In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
Ci atum 1844, ñi ubbeeku Bés gu juróom-ñaareel bi dafa ubbeeku, te gannaaw loolu ñu jëfandikoo ko ci kaw yégleen Sister White ba mu xool ca gaalug kóllëre ga. Moom itam bind na ne ci fan yu mujj yi, njàngale gu jëm ci Yaram jëmoon nit gi amoon na benn doole bu asamaan bi indi ci kaw. Bés gu juróom-ñaareel bi dafay tegtal leer gu bees gi jóge ca gaal ga ba Kërag Njàngum njot gu dëgg gi tàmbalee, te at mu juróom-ñaareelub noflaay bi dafay tegtal leer gu bees gi jóge ca gaal ga ba Kërag Njàngum njot gu dëgg gi agsi ci jeexitalam.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Jàngale gu Leeru jëmm ci nit mel na ci mujj gi ci ndaje bu sell bi nekk ci Levitikus ñaar-fukk ak ñett; mooy omega bu Sabat bésub juróom-ñaareel bi, miy njëkk ci ndaje bu sell bi nekk ca njàlbéenu Levitikus ñaar-fukk ak ñett. Sabat boobu njëkk dafa tegtal dooley Yàlla ju Bind, te Sabat bu mujj ba dafa tegtal dooleem ju Delloo-bind. Sabat boobu njëkk dafa ñu ko tegtal ak lim “23”, te bu mujj ba ak lim “252”.
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
Ñaari ñaari misaal yooyu mooy ndigal yu njëkk ak yu mujj ci Léwitek 23, te itam ñooy ndigal yu njëkk ak yu mujj ci jaar-jaaru Millerite bi. Atum 1798 moo doon matug 2,520 at yi ci kaw nguurug bëj-gànnaar bu Israel, te 2,300 at yi mat nañu ci 22 Oktoobar 1844. Bi Yaa Aji White ñu ko yonnee ca Kér Yàlla ga te mu xool Fukk yi Yoonu ndigal, dafa doon misaalu nit ñi Yàlla jagleel bés yu mujj yi, ñiy topp Kirist ba ca Bérab bu Sell ba gën a Sell, bi Muy jeexal liggéeyam bu boolekook Yàlla. Nattu kër Yàlla ga mooy nattu topp Mbew mi fu Mu dem.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ñoom ñi lañu nga xam ne dañu sàqoo ak jigéen yi; ndaxte ñoom ay janq lañu. Ñoom ñi lañuy topp Misaal bi fu mu dem fépp. Ñoom lañu jotoo ci biir nit ñi, ngir nekk njëkk-a-góob yi Yàlla ak Misaal bi. Peeñu 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
Rakk White, ci yonent buy yonnent, dafa won ñi gëm te takku ci njàlbéen ñi dugg ci Kaw ga gën a Sell bi ci ngëm; te ci loolu mooy jox misaal bu ñi gëm te takku ci mujj bi, ñiy dugg ci ngëm ci Kaw ga gën a Sell bi, ba noppi xool ci biir gaal gi. Li ñuy gis fa, leer ci seen kanam, mooy njàngaleg jëmmalinug Kirist, ak matalug booloo gi ci benn. Ñu gis ñaari serub yu muur te wottu, te ñuy mel ni ñaari Sabat yu mbind mi ak mbindaat mi. Ñu gis 252 ci benn wetu gaal gi ak 23 ci beneen wet, te ñu xam ne, ci déggoo ak mbind mi ak mbindaat mi, 23 mooy tekki séyug Yàlla ak nit; te ñu gis 252 ne mooy màndarga soppeeku nit ngir nekk nit ku boolook Yàlla.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
Benn yërëm ga war a yóbbu, ba tax ngir Sœur White xool biirum, loolu doon na xam-xam ju ëpp solo ci kaw; te ci wàll ug waxu yonent bi, misaal mi gën a jëm ci fan yu mujj yi, ba mu jëm ci fan yi mu dundee woon. Ci gis, dañuy soppeeku. Nattu kër Yàlla mooy Almasi di jiite askanam yu sellam, di leen dugal ci këram, tànk ci tànk. Dëgg-yoonent yi dañuy tegtal tànk yi ci yoon wi leer gi leeral ndax bataaxal bu Yuuxu Guddi.
The Millerite temple of forty-six years is a step.
Këraggu Milerit bi ñaar-fukk ak juróom-benn at mooy ab yéeg.
The human temple of “23,” (male and female, He created them) is a step.
Kërgug nit “23,” (góor ak jigéen, Moo leen bind) ab jéego la.
Christ raising His temple in three days is a step.
Kirist di yékkat këram ci ñetti fan mooy ab jot.
The storehouse is the temple of Malachi.
Dencukaay bi mooy kër Yàlla gi ci Malasi.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
Nexemiya setaloon nañu kërug dencukaay ba ci yàqalin gi Tobiya def.
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Kërgóogu kërgóogu la la saraxalekat bu mag Hilkiya gis bind yi Muusaa ba fa buur Yosiya doon yékkati ngëm ga.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Kërug Nehemiya sellaloon ci ay yàq ak sosal Yàlla, mooy kërug gi Kirist sellal ñaari yoon ci li Sister White wax ne mooy “sosal bu yàqal daraja ju sell ji.”
The casket of Miller’s dream was a step.
