“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
“Am na ci Mbind mi ay ay yomb a bari a sax wuññiku te, ni Piyeer waxe ko, ñi amul njàng ak ñi saxul dañuy jéngal leen ngir seen bopp, ba mu doon seen yàqub. Xëy na ne, ci dund gii, du nu man a leeral tekkiinu bépp wàll ci Mbind mi; waaye amul benn pexe bu am solo ci dëgg-gu jëfandikoo, buy dëpp ci kumpa. Bu waxtu wi agsee, ci yëngu-yëngu Yàlla, ngir àddina gi nattalu ci dëgg bi jar waxtu woowa, xel yi ay jëfandikook Seen Xel ngir seet Mbind mi, hatta ak woor ak ñaan, ba kàddu gi ay booleeku ak beneen kàddu, ba ñu ñëw ci jëflante bu mat. Bépp dëgg bu jëm ci muccu bakkan yi ci lu gaaw, dees na ko wone bu leer, ba kenn du soxla a réer walla dox ci lëndëm.”
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“Bi nu topp diir yi ci jàngoro kàddu yonent yi, dëgg bi Yàlla feeñal ngir sunu jamono gis nañu ko bu leer te leeral nañu ko. Nun, dafa nekk sunu yéef ci ndamu yi nu am ak ci leer gi di leerel sunu yoon. Ñi nekkoon ci màggat yu weesu yi, ñoom itam dafa nekkoon seen yéef ci leer gi ñu mayoon mu leer ci seen kaw. Seeni xel dafa nekkoon ci njàngat ak seetlu yenn tomb yi ci Mbind mi, yi leen di natt. Waaye, xamuñu woon dëgg yi nun xam. Ñoom amuñu woon yéef ci leer gi ñu amu woon. Ñoom amoon nañu Biibël, ni nu ko ame; waaye waxtu wi ñuy ubbi dëgg yu weesu yi, yi jëm ci xew-xewu mujj yi ci jaar-jaaru àddina si, mooy ci jamono ji mujj, ci xeetu nit ñi mujj di dund ci kaw suuf.”
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.
“Dëgg-dëgg yu bees yi ñu jagleel nañu ko ci xaalisug maas yi ni ñu nekkoon. Dëggug jamono jii, miy natt ci nit ñi ci maasum jamono jii, nekkoonul ab natt ci nit ñi ci maas yu gën a yàgg a weesu. Su fekkee ne leer gi nu war a fekk tey ci mbirum Bésub Noflaay bu ndigalu ñeenteel bi, joxees na ko woon maas yi weesu, Yàlla dina leen woo ci wàllub yookkuteem ngir leer googu.” Testimonies, volume 2, 692, 693.
New and Old
Bees ak Màggat yi
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Ci jamono yu bees, am na am njàngat gu bees ci dëgg, di waxu Yàlla wi ñeel nit ñi ci maas boobu. Dëgg yi yàgg a am yépp, yu am solo lañu; waaye dëggu bees bi du boppam ak boppam, xanaa dafay yëngal te ubbi li nekk ci dëgg yu mag ya. Du lu manees a xam dëggu bees bi, ludul su fekkee ne, dëgg yu mag ya dees na leen déggoo. Bi Kirist bëggee ubbil ay taalibeem dëggu ndekkiteem, mu tàmbalee ‘ca Musaa ak yeneen yonent yépp,’ te ‘leerale leen ci Mbind mi yépp mbir yi jëm ci moom.’ Luug 24:27. Waaye leer gi fenk ci ubbeeku bees bu dëgg bi mooy màggal dëgg yu mag ya. Ku bañ walla wor dëggu bees bi, moom ci dëgg moosul dëgg yu mag ya. Ci moom, dañuy ñàkk seen doole ju dund te nekk rek melokaan gu amul dund.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“Am na ñu ay nit ñi di wax ne gëm nañu te di jàngale dëgg yi ci Kóllëre gu Yàgg gi, waaye dañuy bàyyi jëfe njàngalem Kóllëre gu Bees gi. Waaye ci seeni bañ a nangu njàngali Almasi bi, dañuy wone ne gëmuñu li maam yu cosaan ak yonent yi waxoon. ‘Soo gëmoon Musaa,’ la Almasi bi wax, ‘koon dingeen ma gëmoon; ndaxte moom moo bind ci man.’ Yowaana 5:46. Moo tax amul benn doole gu dëgg ci seen njàngalem sax ci mbirum Kóllëre gu Yàgg gi.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.
“Ñu bari yu wax ne dañuy gëm te jàngale xebaar bu baax bi nekk nañu ci benn njuumte bu mel ni moomu. Dañuy bàyyi Mbind mi Yàlla yu Kóllëre gu Yàgg gi, yi Kirist waxoon ci ne: ‘Yoom lañu di seedeel ci man.’ John 5:39. Bu ñuy bañ Kóllëre gu Yàgg gi, ci dëgg-dëgg dañuy bañ it Kóllëre gu Bees gi; ndaxte ñoom ñaar ñépp ay cér yu benn méngoo gu maneesul a taxawal lañu. Kenn manul a joxe yoonu Yàlla ci yoon wu jub te amul xebaar bu baax bi, walla xebaar bu baax bi te amul yoon wi. Yoon wi mooy xebaar bu baax bi ci melokaanam, te xebaar bu baax bi mooy yoon wi bu ñu leeral. Yoon wi mooy rappe bi, xebaar bu baax bi mooy tóor-tóor bu xeeñ ak meññent mi muy jur.”
