“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.
“Damaa bëgg-bëgg bu xóot la ma xool jàmm ci kanam ba bés ba xew-xewu bésu Pentekot di dellu ak kàttan gu gën a réy jëfandikoo woon ca jamono jooju. Yowaana neena: ‘Gis naa beneen malaaka wàccee asamaan, yor kàttan gu réy; te suuf si leer ak ndamaram.’ Noonu itam, ni ko nekkoon ca waxtu Pentekot, nit ñi dinañu dégg dëgg gi ñuy wax ci seen biir, ku nekk ci làmmiñam.”
“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 na dugal dund gu bees ci bépp ruu buy bëgg a jaamu Ko ak dëgg-dëgg, te man na laal tuñ yi ak doj wu safara wu jóge ci saraxal ba, ba tax ñu neex ci santam. Junniy baat dinañu fees ak kàttanu wax ay dëgg-dëgg yu yéeme yu Kàddug Yàlla. Làkk wu daanuwul wax dina ubbiku, te ñi ragal dinañu am doole ngir seede ak fit ci dëgg gi. Na Boroom bi dimbali ay nitam ngir ñu sellal kër-gu-biinug ruu bi ci bépp sobe, te ñu sax ci lëkkaloo gu jege lool ak Moom, ngir ñu man a bokk ci taw bi mujj bi bu ñuy sotti.» Review and Herald, July 20, 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Pàntikoot, bu ñu ko xalaat ni muy benn màggalu Boroom bi, maneesu koo xàjjale ak Bésub Mucc, màggalu mburu mu amul lawiir, saraxu njëkk meññ, ak màggalu ayi. Pàntikoot ab diir la ci jamono, doonte ne itam mooy benn fan ci jamono. Loolu moo tax ñuy ko wax “jamonoy Pàntikoot.” Jamono jooju tàmbalee ak dee, suul ak ndekkiteg Almasi bi. Gannaaw yéegam asamaan, Almasi bi tàmbalee ñeent-fukki fan yu njàngaleel boppam, te loolu topp na ko fukki fan ci néegu kaw ga, fa bennug xel ak bennug xol amee. 9/11 moo tàmbali ab diir bu jeexee ci yoonu Dimaas bi ci États-Unis. Yoonu Dimaas jooju, bésub Pàntikoot moo ko melal ni benn fan ci jamono; benn fan ci jamono bu jiituwoon ak ab diir bu tàmbalee ci 9/11. Li dale ci 9/11 ba ci yoonu Dimaas bi, “jamonoy Pàntikoot” dellu na.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Piyeer nettali ne, kéemaan gu am ci “làmmiñi safara” yooyu du nax waññi réy, waaye moo di matug téerebu Yoël ndaxte am na wuute bu ñu jëkk ci yégle bi. “Làmmiñ” dafay tegtal joxeb benn yégle, te safara ji dafay tegtal Xel mu Sell mi. Yégle Pentekot bi dafay tegtal booleb yàllaay (Yàlla mooy safara suy lakk) ak nitug làmmiñ. Naka noonu Piyeer di tegtal ñaari fukki junni ak ñeenti junni ña ci jamonoy tawte gu mujj ga, noonu itam Yawut yi di werante tegtal nit ñi bokkoon ci kóllëre gu jëkk ga, te ñu ngi leen di weesu ci wetu waxtu wi sax, bi tawte gu mujj ga di wàcc.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. 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. Acts 2:4–15.
Ñoom ñépp ñépp fees nañu ci Xel Mu Sell mi, te tàmbali wax ak yeneen làkk, ni Xel mi di leen may kàddu. Te amoon na ca Yerusalem Yawut yu dëggu Yàlla, nit ñu ragal Yàlla, jóge ci xeet yépp yu nekk ci suuf si. Bi xibaar boobu siiwalee, mbooloo ma dajaloo, te jàq nañu, ndaxte ku nekk dégg na leen ñuy wax ci sa làkkam. Ñoom ñépp yéemu nañu, waaru nañu, di waxante naan: “Xanaa ñi ñuy wax, duñu waa Galile yepp?” “Kon nan la nu déggé ku nekk ci sunu làkk wi nu juddoo?” Waa Part, waa Med, waa Elam, ak ñi dëkk Mesopotami, ak Yude, ak Kapados, ci Pont ak Asi, Friji ak Pamfili, ci Misra, ak ci goxu Libi yi wet Cyrene, ak gan ñi jóge Room, Yawut ak ñi dugg ci seen diine, waa Kret