañu ci nattu boobu, te loolu tax na ne mënuñu woon a dugg ci jéem a dajale ak natt yi topp ci gannaaw. Yoonu Yàlla ci natt nit, ñu ngi ko dëgërël yoon wu bari yoon ni ab yoonu yokkute la, buy laaj nga am ndam ci nattu bi ñu la jox njëkk, bala ngay man a bokk ci nattu bi ci topp.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
«Ba nu tàmbalee woon di wone leer gi ci mbiram bésub noflaay bi, amu nu woon benn xalaat bu leer ci yégleb ñetteel malaaka mi nekk ci Apocalipse 14:9–12. Li doon jafe-jafeu sunu seede bu nu doon dikk fa kanam nit ñi mooy ne, yëngu-yëngu dikkub ñaareelu yoon wu mag wa jóge woon na ci Yàlla, te yégleb bu njëkk ak bu ñaareel yi génn nañu woon, te bu ñetteel bi waroon nañu koo joxe. Gisoon na nu ne yégleb bu ñetteel bi jeexee ak kàddu yii: “Fii la muñug gaayi Yàlla yi nekk: ñoom ñi di sàmm ndigali Yàlla yi ak ngëmug Yeesu.” Te noonu la nu ko gisee bu leer, ni nu koy gis léegi, ne kàdduy wax ju bindu yii doon nañu tegtal njubbalug bésub noflaay bi; waaye ci lu jëm ci ban mooy màggal ga rab wi, miñaan mi tudd ci yégleb bi, walla lan mooy nataalu rab wi ak màndargaam, amu nu woon benn taxawaay bu leer.»
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
“Yàlla jaarale ko ci Ay Xelum Yàlla ju Sell ji, mu bàyyi leer feeñ ci kaw ay jaamam; te mbir mi dafa tàmbalee ubbi ndànk-ndànk ci seen xel. Soxla na woon njàng mu bare ak teey gu réy ngir seet ko ba noppi, lëkkale ko lëkk ci lëkk. Jaarale ko ci teey, njàqare, ak liggéey gu saxul fenn, la liggéey bi yëngu ba ëpp, ba tax dëgg-yu mag yi ci sunu yégle bi, muy benn mbooloom bu leer, bu lëkkaloo, bu mat sëkk, joxees na ko àddina.”
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
«Wax maa ngi waxoon ba noppi ci sama xam-xam ak Magat Bates. Gis naa nekk nit ku dëggu ci Kiristaan, ku yaru te baax. Mu ma doon jëfandikoo ak yërmande yu lewet mel ni bu ma doon doomam boppam. Bi mu ma njëkk a dégg maa wax, mu wone interest bu xóot. Gannaaw ba ma noppee wax, mu jóg ne: “Manaay Toma ku sikk. Gëmuma peeñ yi. Waaye su ma manee gëm ne seede bi jigéen ji waxee tey, mooy baatub Yàlla ci nun, kon dinaa nekk góor gi gëna bànneex ci kaw suuf. Sama xol yéngu na lool. Gëm naa ne ki wax dafa wér ci xolam, waaye manuma firnde ci mbirum ne dañu ko won yëf yu yéeme yi mu nu nettali.”»