“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.
“Testaamaŋ Bëj-gànna gi leerël na Testaamaŋ Bees bi, te Testaamaŋ Bees bi itam leerël na Testaamaŋ Bëj-gànna gi. Ku nekk ci ñoom mooy ndeyjoor bu ndamalu Yàlla ci Kirist di feeñ. Ñoom ñaar ñépp dañuy wone dëgg yu di sax di ubbi njàngat yu bees ci xam-xam, ngir ki seet ak xol bu farlu.” Christ’s Object Lessons, 128.
Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.
Dëggu gu jëm ci jamono bi ci melokaan mooy “dëgg gu yeesal” ngir ab waxtu wu njëkk te “ñu gis ko bu leer te ñu leeral ko.” Maase yi dund ci jamono bi ñuy feeñal “dëgg gu jamono bii” dañu leen “teg ci yoon” ngir nangu dëgg googu walla ñu dee. Dëgg yu booloo yi di defar “dëggu nattu gu jamono bii” ngir “maas mi,” dañu leen teg fi ci melokaan “ubbi gu xëcc” gu ay dëgg yu “jëm ci bopp ak njeexital xew-xewi mujj yi ci jaar-jaaru suuf si.” Dëgg, te kon “dëgg gu jamono bii,” Kàddu Gi ci Testament Bu Bees bi dafa ko misaal ci digganteem ak Testament Bu Yàgg bi. Dëgg dafa taxaw ci ñaari seede, te dëgg am na tambali ak mujj, lu literal ak lu ruuxeel, lu yàgg ak lu bees, ab alfa ak ab omega, lu njëkk ak lu mujj.
The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”
Dalil yu njëkk ci waxu malaaka bu jëkk bi, ci yoonu Millerite, mooy “maag ma” ci jëfandikoo ak yégle gi ñuy wax “dëggu jamono jii” te bokk ci waxu malaaka bu ñetteel bi. Ñi “di bañ Maag ma,” “ci dëgg-dëgg dañuy bañ Bees bi,” ndaxte ñoom ñaar ñépp ay cër yu bokk ci benn mbooloo bu mënuma séddale.
“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
“Gis naa ne ndaw yi soxla nañu leen lool, rawatina ci ne ñuy wottu te seet xel bépp fanatisme fu mu man a fenk. Seytaane mi ngi indi coono ci bépp wet, te su nu ko wottuwul, te sunuy bët ubbi ci ay pexeem ak ay fiirëmam, te nu sol yépp yéene Yàlla, xale yu tàng yi bu ñaaw ñi di sànni dinañu nu dal. Am na lu bari ci Kàddug Yàlla yu rafet yu am solo, waaye mooy ‘degg gu jëm ci jamono jii’ gi gàllankoor gi soxla léegi. Gis naa ne am na gevaar ci ne ndaw yi dem dëgër ci sore ay bërab yu am solo ci degg gu jëm ci jamono jii, ngir daldi yékkati xel ci mbir yu nekkul yi man a booloo gàllankoor gi te sellal bakkan bi. Seytaane dina fi jël bépp njariñ bu mu man ngir lor yoonu liggéey bi.”
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Waaye mbir yu mel ni kër Yàlla ga, ci yokkute ak 2300 fan yi, ndigal yi Yàlla ak ngëm gi ci Yeesu, dañoo dëpp ngir leeral yëngu-yëngu Advent bi weesu te won sunu taxawaayu tey, dëgëral ngëmug ñi di sikki-sakka, te jox wóor ci jamono ju tedd ji ñëw. Lii laa gis yoon yu bare ne moo doon mbir yi gën a am solo yi yebkat yi war a sax ci.” Early Writings, 63.
The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.
“Bérab bu sellal, ak 2300 fan yi, ndigali Yàlla yi ak ngëm gi ci Yeesu” mooy caabi bi ngir firndeel “yëngu-yëngu Awaansmaa bu weesu” bu Millerites yi, te ci def noonu, ngir leerale “bu mat sëkk” “lan mooy sunu taxawaay bi nu nekk tey.” Ñi nga xam ne dañuy “sikkiku” ci “yëngu-yëngu Awaansmaa bu weesu” bi, dañuy “sikkiku” ci li di jox “wóor ci jamono yu tedd yi di ñëw.” Li di jox wóor ci jamono yi di ñëw mooy jamono ju weesu.
The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.
Téereb Yowel mooy ab bataaxal bu dëgg bu nattu ngir jamono jii. Lii dëggal na ko ay seede yu bari. Yowel ñu ko xamle ni mooy “dëgg bu jamono jii” ci Xel mu wax ci Kàddug Yonent yi, te lii, ni Yowaana waxe ci téereb Peeñ mi, mooy seedeel Yeesu.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.