ak Arab, dégg nanu leen ñuy wax ci sunuy làkk jëf yu màgg yu Yàlla. Ñoom ñépp nag yéemu nañu te xel mujj na leen, di waxante naan: “Lu li di tekki?” Waaye ñeneen ñi di ñaawal naan: “Ñii dafa fees ak biiñ bu bees.” Waaye Piyeer, taxaw ak fukki ak benn ña, yékkati baatam, ne leen: “Yéen góor ñi bokk Yude, ak yéen ñépp ñi dëkk Yerusalem, na li xamleef ci yéen, te déglu leen samay wax. Ndaxte ñii màndiwuñu, ni ngeen ko defe, gannaaw ndaw ñetti waxtu rekk la ca bët set bi.” Jëf ya 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Piyeer dafa leeral Pentekot ni mu matalee ci téereb Yoel. Mu ngi koy def ci anam yu wax ci yëg-yëg yu Yàlla, ba addina bépp di ci teewlu, ndax xalaat bi nee na ne mbooloo mi jóge na “ci xeet yépp yu nekk suuf asamaan.” Ca 9/11, suuf si leer na ak ndamu Almasi bi, te gannaaw gi, ca yoonu dibeer ba, junni ak ñent fukki junni ñaar-ñaar fukk yi dinañu wone ndamu Almasi bi ci mat gu yéeme, bi ñu leen yékkatee muy ràññeeñu benn mandarga ci kanam addina bépp. Jamonoy Pentekot bi tambalee na ca 9/11, te mu jeex ca yoonu dibeer ba.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
“Amul kenn ci nun du jot mukk màndargay Yàlla fekk sunuy xarakter am nañu benn tombu mbaa benn taak ci kawam. Ñu bàyyi ko ci sunu loxo, ngir nu yeggali ay ñàkk ci sunuy xarakter, te sellal kërug bakan bi ci bépp sobe. Su boobaa, taw wu mujj wi dina wàcc ci sunu kaw, ni taw wu jëkk wi wàcce woon ci kaw taalibey Yeesu yi ca Bésub Pentekot ba.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
“Nunuy yomb sunu bopp ci sunuy jot. Danuy jëfandikoo ne am na nu alal te yokk na nu ci yëf, te xamunu ne nun ñoo ngi nekk ‘ñarax, ak metit, ak miskiin, ak gumba, ak rafetul dara.’ Léegi moo tax bañañul dégg ndigalu Seede bu Dëgg bi: ‘Maa ngi lay digal nga jënd ci Man wurus wu ñu seet ci safara, ngir nga man a nekk ku bare alal; ak yére yu weex, ngir nga solu, ba suturug sa rafetul dara bañ a feeñ; te nga diw sa bët ak garabug bët, ngir nga man a gis.’ …”
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
«Léegi la nu wara sàmm sunu bopp ak sunuy doom ngir bañ a tilim ci àddina si. Léegi la nu wara raxas sunuy yére yu mel ni sunu jikko, ba def leen ñu weex ci deretu Xar mi. Léegi la nu wara noot réy-réylu, bëgg-bopp ak tàngoor xel ci lu jëm ci yëf yu Xelum Yàlla. Léegi la nu wara yeewu te jéem ci anam gu dëgër ngir am méngoo gu mat ci jikko. “Tey, bu ngeen déggée baatam, buleen dëgëral seen xol yi.” Nu ngi ci taxawaay bu metti lool, di xaar, di wottu ngir feeñug Sunu Boroom. Àddina si nekk na ci lëndëm. “Waaye yéen bokk yi,” ñeel na Pool, “nekkuleen ci lëndëm, ngir bés boobu bañ leen a dikk ni sàcc.” Mooy saa su nekk coobare Yàlla, mooy génne leer ci biir lëndëm, mbégte ci biir naqari, ak noflaay ci biir sonal ngir bakkan buy xaar tey séentu.»
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
«Lanuy def, bokk yi, ci liggéey bu mag bi ngir waajal? Ñi bokk ak àddina, dañuy jot melow àddina te di waajal ngir màndarga rab wi. Ñi amul kóolute ci seen bopp, ñi di suufeel seen bopp kanam Yàlla te di setal seen bàkkan ci déggal dëgg, ñooñu dañuy jot melow asamaan te di waajal ngir tëralu Yàlla ci seen jë. Bu yoon wi génnee, te màndarga ma tàmbaleeñ ko, seen jikko dina des set wecc te amul benn màkkaana ba fàww.»