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“Gannaaw ay weer yu néew gannaaw sama séy, dem naa, ak sama jëkkër, ci ab Ndaje bu Mag ca Topsham, Maine, fa nga xam ne Magum kàddu Bates moo fa nekkoon. Ci jamono jooju, gëmaguloon bu baax ne sama ay peeñ yu jóge ci Yàlla lañu. Ndaje boobu nekkoon na jamono ju fees ak njariñ bu réy. Xelum Yàlla daldi dal ci man; dugg naa ci ab peeñu ndamu Yàlla, te mooy yoon wu njëkk bi ma gis yeneen planèt. Bi ma génnee ci peeñ ma, nettali naa li ma gisoon. Noonu Magum kàddu B. laaj ma ndax jangoon naa astronomie. Wax naa ko ne fàttewuma mukk ne xool naa ci téereb astronomie. Mu ne: ‘Lii ci Boroom bi la jóge.’ Maan gisuma woon ko mukk lu tollu noonu ci ànd ak bànneex ak yiw. Kanamam lër na woon ak leeru asamaan, te mu dénk jàngale mbooloo mi ak kàttan.” Testimonies, volume 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Waaw, nattu nekk, yépp yooyu i nattu yu jàngat ci njàngum ngëm yii dañuy lëkkaloo, waaye itam ay nattu lañu mën a tànne boppam, te ñu feeñal leen ci ndànk ndànk ay jaam yu Yàlla. Am na bari mbooloo yi di sàmm bésub noflaay bu juróom-ñaareel bi, waaye dañuy bañ yégle bu ñetti malaaka yi. Dañuy bañ dëgg gi ne attekat gi tàmbalee na 22 Oktoobar 1844, waaye tey dañuy sàmm noflaay bi. Nattu yu jàngat ci njàngum ngëm yii dañuy lëkkaloo, waaye dañuy teewal juróom-benn i nattu yu sàkku.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Ni la Joseph Bates, kapiteenug géej gu xam ci astronomi bu baax, nangoo na Xelum Yonent gi, mi mu woon a weddi ba noppi. Ci weeru Desàmbar 1844, Ellen White jot na ay njëlbéenam gu njëkk, te juróom-ñaareelu nattu bi agsi na ci yëngu-yëngu bi.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Biibël bi war na nekk sa ndigëlkat. Jàngal ko te jàng itam seede yi Yàlla joxe; ndaxte duñu dàqanteek Kàdduam mukk. Bu Seede yi waxul ci ànd ak Kàddu Yàlla, bañleen. Kirist ak Beliyaar mënuñoo booloo.” Selected Messages, téere 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Lu gàllankoor ngir mbugël mu réy mi, Soeur White fas yéeneem ci benn mbind mi wax ne Almasi dafa jóge ci Bérab bu Sell bi, dugg ci Bérab bu Gën a Sell bi ci 22 Oktoobar 1844. Mu digle woon mbind mi ngir “bépp saint.”
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
«Gis naa ne Kër Yàlla mi, mi war a seteesu ci njalbéenam 2300 fan yi, mooy Kër Yàlla gu Yerusalem gu Bees gi, gi Kirist di saraxalekatam. Boroom bi won na ma ci njël, lu weesu benn at, ne Mbokk Crosier am na leer gi dëgg ci mbirum seteesug Kër Yàlla gi, ak yeneen; te ne coobareem mooy ne Mbokk C. bind xalaat bi mu nu joxoon ci Day-Star, Extra, 7 Fewriye 1846. Damaa xam bu baax ne Boroom bi may na ma sañ-sañu leen di dénk Extra boobu ci bépp saint.» A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Moom ndigaluggal ci melokaanu Kris ci Buum Bu Sell bi gën a Sell, ni ko Crosier waxe; waaye mbind mi dafa amoon ay njàngale yu bare yu juum, booleek njàngalem Protestan yi jëm ca bàkkaar ba ñuy wax ne “bes bu nekk” bi ci téereb Daniel dafay tektal liggéeyu Kris. Moo tax mu bind leeral bu njëkk a mbooloo ci atum 1850, te gannaaw ga ñu dugal ko ci téereb Early Writings. Foofa mo xamle ne “ñi joxoon xaacu waxtu àtte ba, ñoo amoon xel mu jub ci ‘bes bu nekk’ bi.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
«Gannaaw loolu ma gis ci mbirum “bés bu nekk” (Daniel 8:12) ne baat bi “sarax” xelu nit moo ko yokk, te bokkul ci mbind mi, te Boroom bi jox na xalaat bu jub ci loolu ñi yégle woon wax ju “waxtuw àtte ba” di ñëw. Ba benn boole nekkoon, bala 1844, lu ëpp ci ñoom bokkoon ci xalaat bu jub ci “bés bu nekk”; waaye ci jaxaso gi am gannaaw 1844, yeneen xalaat ñoo ñu nangoo, te lëndëm ak jaxasoo topp ci.» Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Mbiri “ñëpp li” ci téereb Daniel mujjoon a nekk màndarga buy wone delluseg Adventisme ci yoonu liggéeyu Protestantis yu dëddoo woon dëgg ca njëlbéen xarnub fukki at ak benn ba, te tey jii xam-xamkatu yoonu njàngum Adventisme dañuy bañ xam-xamu Millerite bu jub ci “ñëpp li.” Ñu ko bañ, doonteg ne Sister White wax na leer ne Millerite yi dañoo juboon bi ñuy xàmmi “ñëpp li” ni moom mooy kàttanu seytane bu bokk ci paganisme. Dañu bañ dëggug “ñëpp li” du rekk ci weddi ngëneelam gu waxoon ci ñiy wax ci xel mu sol ne xam-xamu Millerite yi dafa jub, waaye itam ci weddi gu jubadi ak li mu waxoon bu wóor ne jàngaleg fen gi di wax ne “ñëpp li” dafay tekki liggéeyu Kirist ci kër yoonu sellal gi, “malaaka yi ñu génne woon asamaan!”