Peeñug Yeesu Kirist, mi Yàlla jox ko, ngir won ay jaamam yi yëf yi war a yàggul te xew léegi; mu yebal ko, te xamal ko ci ay màndargaam jaarale ko ci malaakaam, ci ay jaamam Yowaana: moom mi seede Kàddug Yàlla ak seede Yeesu Kirist, ak lépp lu mu gis. Peeñug Yeesu Kirist 1:1, 2.
The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.
“Seede” Yowaana (mi mu doon “seedeel” ko), dañu ko fësale ci ñetti xaaj. Mu bind “Kàddu Yàlla,” “seede Jesu” ak “mbir yi mu gis.” Ci ñaari aaya yu njëkk yi ci Peeñug Yowaana, Yowaana dafay tegu nit ku jot mayug “xelu yonent.” Boobu may dafa ëmb xam-xam bu musamman bu joge ci Kàddug Yàlla, te itam dafa ëmb peeñu yu musamman yi ñuy yóbbu ci yonent bi jaarale ko ci waxi Almasi bi; (mu man a ne Almasi moom ci boppam moo ko wax, walla jaarale ko ci ay ndawam yu asamaan) te may boobu itam dafa ëmb dëgg gu ñuy wone jaarale ko ci pexeeyi gént ak ay peeñ. Xelug yonent mooy seede Almasi bi ñuy yóbbu ci yonent bi, te am na benn sañ-sañ ak dooley ngëm ni bu malaaka walla Almasi waxoon wax yooyu.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Noonu naa ci ay tànkam ngir màggal ko. Waaye mu ne ma: “Bul ko def; man, sa moroom laa ci jaam yi ak ci say bokk yi yor seedeel Yeesu; màggal Yàlla, ndaxte seedeel Yeesu mooy ruu gi ci kàddug wax ci kanam.” Peeñu gi 19:10.
Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”
Gabriel waxale ne mooy jaamandoo ak Yowaana, te waruñu ko jaamu. Itam Gabriel wax na ne “bokki yi” ñi Yowaana di tegtal “am nañu seedeel Yeesu,” te loolu mooy “xelu waxi yonent bi.” “Bokki yi” ñi Yowaana di tegtal, ñoom ñoo di téeméer ak ñeent-fukk ak ñeent junni; te bokk yi bépp am nañu “xelu waxi yonent bi.”
“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.
«Te ñu jóg ci suba teel, daldi dem jëm ci màndiŋu Tekowa; bi ñuy dem, Yeosafat taxaw ne: “Dégluleen ma, yéen Yuda ak yéen waa Yerusalem; gëmleen ci Boroom bi seen Yàlla, noonu dingeen taxaw temm; gëmleen ay yonentam, noonu dingeen am njàmbaar.” 2 Tariix ya 20:20.
“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“Gëmleen ci Boroom bi seen Yàlla, noonu dingeen sax; gëmleen ay yonentam, noonu dingeen jàmm ci seen yoon.”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Esayi 8:20. ‘Ci yoonu ndigal ak seede si; suñu waxul mengook kàddu gii, mooy ndax amuñu leer ci seen biir.’ Ñaari mbind yii lañu teg ci kanam nit ñi Yàlla: ñaari sart ngir njub ak ndam. Yoonu ndigal bi Yehowa waxoon boppam, ak ruu nebiyoon bi, ñoo di ñaari bàyyikaayu xam-xam yu war a gindee nitam ñi ci bépp mbir mu ñuy jaar. Deuteronome 4:6. ‘Lii mooy seen xel ak seen dégg ci kanam xeeti réew yi, yi dinañu wax ne, “Ca dëgg, xeet wii bu mag am na xel ak dégg.”’
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Yoonu Yàlla ak Xelum Kóllëre yi àndandoo ngir jubal te digle mbooloom gëmkat yi, te saa su mbooloo mi nangu ne loolu mooy dëgg ci topp yoonam, dees na yónnee xelum kóllëre gi ngir gindi ko ci yoonu dëgg gi.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Peeñu 12:17. ‘Te njàmbaar bi meroon jigéen ji, daldi dem ngir xeex ak desit njabootam, ñi di sàmm ndigali Yàlla te am seedeu Yeesu Kirist.’ Kóllëre bii di wone bu leer ne mbooloom kerk bu des bi dina nangu Yàlla ci yoonam te dina am mayu wax ci turu Yàlla. Déggal yoonu Yàlla ak xelum kóllëre moo far ba fàww a ràññee nit ñu dëggu Yàlla, te nattu bi dañu koy joxe ci li feewal tey di wone.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“Ci jamonoy Yeremi, nit ñëwul woon benn laaj ci mbind mi Muuse, Eliya, walla Elizee yégle woon, waaye dañoo laaj te bàyyi woon ci wetu seen xel ndigal li Yàlla yónnee woon Yeremi, ba keraam ak dooleem jeex, ba amul woon lenn lu des lu dul ne Yàlla yóbbu leen ca njaam ga.”