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“Léegi mooy waxtu wu nu war a waajal sunu bopp. Sellu Yàlla du mukk a teg ci kanam góor walla jigéen ju amul set. Du mukk a teg ci kanam góor walla jigéen ju fees ak bëgg bopp te bëgg àddina. Du mukk a teg ci kanam góor ak jigéen ñiy wax dëggadi te am xol wu njublaŋ. Bépp ku jot sellu bi war na nekk ku amul benn tàq ci kanam Yàlla — way-dëkk asamaan. Demleen jëm kanam, samay doomi góor ak samay doomi jigéen. Léegi man mën naa bind rekk lu gàtt ci mbir yii, di leen woo rekk ngir seen xel dal ci soxlay waajal. Seetleen Mbind mi ngir seen bopp, ngir ngeen man a xam taru ragal ak solemnité bu waxtu wii di yëgle.” Testimonies, volume 5, 214, 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Fii la, Sëriñ Wiit wax na ne Pàntikoot mooy ab atam ci jamono, te mu dëppook ak yoonu Dibeer bi ci Etazini, “bi ndigal gi génnee.” Waaye, doonte sax mu xàjjal yoonu Dibeer bi ak Pàntikoot ne ñoom ay atam lañu ci jamono, xebaaram buy woo ngir waajal jëfandikoo na ab diir buy jiitu yoonu Dibeer bi, te loolu mooy li jamonoy Pàntikoot melal. Yoonu Dibeer bi mooy nattu noflaay bésub juróom-ñaareel bi, te diir bi dale ci 9/11 ba agsi ci yoonu Dibeer bi man nañu koo xam ne mooy “bésub waajal Boroom bi” bu mel ni misaal. Waajal jiitu na nattu bi.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
“taw gu mujj mi” dina wàcc ci kaw téeméer ak ñeent-fukk ak ñeent junni nit, ni “ndox mu njëkk mi wàcce ci kaw taalibé yi ca Bésu Pentekot ba.” Jamono ji ñu teg ni mooy waxtu Pentekot, tàmbalee na ak tuur bu ndaw ba Kirist delloo ginnaaw yéegam asamaan.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ba mu waxee loolu, mu wol ci seen kaw, ne leen: “Jotleen Xelum Mu Sell mi.” Yowaana 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Noonu mooy yóbbu Xel mu Sell mi, te noonu mooy jur baat yi di déggu. Yeesu mooy Kàddu gi, te noonuam mooy yóbbu Xel mu Sell mi jaarale ko ci joxeb kàdduam. Noonu mooy li dugal yaramu Aadama dund, te noonu it mooy li dugal mbooloom yax yu wow te dekkiwuloon, yi Yexeskiyel gis, dund.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Jëf ju Kirist bi defoon ngir wol ci ay taalibeem Xel mu Sell mi, te di leen jox jàmmam, mel na ni ñu sotti ay tuut-tuut ndox la bala taw gu bari ga ñu war a joxe bésu Pentekot.” Spirit of Prophecy, volume 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Ca tàmbalee jamonoy Pentekoost, “ngëlëm” Kirist moo jox taalibe ya Xel mu Sell mi, waaye am na ñu xalaat naan.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
Waaye Toomas, kenn ci fukk ak ñaar ña, miñu doon wax Didimus, nekku woon ak ñoom ba Yeesu ñëwee. Kon taalibe yi des ne ko: Gis nanu Boroom bi. Waaye mu ne leen: Su ma gisul ci ay loxoom marku weñ yi, te dugël sama baaraam ci marku weñ yi, te dugal sama loxo ci wetam, duma gëm. Yowaana 2:24, 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
Jamono Pentekoost door ab jamono bu ñuy “nat,” te mu tàmbalee ak neefaru Kirist ak weranteb Tomaa ci kaw sikki-sakkaam. Weranteb Tomaa ca njàlbéen ga mel ni misaalu weranteb Yawut yi ca mujju jamono Pentekoost ga. Kirist joxoon na taalibe yi Kàddoom ak Xelu Mu Sell mi ca njàlbéen ga, te taalibe yi itam joxe nañu àddina si Kàddu gi ak Xelu Mu Sell mi ca mujju jamono Pentekoost ga.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
Liggéey bi Kirist def ba Mu wolaat ci taalibé yi, moo doon ñaareelu seede ci benn liggéey boobu Mu bëgg a jotale woon ak taalibé yi ca yoon wa jëmmawus.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
Te itamoon na, bi ñuy waxante te di xalaat ci seen biir, Yeesu boppam jegewoon na leen, te dox ak ñoom. Waaye seeni bët dañu leen terewoon, ba taxuñu ko xam. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Noonu mu ne leen: Yéen boroom dof, te seen xol di yéex a gëm lépp li yonent yi waxoon! Ndax waruwoonul ne Kirist bi sonn loolu yi, ba noppi dugg ci ndamam? Noonu mu tàmbalee ca Musaa ak bépp yonent, te mu firil leen ci Mbind mi yépp mbir yi jëm ci moom. Bi ñuy jegesi dëkk ba ñu jëm, mu defe mel ni dafa bëgg a dem ba gën a sori. Waaye ñu jàppale ko, naan: “Toggul ak nun, ndaxte ngoon si ngi jot, te bés bi jeex na lool.” Noonu mu dugg, ngir nekk ak ñoom. Te itam, bi mu toogee lekk ak ñoom, mu jël mburu, barkeel ko, damm ko, jox leen ko. Noonu seen bët ubbi, ñu xàm ko; te mu réer ca seen kanam. Ñu waxante naan: “Ndax sunu xol dafa waroon ci sunu biir, bi mu doon wax ak nun ci yoon wi, te bi mu doon ubbil nu Mbind mi?” Luug 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Ni Yeesu “togg ak lekk” ci Emmaüs, noonu itam mu gannaaw loolu lekk ak taalibe yi. Ci ñaari mbir yii, lekk rekk lañu tegtal. Bu ñu boolee leen, dañuy wone ne tambali jamono Pentekot bi dees ko màndargaal ci xelmu Xel mu Sell mi te itam ci lekk. Mbir yi ubbi njëkk yooyu jur nañu werante diggante benn xeetu nit ñi gëm ak benn xeetu nit ñi sikk. Lekk ga, joxug Xel mu Sell mi, ak ubbig Mbind mi, dañuy ëmb ne Kirist dafa tàmbalee njàngaleem ak “Muuse ak yeneen yonent yépp.” Jàngaleg Kirist gi dafa jaar ci jël sàrtu yonent wi Muuse te waxoon, ba tegu ko ak sàrt yi yépp yu yeneen yonent yi, fii tuuti, fale tuuti.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