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
«Te fa woon Mbokk Daniells, moom mi xelam noon na noon noon, noon na noon, ba noon na noon; te seen xel ak xelu Elder Prescott dañu doon liggéeyal ci ay malaaka yi ñu génne woon ca asamaan.» Manuscript Releases, volume 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Baayam gu xóot ci li Adventism di jëfandikoo tey ni benn ci ay “rëccu léeb”am dafa metti lool, ndaxte Daniells ak Prescott jël nañu benn misaal buy wone kàttanu Seytaane (paganism), te daldi jagleel misaal boobu Kirist (liggéeyam ci këru sell bi). Loolu moo def juróom-ñett jéemantu yoonu njàngale yi.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Natteelu juróom-ñeenteel ci jaar-jaaru taarix bi jëm ci 1863 mooy sosug ñaareelu taabalub Habakkuk bi ci 1850. Taabalub pionieer bu 1843 bi, dañu ko sos ci 1842, te dees na ko wooye rekk “taabalub 1843” ndaxte dafay yégle woon dellusi Kirist ci 1843. Ndigu ngir sos ñaareelu taabalub Habakkuk joxees na ko Sœur White ci 1850. Sosug ñaari taabal yi Habakkuk dafay lëkkal taarixu malaaka bu njëkk ak bu ñaareel ak taarixu bu ñetteel bi. Ci biografii dombam bu góor bi bind ci dundam ak liggéeyam, mu ngi joxe ab tënkku xew-xew yi jiitaloon sosug taabalub 1850 bi. Loolu daf ko def, dafa tànn wax yu am solo yu Sœur White waxoon, te dolli ci ay waxam ci tënkkaay bi.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
«Bi nu dellusee kërug Brother Nichols, Boroom bi jox na ma vision te wone ma ne, war nañu leeral dëgg gi ci tabal yi, te loolu dina tax ñu bare dogal ngir dëgg gi ci yëgleelub ñetteelu malaaka bi, bi ñuy leeral itam ci tabal yi ñaari yëgle yi jiitu woon.—Bataaxal 28, 1850. »
“In this vision she was also shown that which would give James White courage to continue publishing:
«Ci peeñ mi itam, dañu ko itam won li dina may James White fit ngir mu wéyal walliikat mbind yi:
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Gis naa itam ne itamoon na xët bi génne ko nekk na lu war lool ni yónent yi dem, ndaxte yónent yi soxla nañu ab xët bu ñuy yóbbu ak ñoom, buy ëmb dëgg gu jamono jii, ngir jox ko ci loxo yi dégg; noonu dëgg gi du mar ci xel. Te itam xët bi dina dem fa yónent yi mënuñu dem.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
“Liggéey ci taabal bu bees bi tambalee nañu ko ci saa si, te joxe nañu way-juróom-ñaari yi yoon ngir wax leen ci mbir mi ci mbind mi tudd Present Truth bi James génne woon weer wi topp.”
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Taabal bi. Naka la tegg ci jamono bu bees bu gis-gis yi Daniel ak John, te ñu xayma ko ngir leeral bu baax dëggu jamono jii, léegi dees koy lithographieel ci saytu Mbokk Otis Nichols, bu Dorchester, Massachusetts. Ñi jàngale dëggu jamono jii dinañu am njariñ bu réy ci moom. Benn yeneen xibaar ci mbirum taabal bi dees na ko joxe gannaaw gi.—Present Truth, November, 1850.