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Noonu itam ci jamono yu Almasi, nit ñi jàngoon nañu ne yégleb Yeremi bi dëgg la, te dañoo wóor ci seen bopp ne bu ñu nekkoon ci jamono seen maam yi, dinañu nangu woon yéglebam; waaye ci benn yoon boobu it, dañoo bàyyikoo yégleb Almasi, kooku mi ñépp ci yonent yi bindoon.”
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Ba beneen ñetteelu malaaka bi jógé ci àddina si, mi war a feeñal yoonu Yàlla ci kanamu mbooloom gëmkat ñi ci ay mat ak kàttanam, mayug wax ci turu Yàlla déllu na itam bu gaaw. Mayu jii def na wàll bu rëy te fés ci yokkute ak yóbbu kanamub bataaxal bii.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.
“Bi gise yu bari ay xel amee ci mbirum tekki Mbind mi ak yoonu liggéey yi, yu mën a yëngal ngëmug ñi gëm xibaar bi te indi tasare ci liggéey bi, ruu kàddug waxi Yàlla dafa sax di leerale xaalis bi. Moom dafa sax di indi benn xel ak jàmmu jëf ci mboolem ñi gëm. Ci bépp jafe-jafe bu juddu woon ci yokkute xibaar bi ak yaatuwaay liggéey bi, ñi taxaw bu dëgër ci yoonug Yàlla ak leerug Ruumu waxi Yàlla da ñoo not, te liggéey bi dinaa yokku ci seen loxo.” Loma Linda Messages, 33, 34.
The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.
Téereb Yowel miñ nañ ko xamle bu leer ni mooy “dëgg gu jëm ci jamono jii” ci Biir Waxi Yonent yi, te loolu, ni Yowaana waxe ci téereb Peeñ mi, mooy seedeel Yeesu. Te itam, Kàddu Yàlla moo ko dëggal bu jëkk. Biibël bi ak Waxi Yonent yi, ñoom ñaar ñépp, dañuy jëfe téereb Yowel ci fan yu mujj yi.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …
“Bépp yonnent yi ñëwër yi waxoonuñu lu ëpp ngir seen jamono, waaye ngir sunu jamono lañu ko gën a wax; moo tax seeni yégley yi am nañu doole ci nun. ‘Lépp lii xewoon na leen ngir nekk misaal; te bind nañu ko ngir sunuy dénkaan, ñoom ñi mujju àddina ji agsi ci seen kaw.’ 1 Corinthians 10:11. ‘Dëggul ne seen bopp lañu doon liggéeyal, waaye nun lañu doon liggéeyal ci mbir yi ñu léegi yégle leen ko jaarale ko ci ñi leen xebaar bu baax bi waxal, ak Xel mu Sell mi ñu yónniwée asamaan; mbir yooyu, malaaka yi sax bëgg nañu ci xool bu baax.’ 1 Peter 1:12. …”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biibël bi dajale na teye ci benn ay alalam ngir xeetu jamono yii mujj. Lépp lu mag ci xew-xew yi ak jëf yu yéeme yu taaruwaay ci taariixu Kóllëre gu Yàgg ga, amoon na, te moo ngi dellusi ci kanam ci mbooloom gëmkat yi ci fan yii mujj.” Selected Messages, book 3, 338, 339.
The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.
Kàddu Yoel mi “ngi dox” “ci kaw” ñi “ñoom la mujjug àddina dikkal.” “Ngi dox” dafa rekk di dëgëral ne “dégg gu tey ji” mooy saa su nekk ab nattu, te ñi lañu not ci nattu boobu, ñoom lañu firndeel ci nit ñuy Judas ci Mbind mi.
“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.
“Njàng mu nekk ak njàng mu nekk dafa daanu ci noppi yu Yudàs te déggu ko. Ñaata nit ci tey di topp yoonam. Ci leeru yoonu Yàlla, nit ñi fees ak bëgg sa bopp gis nañu seen jikko yu bon, waaye dañuy xeebtu a def soppe boobu ñu leen laaj, te ñuy dem ba noppi ci benn xaalisub bàkkaar ba ca beneen.”
“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.
“Jàngalekat Kirist yi mëna jariñ sunu jamono ak sunu maas gi. Mu ne: ‘Du ñoom rekk laay ñaanal, waaye itam ñi dinañu gëm ci man jaarale ko ci seen wax ji.’ Benn seede boobu lañu indil ci nun itam ci fan yu mujj yii, ni ñu ko indiloon Yudaa. Benn jàngalekat yi mu bañ a def ay jëf ci dundam, moo di ñëw ci nit ñi dégg te ba tey lañuy lakk noonu itam, ndaxte duñu bàyyi seen bàkkaar.” Review and Herald, 17 Mars 1891.
John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.
Yowaana ci biir téereb Peeñ mi wépp, dafay misaal nit ñi Yàlla moom ci mujjug fan yi; te ci sañ-sañ ba ñu ko génnee Patmos, Yowaana dafay teewal ñi ñuy fitnaal ci jafe-jafeb yoonu Dibeer bi. Moo wax li tax ñu tëj ko.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Man maa Yowaana, seen bokk ci yéen itam, te seen moroom ci tiis, ak ci nguur, ak muñu gu Yeesu Kirist, maa ngi woon ci dunu bi ñuy wax Patmos, ndax Kàddug Yàlla, ak ndax seede si Yeesu Kirist. Peeñu 1:9.