Ci 9/11, ngelaw ñaarii jàppandikooki Ezekiel dafa walbati ci kaw yax yu wow te dee yi ci saar fanweeri ak juróom-ñaar. Ca jamono jooju, ni ko malaaka mi wone, mi wàccoon ci 11 Ut, 1840 te dooleel yégleb malaaka bu jëkk ba, noonu it malaaka mi nekk ci Peeñu 18 wàcc na ak benn yégleb bu war a ñammee, ni taalibe yi ñammee woon ca ndoorte jamonoy Pentekot ba. Bëgguloo gu Toma ngir gëm mooy wone ne, bu ñu tàmbalee dugal yégleb bi, benn yëngu-yëngu bu tayle am na foofu.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
Bu ñu waxee mbëggeel ga ci ñaari Tuur yu Mbooloo yi ci 9/11, ñu wax nu ne Boroom bi jóg na ngir “yëngal xeex lool xeeti àddina yi.” Lu am solo mooy fàttaliku ne “yëngal” ci biir askanu Yàlla, ñi di ko amal mooy ñiy xeex ak yoonu dëgg. Am na ay “yëngal” yu bawoo bitim-réew, waaye yëngal yu nekk ci biir kërceg bi dañuy am ci wàllu bésub wax juñuy jébbal.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Ma laaj njariñu yëngu-yëngu bi ma gis, te ñu won ma ne, lii dina juddu ci seede gu jub, gi ndigalu Seede-Kat gu Dëgg gi joxe ngir waa Lawodise. Loolu dina jël ay njariñ ci xol wu koy nangu, te dina ko yóbbu mu yékkañ dogal ba, tey tuur dëgg gu jub. Am ñeneen duñu muñ seede gu jub gii. Dañuy jóg ci kawam, te looloo dina waral yëngu-yëngu ci biir askanu Yàlla.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
“Gis naa ne seede gi dëggu Seedekat bi jëfandikoo nañu ko lu dul genn xaaj bu ndaw. Seede su tedd su nguurug màggalu kërceen gi di wéer, ñàkk nañu ko solo lool, su fekkee sax duñu ko bàyyi woon benn yoon. Seede sii war na jur tuub gu xóot; ñépp ñi ko nangu ci dëgg dinañu ko topp te dinañu set.” Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
“Yëngu yëngu” bi ci biir am na ndax ñi di weddi yégleb bataaxalu Laodice. Rakku jigéen White dafay won ne, bataaxalu Jones ak Waggoner bu atum 1888 mooy bataaxalu Laodice.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Bataaxal bi ñu nu jox ci A. T. Jones ak E. J. Waggoner, mooy bataaxalu Yàlla ci kanamu mbooloom Laodicea, te alkande na ku nekk buy wax ne gëm na dëgg teewul mu feesal ci ñeneen leer yi Yàlla may.” The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Bëgg-bëgg ci waxu Laodisee miy jur yëngu-yëngu, te Sœur White di jàppale ne yégleb 1888 méngook ak wàccug malaakam Apokalips 18.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Bëgg xel gu joxe séen xalaat yu ñu jëkk a tëral, te nangu dëgg gii, moo nekk ci xeetu xew-xew yu bari ci biir bañ bi feesoon Minneapolis, ngir bëggu Boroom bi jaarale ko ci bokk yi Waggoner ak Jones. Ci yëngu-yëngoo bañ boobu, Seexul nañu Seytaane mu man a tëj, ba ci lu bare, dooley Xel mu Sell mi Yàlla bëggoon a jox sunu nit ñi. Noon jébbalul leen ngir jot ci kàttan googu, ga ñu manoon a am ci yóbbu dëgg gi ci àddina si, ni ndaw ya ko waaree wax gannaaw bésu Pentekot. Leer gi war a leeral suuf si bépp ak ndamaram, dafa amoon ñu koy bañ, te ci jëf yu sunu bokk yi, ñu dogal na ko ba mu sore àddina si ci lu réy.” Selected Messages, book 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Sikkuu Tomaa ci tambali jamono Pentekot bi, buy misaal déggalug bopp ci xibaar bi ñëwone bésu Pentekot, moo misaal yëngu-yëngu ga ame woon ba njiitu Adwantis yu fanweeri bés yi jóg, bañ xibaar bi ci kanam mbooloom Laodise, ni ko Jones ak Waggoner yéglee woon ci atum 1888. Ci 1888 malaaka bu mag bu Apokalips 18 wàcc na ngir leeral suuf si ak ndamaram, waaye ndax ci lu bare ndigaladi njiit yooyu ngir bàyyi seeni xalaat yu ñu jëkkaloon, fippu Koré, Datan ak Abiram dellu na. Tomaa, Yawut ya ca Pentekot, fippu Koré ci jamonoy Muuse, fippu 1888, ñépp a ngi doon misaal 9/11 bi, fu nu xam ne, ni Joël waxe, trompet war na ñu ko wol. Trompet boobu, ni Esayi waxe, wol nañu ko ngir tegtal bàkkaar yi nit ñi Yàlla di def, noonu muy misaal 1888 ak xibaar bi ci Laodise. Sàmmkat yi Yeremi, ñiy wol trompet ngir dellu ci “yoon yu mag ya,” ànd nañu ak Esayi miy yékkati baatam ni trompet. Sàmmkat yi Yeremi mooy sàmmkat yi Abakuk, mi laaj laaj bi ne: lan mooy nekk samay taxawaay ci werante walla xuloo ci jamonoos?