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
“Ci biir weeru janwiye, atum 1851, tablo bi nekk na pare te yégle ko ci njëgëm yu tollu ci 2 dolaari. James White bég na ko lool te jagleel na ko ci neen ‘ñi Yàlla woo ngir joxe ndigalu malaaka bu ñetteel bi’ (Review and Herald, Janwiye, 1851). Ay sarax yu bare te rafet dimbali nañu ci faju njëg yi jëfandikoo ngir mbind mi génne.” Arthur White, Ellen G. White: The Early Years, wolum 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
Bañu ci kaart bu 1843 bi, Sœur White bindoon na ne Yàlla moo ko jiitewoon.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“Boroom bi won na ma ne sart bu 1843 bi dafa nekkoon lu ay loxoom tegtal, te benn cér ci moom warul a soppeeku; ne lim yi nekkoon nañu ni mu leen bëggoon. Ne loxoom dafa nekkoon ci kaw te daan nëbb benn njuumte ci yenn lim yi, ba kenn mëna ko gisul, ba kera mu loxoom jële.” Review and Herald, 1 Nowàmbar 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
Bi ñu doon bind leer gi jëme ci ndigal li ñu joxoon ngir sosaat beneen tablo ci 1850, moom joxe woon benn saxal bu Yàlla ci tablo bu 1850 bi, ni ñu ko joxee woon ci mbirum tablo bu 1843 bi, te itam mu fésal ne yeneen tablo yi ñuy sosoon jamono jooju nekkuñu lu Boroom bi nangu. Ndigal li ñu joxoon ngir sos tablo bu bees boobu, ñu boole ko woon ak ndigal ngir mprint beneen mbind mu bees.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
«Gis naa ne liggéeyu def nataal yi dafa baaxul woon benn yoon. Mu tàmbalee ak Mbokk Rhodes, te Mbokk Case topp ci. Dañu jëfandikoo xaalis ngir def nataal yi ak ngir bind ay melokaan yu metti xol te yàqu ngir tegu malaaka yi ak Yeesu ju tedd ji. Maa gis ne yooyu dañoo neexul Yàlla. Maa gis ne Yàlla nekkoon ci mbind mi Mbokk Nichols wall. Maa gis ne am na yonent ci nataal bii ci Biibël bi, te su fekkee ne nataal bii ñu ko jagleel nit ñi Yàlla, bu mu doyee kenn, dina doy it kenn ku nekk; te su fekkee ne kenn soxla na ñu rëddal ko beneen nataal bu bees ci tolluwaay bu gëna mag, kon ñépp a ko soxla ni mel.»
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Gis naa ne, ci mbokk Case amoon na xel mu dalul, mu amul jàmm, mu sukkandiku, te amul ngërëm, moom mi bëggoon beneen tabloo. Gis naa ne, tabloo yooyu ñu bindare ci melax yi amoon nañu ay jeexital yu bon ci kaw mbooloom ñi dajale. Loolu taxoon na ba ci ndaje ma am xel mu yomb, mel ni weñ, te fees ak ñaawteef.”
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“Gis naa ne jëfandikukat yi Yàlla santaane daan nañu dal xel mi bu baax, saxte suñu ko waxul firnde. Am na ci melokaanu malaaka yi ci jëfandikukat ya lu leer, lu rafet, te lu asamaan. Xel mi dafa war a yem ci Yàlla ak asamaan, te lu bari kenn xamu ko. Waaye yeneen jëfandikukat yi ñu def, dañuy merloo xel mi, te di tax mu gën a xalaat ci suuf ngir mu xalaat ci asamaan. Nataal yi di wone malaaka yi dafa mel ni rab yu bon, waaye du mel ni mbindey asamaan. Gis naa ne, ay fan ak ay ayu-bés, jëfandikukat yi dañoo dal xelu Mbokk Case, fekk waroon na wut xel mu asamaan ci Yàlla, te di yokku ci yiw yi Xelum Yàlla di jox ak ci xam-xamu dëgg gi.