John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.
Yowaana dafañu ko sonn ngir Biibël bi ak Xel mu Yëgle. Lu tax ñi téeméer ak ñeent-fukk ak ñeenti war a sonn ndax Xel mu Yëgle mi? Njëkk dëgg bi yonent Yoël xamle mooy bàkkaaru tëbbi gi ci kanam kërkër gu Adwantist yu bésub Ndeer. Bi ndaw Yeesu Piyeer wonee ne Pentekot mooy matug téereb Yoël, Piyeer def na loolu ngir tontu Yawut ya doon xeeñ xàq ci feeñug “làkk yi.” Yawut ya, ñi mel ni Adwantist yu bés yu mujj yi, dañuy wax ne Piyeer ak ñi yéglee bataaxal bi “màngu nañu.” Adwantist yu bésub Ndeer dinañu xeex ak bataaxalu tawfeex bu mujj bi, ni ko Yawut yi defee ca jamonoy Piyeer. Dañuy ko def, ndaxte ñiy yégle “dëgg gu tey ji” te di nattu ci bataaxalu tawfeex bu mujj bi, am nañu dëgg yu cosaan yu “mag”; ndaxte dëgg gu bees masul a taxaw ci boppam, waaye dafa sukkandiku ci dëgg gu yàgg. Yeremiya woo na askanu Yàlla ci jamonoy tawfeex bu mujj bi, ngir ñu dox ci yoon yu mag ya te déglu liitub trompetu sàmmkat bi, waaye dañu koy bañ. Bataaxalu dëgg gu cosaan gu “mag” gi, ci misaal, dañu koy tegtal ci “juróom-ñaari yoon” yi nekk ci Leweetik ñaar-fukk ak juróom-benn, yi tëral diggante kóllëre gi ci melokaanu Noflaay bi ngir suuf si.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.
«Gis naa mbokk mbooloom kërce gi ci tur rekk ak Adventist yi ci tur rekk ne, ni Yuda, dinañu nu wor ci loxo Katolik yi ngir jënd seen dooley ngir ñëw xeex dëgg gi. Noonu gaayi Yàlla yi dinañu doon nit ñu suux, ñu néew a xam ci biir Katolik yi; waaye kërce yi ak Adventist yi ci tur rekk, ñoom mi xam sunu ngëm ak sunuy aaday (ndaxte bañu nu woon ndax bésu Noflaay bi, ndaxte mënuñu ko weddi), dinañu wor gaayi Yàlla yi te jébbal leen Katolik yi ne ñooy ñi woorul saxal yoonu askan wi; maanaam, ne dañuy sàmm bésu Noflaay bi te bañ bésu Dibeer.»
“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.
«Noonu Katoligi yi woo Protesta yi ñu jëm kanam, te ñu génne ndigal ne képp ku dul sàmm bés bu njëkk bu ayu-bés bi, ci wàllu bés bu juróom-ñaareel bi, dees na ko rey. Te Katoligi yi, ñi seen lim bari, dinañu taxaw ci wetu Protesta yi. Katoligi yi dinañu jox seen kàttan nataalu rab wi. Te Protesta yi dinañu liggéey ni seen yaay a liggéeye woon bu leen jiitu, ngir alag gaayi Yàlla yi. Waaye bala seen ndigal meññ walla jural njariñ, gaayi Yàlla yi dees na leen musal ci baatu Yàlla.» Spalding and Magan, 1, 2.
Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.
Ñaari yoon Sister White tudde “kere gu tuddul rekk” ak “Adventiste yi tuddul rekk,” fekk muy wone wuute bi nekk ci diggante ñaari “kuréel yu tuddul rekk” yooyu ak “Katolig yi.” “Kere gu tuddul rekk” ak “Adventiste yi tuddul rekk” “bëgguñu woon” ñi Piyeer ak Yowaana di firi, “ndax Sabbaat bi, ndaxte mënuñu ko weddi.” Kere gu tuddul rekk ak Katolig yi mënuñu “weddi” dëggu Sabbaat bésub juróom-ñaareel bi, te “Adventiste yi tuddul rekk” it mënuñu “weddi” “juróom-ñaari yoon yi” ci Léwítik ñaar-fukk ak juróom-benn, mi di ndigalu Sabbaat bu suuf si. Kere gu tuddul rekk ak Katolig yi mënuñu “weddi” ne Sabbaat bésub juróom-ñaareel bi mooy dëggu Bibël bu “sos-biir,” te “Adventiste yi tuddul rekk” it mënuñu “weddi” ne “juróom-ñaari yoon yi” ci Léwítik ñaar-fukk ak juróom-benn mooy dëggu Millerit bu “sos-biir.”