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Dinaa taxaw ci sama wottu, te teg sama bopp ci kaw kër gu kawe gi; dinaa xool ngir gis li mu di wax ma, ak li ma war a tontu bu ma yeddalee. Habakkuk 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
Kàddu bi ñuy wax “reproved” tekki na “yedd walla werante ak,” te mu di xamle itam ne am na laaj, ndaxte sàcc bi ci topp joxe na tontu.
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.
Te Aji Sax jiñnu ma ne ma, ne ma: Bindal peeñ mi, te nga leeral ko ci kaw bant yi, ngir ku ko jàng man a daw. Habakkuk 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
“Werante” bi walla yëngëlu gu tàmbalee ci matug jaar-jaaru Millerite moo doon yëgleb William Miller ak yoonu ay tekki yu waxi Yàlla yu mu jëfandikoo, muy juumteekat yi ci Protestantisme. Werante bi ci jaar-jaaru Millerite tàmbalee na ak dëggalug yëgleb Millerite bi ci 11 Ut 1840, ba “du kenn ku gën a màgg Yeesu Kirist” wàcce ak téere bu ndaw, bi Yowaana war a jot te lekk ko. Weranteg sàmmkat yi ci Habakkuk, sikki-sàkka Tom, ngànnaayu 1888, ngànnaayu Kora, werante bi ci mbëggel naan ci Pentekot, ñépp seedeel nañu werante wu tàmbalee ci 9/11. Jàppante bi ñuy werante moo aju ci yëglebu taw bu mujj bi, bi tàmbalee naay ci 9/11.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
Tontu ci nekk ci Habakkuk te jëfandikoo nañu ko ngir ñu Millerites sos taabal bi 1843, dafa jëfandikoo ak yokkute ñaari xeet yu jaamu, yi ñuy tegtal ci Koré ak ay bokkam ju mel ni Musaa; ci Tomas ak yeneen taalibey; ci waxi Yawut yi ne ndox mi ñu naan nañu ba màgg ca Pentekot; ci njiitu Adventisme ci 1888; ci Protestants yi ak Millerites yi ci 1844; ak ci janq yu réy ak yu xel mi ci 22 Oktoobar 1844.
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
Ci 9/11, Kirist bi ngelawam Xelum Bu Sell mi ci ay taalibeyam ni ay tuut-tuuti toxoor laata ñàkk gu mat sëkk ci yoonu ndigalub dibeer bi. Gannaaw loolu mu ubbi seen xel ngir ñu xam xebaaru yonent bi, tàmbalee ci “rëdd ci kaw rëdd” ak Musaa, dajale na taalibe yooyu dellu ci yoon yu yàgg ya Yeremi waxoon, fa lañu leen diindee ngir wol pakku artu. Ngelawum Kirist ci 9/11, ci ñeenti ngelaw yi Esekiel ak Yowaana wax, la jóge; te moo doon yëgleb Laodise, mooy “seed gu jub gi” giy jur yëngu-yëngu bu ñu koy weddi. 1888 dafay misaal fippu Kora, Datan ak Abiram, ndax ndax du yëgle bi rekk lañu doon bañ, waaye sax saraxalekat yi Yàlla tànn itam, yi doon jox pakku bi baat bu wóor.