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“Gis naa ne bu xaalis bi ñu yàqoon ci génne ay taabaloo, su ko jëfandikoo woon ci génne dëgg gi ci leer kanam bokk yi ci yéene mbind yu gàtt, ak yeneen yi, koon loolu dina defoon njariñ bu réy te musal ay bàkkaar. Gis naa ne liggéeyu sàkk ay taabaloo siiw na ni tàngoor.” Manuscript Releases, number 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Mu waxe bu leer ne “Yàlla nekkoon na ci yégleb bu [1850] bi njiital ak Mbokk Nichols,” te ne amoon na “ab waxu yonent [Habakuk ñaar] ci mbind mi ci Biibël bi.” Itam mu wax ne “taabal yi” [ci ñu bari; 1843 ak 1850] yi “Yàlla santaane woon” dañoo dal xel mi ci anam wu baax, sax te amul woon benn leeral. Habakuk ñaar santaane na Millerite yi ñu wone peeñu gi bu leer ci kaw taabal yi, (ci ñu bari), ngir ku jàng ñaari taabal yi man a daw dikk ci Kàddug Yàlla. Taabal yu Yàlla yooyu soxlawuñu woon benn leeral yu yokk, ni ko deme ci taabal bu dëggul bu 1863 bu Uriah Smith.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Noonu tontu ma, ne ma: Bindal gis gi, te nga leeral ko ci ay xet, ngir ku ko jàng man a daw. Habakkuk 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Nattu fexe bii moo tax njàng mi di jëfandikoo ci bind bii. Ak fukki nattu yi Muusaa wax ci Jëfandikoo Nambar téere ñaareel fukk ak ñeent, xam-xamkati Ebrew yi ak yeneen teolog yi di joxe ay xalaat yu wuute ci ban xew-xew yi ci taarix bi, dale ci musal ga ci Géeju Xonq ba ci ñàkk dégg-dëggug fukki yebkat yi, ñooy teewlu ci yooyu nattu. Ñàkk dégg-dëgg gi nekk ci taarix boobu jox na ay wuute yu néew ngir tànn ci seen biir, waaye lu wóor mooy ne nattu bu fukkeel bi mooy tàmbalee ñaar-fukk at ak benn-fukk at yu dee ndànk-ndànk ci màndiŋ ma, ba keraam ñépp ñi weddi woon te amoon àgg bu tax ñu di seetlu seen yoon dañu dee.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Noonu itam, ñenn it na proteste ci sama tànnug fukki natt yu jëm ci njàngalem yii, ndaxte man na am ay soppiku yu mel ni ñoo gën a baax li may wax fii. Waaye, fukkeelu natt bi te mujj bi leer na ni woon njuumte gi fukki yëgkat ya defoon. Moom mooy bañ a nangu juróom-ñaar yiir yi ci Leviticus 26. Am na ay firnde yu bare yu njëme ci wax yu yonent ngir dëgëral xamle boobu.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Ci mbind ci diëkk bi, dinañu tàmbalee xàmmi seede yu yoonent yi dëgëral wax ji ne juróom-ñaari waxtu yi ci Levitique 26 mooy fakk ba, te mooy bàkkaaru ñàkk gu mujj gi ci Adventisme bu Laodisée.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Bu doole Yàlla seede ci li di dëgg, kon dëgg boobu war na taxaw ba fàww muy dëgg. Waruñu jàpp benn xalaat bu bees, buy weddi leer gi Yàlla jox. Ay nit dinañu jóg ak firnde yu ñu jàng ci Mbind mi, te ci seen gis-gis mooy dëgg, waaye du dëgg. Dëgg gi ñeel jamono jii, Yàlla moo ko nu jox ngir mu doon fondemaŋ bu sunu ngëm. Moom ci boppam moo nu jàngal li di dëgg. Kenn dina jóg, gannaaw loolu beneen it, ak leer gu bees guy juuyoo ak leer gi Yàlla joxe woon ci firndeem Xelum Sellam.”
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Ñu néew a ngi xeex ba tey, ñoom ñi jaaroon ci xam-xam ak jéego yi ñu am ci tabbital dëgg gii. Yàlla ci ay yiw mu yéggal seen dund ba ñuy delloo waxat ak waxat, ba ci jeexital seen dund, nekk ci xew-xew yi ñu jaaroon, ni ko Yowaana ndaw li doon ndawtal Yeesu defee ba ci jeexital dundam. Te ñi yoroon sañ-sañu standard bi, ñi dee ba noppi, dañuy wax jaarale ko ci delloo mbooloo bind yi ñu bindoon. Dama jàngale ne noonu lañuy dégg seen baat. Dañuy seede ci li doon dëgg gi ñeel jamono jii.”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Warunu jot kàdduy ñi ñëw ak yégle buy weddi ponk yu musamman yi ci sunu ngëm. Dañuy dajale mbooloom Mbind mi, te dajale ko ni firnde wër seen xalaat yu ñuy tëgg. Loolu am na ba pare ci juróom-fukk at yi weesu. Te doonte Mbind mi mooy Kàddug Yàlla, te war nañu koo teral, waaye jëfandikoo ko noonu, su fekkee ne jëfandikoo boobu di yëngal benn bëtbu doxalin bi ci ndombo gu Yàlla taxawal di ko saxal ci juróom-fukk at yii, nag, njuumte bu réy la. Ku koy jëfandikoo noonu xamul woon firnde gu doy waar gu Xelu Mi Sell mi wone, te may doole ak tar ci yégle yi weesu yi agsi woon ci askanu Yàlla.” Selected Messages, téere 1, 161.