John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”
Jàppale Yowaana ci Patmos moo di misaal ñaar-fukk ak ñeent junni ak ñeent téeméer ñi di taxawu ci Biibël ak ci Xel mu Yonent yi, te ñoom lañuy gën a fitnaal ci biti ndax bésub Noflaay bu juróom-ñaareelu fan bi, te itam ñuy fitnaale leen ci biir ndax bésub Noflaay bu juróom-ñaareelu at bi ngir suuf si. Moo tax seede Yowaana ci ay ndigal yu wax lu tax ñu doon ko fitnaal ci sarax bu juróom-ñaareelu fan ba, toppoo na ko ak bésub Noflaay bi ci sarax bu juróom-fukk ba, ak wax ji jóge ca jamono ju weesu ga (“gannaaw”) te jóge ci “baat bu mag” bu mel ni “bucck bu xonq.”
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.
Man maa di Yowaana, seen bokk ci mbokk, te seen moroom ci tiis, ak ci nguuru, ak muñ gu Yeesu Kirist, maa nga woon ca dun bu ñuy wax Patmos ngir Kàddug Yàlla ak ngir seedeel Yeesu Kirist. Ma nekkoon ci Xel mi ca bésub Boroom bi, te ma dégg ginnaaw sama gannaaw baat bu réy, mel ni liit. Peeñu 1:9, 10.
John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.
Yowaana dafa taxawal ñi nga xam ne ci 9/11 dégg nañu baatu bu xumb ba malaaka Apokalips 18 di woote askanu Yàlla ngir ñu dellu ci “yoon yu mag yi” yu Yeremi. Baat bu réy boobu itam moo doon artu bu juróomeel xumb ba, te moom itam mooy ñetteelu musiba ba.
Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.
Sœur White bind na ne “Biibël bi dajale na boolee ay alalam ngir xeetu nit gu mujj gii.” Téerebu Yoel mooy benn ci “alalam” yu ci Mbind mi, te mooy dëggu jamono ci “bés yu mujj yi.” Ca waxtu Pentekot bi, Piyeer wone na ne téerebu Yoel lañuy foogoon a matal ca jamono jooju. Piyeer, ni ko Yowel itam, “waxul lu yées ngir” jamonoy Pentekot rekk, waaye ngir sunu “jamono.” Jàmmono Pentekot mooy taw bu njëkk bi ngir jamonoy Kérceen yi. Pentekot mooy màrka bu tàmbalee jamonoy Kérceen yi, te ci loolu itam dafay melal mujju jamonoy Kérceen yi. Mujju jamonoy Kérceen yi mooy waxtu taw bu mujj bi, ni ko Pentekot doon misaal. Kon nag Piyeer mooy màndargaay peuple Yàlla ci mujju jamonoy Kérceen yi, ñiy xam ne wàccug Xel Mu Sell mi mat na, di jëfandikoo téerebu Yoel ngir wone ko.
But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.
Waaye Piyeer, taxaw ak fukki ak benn ña, yékkati baatam, ne leen: Yeen góor yu Yudée ak yéen ñépp ñi dëkk Yerusalem, na loolu xamuleen, te dégluleen samay wax. Ndaxte ñii mënuñu nekk màndi, ni ngeen ko defe xalaat, gannaaw lii mooy waxtu wu ñetteel waxtu ci bëccëg bi. Waaye lii mooy li yonent bi Yoël waxoon; “Te dina am ci mujjug fan yi, Yàlla nee, dinaa tuur sama Xel ci kaw bépp yaram; seeni doom yu góor ak seeni doom yu jigéen dinañu wax ci turu Yàlla, seeni waxambaane dinañu gis ay peeñu, te seeni mag dinañu gént ay gént. Waaw, ci samay jaam yu góor ak ci samay jaam yu jigéen itam, dinaa tuur sama Xel ci fan yooyu; te dinañu wax ci turu Yàlla. Te dinaa wone ay kéemaan ca asamaan su kawe, ak ay firnde ci suuf si ci suuf; deret, ak safara, ak ngelaw gu saxar. Jant bi dina soppeeku lëndëm, te weer wi soppeeku deret, bala bés bu mag ba fees solo bu Boroom bi agsee. Te dina am ne képp ku woo turu Boroom bi, dees na ko musal.” Jëf ya 2:14–21.
To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”
Ngir jàngat bu am njariñ ci kàddug waxu Yàlla yu jëm ci lii di ñëw, soxla na njàngum xel bu dëgër te wóor ne mujjug àddina bi dañu koy nataal “rëdd ci rëdd” ci nettalig jaar-jaaru mboolem Mbindi mi. Dëgg googu mi ngi booleek lii ne yonent yi seen bopp dañuy tegtal nit ñi Yàlla ci bés yu mujj yi. Yoel dafa samp ay waxam ci bés yu mujj yi, ndaxte dafa yégle jegeeg “bésub Boroom bi.”
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.
Liitleen buxum bi ci Siyon, te yëgleen waxtu jàq ci sama tundu sell bi; na ñépp ñi dëkk ci réew mi tiit, ndax bésu Aji Boroom bi ngi ñëw, waaye mu ngi ci jigeen. Yoel 2:1.
A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.