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Bajenu White bind ne, “yëngu-gëcc gi ma gisoon” “dina ame ndax seede su jub si ndigalug Seede bu Dëgg bi joxe woon Laodise yi.” Baatu 1888 mooyoon sa seede su jub, te 1888 ak 9/11 ñoom ñaar ñoo màndargaal wàccug malaakam Kàddug Yàlla ci Peeñu 18.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Warug seede bu jub ci sunuy mbooloom yi ak sunuy kër-yëngu yi, ngir yee nit ñi neex doxalin ci nelaw.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Bu waxu Boroom bi waxee, suñu ko gëm te topp ko, yokk gu sax dina am. Léegi na nu gis sunu soxla bu réy. Boroom bi manul noo jëfandikoo ba mu wolal dund ci yax yi wow. Dégg naa baat yi ñu waxoon: ‘Suulul xol bi ak yëngu-yëngu bu xóot bu Xelum Yàlla, suulul itam ndimbaloom buy joxe dund, dëgg bi dafa nekk ab arafu dee.’” Review and Herald, November 18, 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
Ci 9/11, waxtuuy Laodisee bi dajal na matam gu mat baax te woote bu mujj bi ngir ñi nekkoon waa kóllëre gu njëkk Yàlla tàmbalee jolli. Ca jamono jooju la Seriñu Jigéen White wax ne: “Fàww seede su jub gi ñu yégle ko sunuy màggal ak sunuy kuréel, ngir yëngal ñi nelaw.” Waxtuuy Laodisee bi tàmbalee na bi malaakam Peeñu 18 wàccee ci 9/11, te loolu dafay tekki ne ci 9/11, waxtuuy bi jëm ci Adventist yi fanweeri-ñaar yi nekk Laodisee mooy, te mooy itam, ne ñu “yeewu.” Joel santaane na màndiŋ yi ñu yeewu ci aaya wu juróom ci saar bu njëkk. 9/11 mooy màndarga ñëwug waxtu nattu bu mujj bi ngir Adventism, te mu ngi tegtal santaane Joel bu ne ñu yeewu. Tàmbalig jamonoy Pentekot mi di dox ak yeewug xeetu Yàlla ci 9/11, te mu jeex ak matug léebu fukk janq yi just bala yoonu Dibeer bi.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
Yëngu gu xew-xewu 9/11 mooy woote ci gëstu gu mujj gi ci xeet wu nekk ci kóllëre te jóge nañu ci ngëm gu dëgg. Xew-xewu li jiitu yoonu Dibeer bi mooy tëj bunt bi ci nit ñi nekkoon nit ñi jëkk ci kóllëre gi. Tambali ak mujj gi benn lañu, te ci weeru Sulet 2023, ñaari seede yi ci Peeñu 11 deñoo yee ci ndóolug waxu wax ji ñu jëfandikoo 18 Sulet 2020. Xew-xewu bi ci diggante bi dees na ko tegtal ci moytuw, te loolu mooy wone ne 9/11 mooy bataaxal bu njëkk bu alifbaa Ebrew bi, 18 Sulet 2020 mooy bataaxal bu fukki ñett bi, te yoonu Dibeer bi mooy bataaxal bu ñaar-fukk ak ñaar bi te mujj bi ci alifbaa Ebrew bi. Bataaxal bu ñaar-fukk ak ñaar bi mooy tegtal booloow Yàlla ak nit, bi mataleeku ci xew-xewu yu ñetti yi mujj.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Boroom bi “duggal dund ci yax yu wow yi” ci 9/11, ni Mu noone Noowu Sell mi ci taalibe yi ca njàlbéenu jamonoy Pentekot ba. Taalibe yi gannaaw yéegam asamaan dañuy tegtal ñi jot Noowu Sell mi, te gannaaw loolu dañu ubbeeku seen xel ci Kàddug yëgle bi jaarale ko ci xeetu “rëdd ci kaw rëdd.” Jot Noowu Sell mi am na bi ñuy lekk ndab, ndax lekk ci noonu ci ngëm dafay laaj nga lekk yàpp Yeesu te naan deretam, moom miy Kàddu gi.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
Ñi ñu bokkoon ak Kora, Datan ak Abiram dañuy tektal (ni njiiti Adventism bi ci 1888 itam) xeetu nit ñi di waral yëngu-yëngu bi ndax seen weddi yégle bu trumpeta bi di jàngale bàkkaar yi nit ñi Yàlla def, te itam di woote ngir dellu ci yoon yi yàgg, mooy dëgg yi njëkk yi “juróom-ñaar yoon” yi ci Leviticus 26 di tektal. Trumpeta bi mi ngi woote ngir yeesal ak soppi bu jub. Jekk ci xonq-yaram yu yonent yi Miller am, te itam mooy bi njëkk bi Adventism bañ, day tektal tambali ak mujju yëngu-yëngu Millerite bi. Tambali ak mujju yégleb malaaka bi njëkk, ni Millerite yi ko waare, dañu leen màndargaal ci “juróom-ñaar yoon” yi Muuse. Ci tambali bi, nangu nañu ko; ci mujja ga, bañ nañu ko. Ndax bañ googu, Ezekiel day wone Adventism ni xuruwaay bu yax, fees ak yax yu wow. Diir bi tàmbalee 1863 ba ca yoonu Dibéeru dund ci États-Unis, mooy xuruwaayug peeñ, ni Isaiah 22 waxe; waaye mooy xuruwaay bu yax, fees ak yax yu wow, ni Ezekiel waxe. Ñaari xuruwaay yu yonent yooyu dañuy juboo ak xuruwaayu Yehosafat bu Joel wax, bi Joel itam tudde xuruwaayu dogal.
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Bi ñu sampée xalaat yooyu, manees na laaj ne, naka la ame ne ci 9/11 téeréb Yoel doon wax ji Piyeere xamlewoon ci Pentekot? Dañuy jéem a leeral xalaat yooyu ci mbind yi di topp.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
“(Bind nañu ko 5 Sulet 1892, ca Adelaide, South Australia, ñeel ‘Sama soppe ak sama jabarat, Frank ak Hattie [Belden].’)”
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
«Bu leen xeexee ci leeru Xel mu Sell mi, dangeen a gis mboolem njubadi boobu ca Minneapolis ni mu mel, ni Yàlla di ko xool. Su fekkee ne du maa leenati gisati ci àddina bii, xamleen bu wóor ne baal naa leen tiis bi ak metit bi ak diisug xol bi ngeen indi ci man te amul woon benn sabab. Waaye ndax seen bàkkaat, ndax moom mi dee woon ngir yéen, bëgg naa ngeen gis te confess seeni njuumte. Dangeen booloo woon ak ñi bañoon Xelu Yàlla. Amoon ngeen mboolem firnde yi ngeen soxla woon ne Boroom bi dafa doon liggéey jaarale ko ci Bokk yi Jones ak Waggoner; waaye jotuleen leer gi; te gannaaw yëg-yëg ya ngeen bàyyi mu sax, ak wax yi ngeen waxe woon ci dëgg gi, nekkugeen woon ak xel mu jekk ngir confess ne def ngeen lu bon, ne góor ñii am nañu woon ndigal gu jóge ca Yàlla, te yéen ngeen xeebaloon ñaar ñépp, ndigal li ak ñi ko yóbbu.»
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Masuma gis maa nu seen ci sunu nit ñi ngir bég-bopp bu dëgër noonu ak bañ bu tar a nangu ak a nangu leer gi, ni ko feeñee woon ca Minneapolis. Yàlla won na ma ne kenn ci kuréel ga woon nax ci xel mi feeñee woon ca ndaje ma, du dellu mbaa am leer gu x-clear ngir xàm ndamlu dëgg gi ñu leen yónnee asamaan, suñuul suufeel seen réy-réy te wax dëgg ne du woon Xelum Yàlla moo leen jiite woon, waaye seen xel ak seen xol dafa fees ak ñaawteef. Boroom bi bëgg woon jegeñu leen, barkeel leen te faj leen ci seen delloo-ginnaaw yi, waaye dégguñu ko. Xel mi leen jiite woon, mooy benn ak xel mi yënguwoon Koré, Datan, ak Abiram. Góor ñoomñi ci Israayil dogu woon a xeex bépp firnde buy wone ne ñoom a wrong, te ñu dem ba dem ci seen yoonu ñàkk-bëggante boobu, ba ñu bare rëccoo ngir bokk ak ñoom.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
«Ñoom ñooñu kan lañu woon? Du ñi néew doole, du ñi ñàkk xam-xam, du ñi ñàkk leerug xel. Ci kër gi ñu bëgge woon a jógal, am na woon ñaar téeméer ak juróom-fukk ay buur yu siiw ci biir mbooloo mi, nit ñu am tur. Lan moo doon seeni seede? “Mbooloo mépp a sell, kenn ku nekk ci ñoom a sell, te Aji Sax ji angi ci seen biir; lu tax nag yéen di yékkati seen bopp ci kaw mbooloom Aji Sax ji?” [Numbers 16:3]. Bi Kora ak ñi ànd ak moom sànkalee ci suxali Yàlla, nit ña ñu naxoon gisuwuñu loxol Aji Sax ji ci kéemaan boobu. Suba si topp, mbooloo mépp jiiñ Móoyis ak Aaróon ne: “Yéen ngeen rey nit ñi Aji Sax ji” [verse 41], te mbas mi daldi wàcc ci kaw mbooloo mi, te lu ëpp ñent-fukki junni nit sànku.»
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Ba ma dogalee génn Minneapolis, malaakabu Boroom bi taxaw ci sama wet ne ma: ‘Déedet; Yàlla am na liggéey bu mu la teg fii ngay def. Xeet wi di defaat ndóotug fippu Koré, Datan, ak Abiram. Maa la teg sa bérab bu yar, te ñi nekkul ci leer duñu ko nangu; duñu déglu sa seede; waaye dinaa nekk ak yaw; sama yiw ak sama doole dinañu la taxaw. Du yaw lañuy xeebal, waaye ndaw ñi ak xebaar bi may yónnee ci sama xeet. Wone nañu xeeb ci kàddug Boroom bi. Seytaane gumbaal na seen bët yi te ñaawale na seen àtte; te su fekkee ne bépp bakkan tuubul ci seen bàkkaar bii, moom séq bu sellul bii di toroxal Xelum Yàlla, dinañu dox ci lëndëm. Dinaa jële kandaleer bi ci sa bérab, bu ñu tuubee te soppeeku, ngir ma wéral leen. Dañu lëndëmloo seeni gis-gisu xelu. Bëgguñu woon ne Yàlla feeñal ay Xelumam ak dooleem; ndaxte am nañu xel mu ñaawal ak bañ ci sama kàddu. Yomb, xeeb, ree ak tàccu, bés bu nekk dees na ko faral di ko def. Tëraluñu seen xol ngir seet ma. Dañuy dox ci leeru safara su seen loxo taal, te su ñu tuubul dinañu tëdd ci metit. Nii la Boroom bi waxe: Taxawal ci sa posto warugar; ndaxte maa ngi ak yaw, te duma la bàyyi mbaa maa forsake la.’ Kàddu yii jóge ci Yàlla, mënuma woon a bañ a topp.