Ab “buux” bi, ni melokaan buy misaal, mooy tektale, ci yeneen tekki yi, benn yégleb waare. Suñu ko jëfandikoo ci misaal, ab buux man na tekki benn jamono walla benn tombu jamono, walla ñoom ñaar ñépp—li nekk ci mbir mi la ko waral. Ab buux itam dafa tekki atte. Ndeyjooru buux yi, fukki fan yu jiitu Bésub Jéggal, dafa doon yégleb bu atte bu jegesi.
The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.
“Bésub Boroom bi” dafay tektal benn tomb ci jamono walla ab diir ci jamono, mengoo ak konteksu pasaj bi fañu jëfandikoo “bésub Boroom bi.” “Bésub Boroom bi” man naa nekk misaalu àtteb jëfandikukat, mi ñu wone ci juróom-ñaar ñi mujj ci musiba yi, walla mu nekk àtteb jëfandikukat ba mujj ci jeeri at yi. Ci benn benn mbir, li buxusiy trompet bi di màggal mooy àtteb jëfandikukat bu Yàlla. Kon nag, “bésub Boroom bi” man naa tektal tomb bi fa Yàlla di yebal mbugalam, walla diirub jamono bi Yàlla di yebale ay mbugalam.
A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.
“Bufta” bi mel ni “bésub Boroom bi” man na tektal benn xàjj ci jamono ak itam ab diir bu jamono, ni ko feeñale ci xàjj yi ak diir yi ci taarix, yi juróom-ñaar yi Revelation 8 ak 9 di tektal. “Bésub Boroom bi” bi Joel di tektale ak “bufta” bi ñuy wol—mooy benn xàjj ci jamono te itam ab diir bu jamono buy tàmbali bi atteb ñi deewee jeexee te atteb ñiy dund tàmbalee. Ci 9/11, wol nañu ab bufta buy màndargaal ñëwug atteb ñiy dund ni benn xàjj ci jamono, te itam buy màndargaal 9/11 ne mooy njàlbéenu diiru atteb ñiy dund.
Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.
Kon léegi itam, nii Boroom bi waxe, délluleen ci man ak seen xol bépp, ak koor, ak jooy, ak naqar. Xotteleen seen xol, waaye bañ seen yére; te délluleen ci Aji Sax ji seen Yàlla, ndaxte moom ku yiw la te yërëm, muñ meram, baaxalam réy, te bàyyi mbugal mi. Ana ku xam ndax dina dellu te soppi xelam, te bàyyi gannaawam barke, muy saraxu dugub ak saraxu naan ngir Aji Sax ji seen Yàlla? Liitleen buux bi ci Siyoŋ; wormaalleen koor; woo leen ndaje mu sell mi. Yoel 2:12–15.
This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.
Lii mooy ñaareel yoon bi Yowel santaane ne ñu wol buxus. “Buxus yi” ci Yowel ay waarey artu lañu ngir atikat buy ñëw gu mbooloo mbugël gu matale ak juróom-ñaar yi ci juróom-ñaareelu musiba yu mujj yi, te ñu teg leen ci biir ñaawteef gu Lawodise woolu ngir tuub ak jeexital gu jigéenul gànnaaw gu xelal.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Yuuxul ak doole, bul xeeblu dara; yékkal sa baat mel ni trompet, te won sama nit ñi seen moytu, ak kërug Yàggóob seeni bàkkaar. Esayi 58:1.
Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.
Esayi, Yowel, Yowaana ak Piyeer ñoom ñépp dañuy tegu ci ñaar-fukk ak ñeent-fukk ak ñeent junniy fanweer yi ci mujjug jamono ji; noonu itam Yeremi, mi wone kañ lañu wara wol liit bi.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Li Boroom bi wax na ne: Taxawleen ci yoon yi, te xoolleen, te laajleen yoon yu mag ya, fan la yoon wu baax bi nekk; doxleen ci moom, te dingeen gis noflaay ngir seen bakkan. Waaye ñoom ne: Dunu dox ci moom. Te itam samp naa ci seen kaw ay wottukat, di wax ne: Déggleen li mbëgtéef bi jolli. Waaye ñoom ne: Dunu ko dégg. Jeremiah 6:16, 17.
The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.
Bu mbootaay bi waxtu na ci fan yu mujj yii ca 9/11, te ndox mujj mi daldi tàmbali a wàcc ci kaw ñi tànn yoon wu baax wi te dox ci moom. Foofu la malaakam Peeñu gi ñaareel fukk ak juróom-ñett wàcce.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ndogalu mujju mooy tàmbali ci kaw nit ñi Yàlla moom. Ab malaaka bu am kàttan dina wàccéee jóge asamaan, te suuf sépp dina leer ndax ndamaram.” Review and Herald, 21 Awril 1891.
When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.
Ba ca 9/11, bi mag yu réy New York yi daanu, malaaka bu réy baa suufe, te taw bu mujj ga tàmbali a wàcc.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Léegi xam ne kàddu gi ma wax ne New York dañuy ko mbëbbet ak géeju yëngatu gu réy? Loolu waxuma mukk. Li ma wax mooy, ba ma nekk di xool kër yu mag ya fay tabax, étage ci kaw étage, ma ne: ‘Ay xew-xew yu tiis lool di am bu Boroom bi jógée ngir yëngal suuf si ak tiit lu réy! Kon kàddu yi nekk ci Apokalips 18:1–3 dinañu mat.’ Bëpp xaaj bu ñetteel-fukk ak juróom-ñaar ci Apokalips moy artu ci li di ñëw ci kaw suuf si. Waaye amuma leer gu mat ci benn fànn ngir li di ñëw ci New York, ludul ne xam naa ne bés benn dina, kër yu mag ya fa nekk dinañu daanu ndax walbati ak wàccey kàttanu Yàlla. Ci leer gi ñu ma may, xam naa ne yàqute am na ci àddina si. Benn kàddu rekk gu jóge ci Boroom bi, benn laal rekk bu jóge ci kàttanam gu am doole, te tabax yu réy yii dinañu daanu. Ay xew-xew dinañu am yu tiit ba nu mënul leen a seetlu ci xel.” Review and Herald, July 5, 1906.
On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.
Ci bésu 11 Septambar, tawug mujj gi tàmbalee sotti ndank-ndank ngir waajal fullaayam bu mat ci yoonu Dibéer bi.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.
“Liggéey bu magg bi ci xibaaru jàmm bi warul jeex ak wàññiku ci feeñug kàttanu Yàlla ju mel ni ja ngelaw gu ko tàmbalee. Yégle yiñ waxoon te mat ci tuurug taw bu njëkk ba ci ubbeeku xibaaru jàmm bi, dinañu dellu a mataat ci taw bu mujj ba ci jeexitalam. Fii la am “jamono yi ci yeesal” yi ndaw ndawkat bi Piyeer doon xool ci kanam bi mu ne: “Tuubleen nag te dellu ngir seeni bàkkaar ñu far leen, ba jamono yi ci yeesalee jóge ci kanamu Boroom bi; te mu yónnee Yeesu.” Jëf ya 3:19, 20.” The Great Controversy, 611, 612.
The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.
Matug mat na “waxtaanu yeesal” am na matu matu bu mat, ndaxte artu bi mooy ne “tuubleen,” te loolu maneesu ko def boo deewee. “Waxtaanu yeesal” di ñëw bi “bàkkaar yi” ñi dul dee te di dund di man a “farreeku”. “Waxtaanu yeesal” tàmbalee na ci 9/11, te loolu feeñal na njàlbéenu àtteb ñiy dund. Pàntakot dañu koy baamtuwaat ci mujju jamonoy xebaar bu baax bi. Bi “waxtaanu yeesal” agsee, xew-xew yi Pàntakot doon misaalal tàmbalee nañu a baamtuwaat.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Ak yéene gu tar laay xaar bés ba xew-xewi bésu Pentekot di dellu amaat ak doole gu gën a réy ba mu weesu li xewoon ca jamono jooju. Yowaana nee na: ‘Gis naa beneen malaaka wàccé asamaan, yor doole gu réy; te suuf si leer ak ndamu.’ Noonu nag, ni ko nekkoon ca jamonoy Pentekot, nit ñi dinañu dégg dëgg gi ñuy waxal, ku nekk ci sa làkk.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Yàlla man naa dugal dund gu bees ci bépp bakkan buy bëgg a jaamu ko ak xol bu dëgg, te man naa laal tuñ yi ak safara su dund su jóge ci altar bi, ba tax ñu nekk ñuy wax ay cantam ak kàddu gu tar. Junniy baat dinañu fees ak dooley waxe dëgg yu yéeme yi nekk ci Kàddug Yàlla. Làkk wu tëq-tëq wi dees na ko ubbi, te ñi ragal dees na leen dëgëral ngir ñu jëfandikoo seeni seede ak fit ci dëgg gi. Na Boroom bi dimmëli askanam ngir ñu sellal kërug bakkan bi ci bépp sobe, te ñu sax ci jokkoo bu baax lool ak moom, ba tax ñu man a bokk ci taw bi mujj bi bu ñu koy tuur.” Review and Herald, July 20, 1886.
We will continue in the next article.
Dina ñuy wéyal ci bind bi ci topp.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
Noonu malaaka mi doon wax ak man maa dellusi, yee ma, ni nit kuñu yee ci nelawam. Mu ne ma: Lan nga gis? Ma ne: Gis naa te xoolal, am na ab kandaleer gu nekk wurus rekk, ak ab bol bu nekk ci kawam, ak juróom-ñaari làmp yu nekk ci kawam, ak juróom-ñaari tubey yu jëm ci juróom-ñaari làmp yi nekk ci kawam. Te itam am na ñaari garab oliw ci wetam, benn ci ndeyjooru bol ba, beneen bi ci càmmoñam.
So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
Noonu ma tontu te wax ak malaaka mi doon wax ak man, naan ko: Lan la ñii di, sama sang? Noonu malaaka mi doon wax ak man tontu ma ne ma: Ndax xamoo li ñii di? Ma ne ko: Déedéet, sama sang.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.
Noonu mu tontu ma nekk ak man naan: “Lii mooy kàddug Boroom bi ci Zerubabel: du ci doole, du ci kàttan, waaye ci sama Xel, la Boroom bu Aji Mbooloo yi wax.” Sakariya 4:1–6.