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Leer bi doon na Battle Creek ci leer gu set te xonq; waaye kan ci ñi amoon wàll ci ndaje ma ca Minneapolis, ñëw na ci leer ga te nangu alali dëgg gu bare gi Boroom bi yónnee leen ko asamaan? Kan ñoo toppandoo woon, tànk ak tànk, ak Njiit la, Yesu Kirist? Kan ñoo def nangug bu mat sëkk ci seen cëreer gu juum, seen gumba gu xel, seen kiñaan ak seen xalaat yu bon ak tuuma yu réer, seen bañ dëgg? Benn kenn; te ndax seen yàgg a bañ a nangu leer ga, leer ga bàyyi na leen ginnaaw lool; duñu yokk ci yiw ak ci xam-xamu Kirist Yesu sunu Boroom. Ñu lajj nañu a nangu yiw gi waroon, gi ñu mana am, te gi leen di def nit ñu dëgër ci seeni jëfandikoo ci mbirum diine.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Taxawaay bi ñu jël woon ca Minneapolis dafa mel ni ab tere bu ñu manul a romb, te loolu téj na leen ci lu bare ak ñi di sikkiku, ñi di laaj-laaj, ak ñi di bañ dëgg ak kàttanu Yàlla. Bu beneen jafe-jafe gu réy agsiwee, ñi dàq ba tey firnde yi ñu teg ci seen kanam, firnde ci kaw firnde, dinañu leen dellu seetaanaat ci bopp yu ñu fàttewoon ak lu bir, te dina jafe ci leen a nangu li bawoo ci Yàlla, ba bañ li bawoo ci dooley lëndëm. Moo tax seen yoon wi gën a wóor mooy dox ci suufeel, di jubal yooni seen tànk, ngir baña taxa ba ñi lafañ ñëw génn ci yoon wi. Dafay soppi bépp mbaa bokk bi nit di bokk, ndax muy ak nit ñi dox ak Yàlla te gëm ko ak wéeru ko, walla ak nit ñi topp seen xel mu ñu foog ne mooy xam-xam, di dox ci leeralu safara yi seen bopp taal.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Waxtu ak xam-xam ak liggéey bi waroon a jëfandikoo ngir wàññi kàttanu ñi doon liggéey di xeex dëgg gi, nekk na yàqub bu réy lool; ndaxte nun manoon nañoo jiitu ay at ci xam-xam gu ruu, te ñu bare, bare lool ci bakkan yi manoon nañoo yokk ci mbooloom gëmkat yi su fekkee ne ñi waroon dox ci leer gi topp ci xam Boroom bi, ngir ñu xam ne génn gi mu génn waajal nañu ko ni suba si. Waaye bu liggéey bu bare lool waroon a weesu ci biir kërce gi ngir wàññi kàttanu liggéeykat yi taxawoon ni pakku granit di xeex dëgg gi Yàlla di yónnee ci ay nitam, addina si dakk na ci lëndëm gu yées.”
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
“Yàlla bëggoon ne wottukat yi jóg te, ak benn baat bu booloo, yégle ab yëgle bu dëggu te xamle, di waxtaan bu liw mi am baat bu wóor, ngir nit ñépp man a gaaw a dem seen taxawaayu war wi te def seen cér ci liggéey bu mag ba. Noonu leer gu dëgër te sell gu malaaka booba baneen bi, mi jóge asamaan te am doole bu mag, dina feesaloon suuf si ak ndamam. Nun nag, at yu bare lañu gannaaw; te ñi taxawoon ci gumba, ba tere yokkute saxu yëgle boobu Yàlla bëggoon mu génne ca ndaje Minneapolis, mel ni ab làmp buy lakk, soxla nañu toroxal seen xol ci kanam Yàlla te gis te xam ni naka lañu teree liggéey bi ndax seen gumba gu xel ak seen dëgërug xol.”
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“Waxtu yu bareeef ci wax ju ndaw-ndaw yi; yoon yu wurus yi yàqu nañu, fekk ndawari asamaan yi metti nañu lool, ñu muñuloon yéex gi. Xelum Sell mi—jéggalug njariñam walla soxlay bu nekk bakkan jëfandikoo ko, neexul woon dara. Ñi jot ndimbal gu asamaan ga dinañu génn, soloo ngànnaayu njub, ngir xeexal Yàlla. Dinañu teral njiitu Boroom bi, te fees ak ngërëm ci moom ndax yërmandeem. Waaye ci barab yu bare lool ak ci waxtu yu bare lool, dees na wax dëgg, ni ko nekkoon jamono ji Kirist ci ñi doon wax ne ñoom ay nit yu Yàlla, ne jëf ju baree doole mënul woon a am, ndax seen ngëmadi. Ñu bare ñiñu tëj ci jéngu njàqare gi, teral nañu leen ndax Yàlla jëfandikoo na leen, te seen ngëmadi jógloo na sikki-sakka ak bañ-bañ ci yégleb dëgg gi malaaka asamaan ya doon wut a jottali jaarale ko ci nit ñi—jubaleg ngëm, njubtey Kirist.” The 1888 Materials, 1066–1070.