Kësu géttug séen bi ci géntu Miller nekkoon na ab yoon.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Bu Kirist bi njiitam ñi koy topp ak kóllëre ci Barabu Bu Gën a Sell, mu njiital leen, ni ko Magget White teewale woon ba ca gaal ga, mu yékkati kaw u yërmande ga te may leen ñu xool ci biir. Suñu xoolée ci biir, ñu gis ne benn xarnu leeru lewet moo wër njàngale jëmmalinug Kirist ak Noppalu bésub juróom-ñaareel ba. Njàng mi ci kaw njàng, ñi xam ne njàngale yi “leeru lewet moo leen wër” dañuy déggoo ak Magget White ci dugg ci Barabu Bu Gën a Sell ci ngëm, te xool ci biir gaal ga.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Yonent yi jëkk yi waxoon nañu ak gën a leer ngir fan yu mujj yi, ba mu gën fan yi ñu nekkoon. Bu yonent yu jëkk yooyu seen bopp nekk ci seede si, dañuy tegtal askanu Yàlla ci fan yu mujj yi, te askanu Yàlla ci fan yu mujj yi mooy ñaar-fukki junni ak ñeenti téeméer ak ñeenti-fukk. Rakk bu jigéen White moom, mën na ne, mooy yonent bu jëkk bi gën a am solo, ndax mboolem ay misaalam dañuy tegtal jaar-jaaru alfa bi ci jaar-jaaru omega bi ñaar-fukki junni ak ñeenti téeméer ak ñeenti-fukk. Mboolem yonent yi dañuy tegtal desit bi, waaye Rakk bu jigéen White itam dafa tegtal benn jaar-jaar bu njëkk buy mat ci jaar-jaar bu mujj bi—ba ci benn araf.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
Ci alfa bu njëkk yuñu tabax, loolu lañu yóbbu Bàjjan White ci ay peeñ, ba ci Barab bu Gëna Sell bi nekk ci kër-yàlla asamaan bi. Bi mu fa àggee, tëddukaayu yërmande gi nekk ci kaw gaalug kóllëre gi, di njëkk bu warulañu woon di ko jëlé, yékkati nañu ko ngir Bàjjan White man a xool biir, fa mu gis Fukk yoon yi.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
«Ci Kàllaama ga gëna Sell gi ma gisoon benn gaalu kóllëre; ci kawam ak ci wetam ya nekk woon wurus wu gëna set. Ca bépp catu gaalu ga amoon benn kerub bu rafet, te lañu yàggal seeni laaf ngir muur ko. Seen kanam jublu woon ci seen diggante, te ñu di xool suuf. Ci diggante malaaka ya amoon benn saxara bu wurus. Fu gaalu ga nekk, fa malaaka ya taxawoon, amoon ndam lu gëna leer lool, lu mel ni gànguna gu Yàlla dëkk. Yeesu taxawoon ci wetu gaalu ga, te bi ñaani gaayi sell ya yéeggee ca moom, cuuraay ga nekk ci saxara ba daan sax, te moo daan yékkati seen ñaan ak saxaru cuuraay ga jëm ca Baayam. Ci biir gaalu ga amoon ndablu mana bu wurus, yat Aaróona ba meññ, ak xeer yi ñu bindoon, yi daan tëjoo ni téere. Yeesu ubbi leen, te ma gis Fukk i Santaane yi ci bind ak baaraamu Yàlla. Ci benn xeer amoon ñeent, ci beneen bi juróom-benn. Ñeent yi nekk ci jëkk ba di leer gën juróom-benn yi. Waaye ñeenteel bi, mooy santaane Sabaa, dafa leeroon ba raw leen ñoom ñépp; ndaxte Sabaa sàkkalees na ko ngir sàmm ko ci teral turu Yàlla gu sell gi. Sabaa bu sell ba meloon na lu ndam; mbindi ndam wër ko bépp wet. Ma gis ne santaane Sabaa bi dañu ko dajewuloon ci bant ba. Su ko doon, kon juróom-ñeent yeneen santaane yi itam dafa wara doon; te dafa ne nu am na sañ-sañu xàjj leen ñépp, ni nu man a xàjj ñeenteel bi. Ma gis ne Yàlla soppiwul Sabaa, ndaxte moom du soppeeku mukk. Waaye baab bu mag bi mooy ko soppi woon, jële ko ca juróom-ñaareel fan ba jox ko ca jëkkërel fan ba; ndaxte moom moo war a soppi jamono ak yoon yi.» Early Writings, 32.
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Jàngale bésub bésal ci fan wu juróom-ñaareel bi mooyoon jàngale bu njëkk ci jaar-jaaru jëfandikukat yu Miller, mi tàmbalee ni yëngu-yëngu Miller bu Philadelphia, teg ci 1856 soppeeku ba nekk yëngu-yëngu Miller bu Laodicea, te gannaaw loolu ba nekk Kàngam Adventiste bu fan wu juróom-ñaareel bu Laodicea ci 1863. Rakku jigéen White itam mooy xamale jàngale omega bi ci jaar-jaaru bés yu mujj yi, bi yëngu-yëngu Laodicea bu téeméer ak ñeent-fukk ak ñeent junni soppeeku ba nekk yëngu-yëngu Philadelphia bu téeméer ak ñeent-fukk ak ñeent junni. Leeru alpha ak omega ñi ngi teewal ci jàngale bésub fan wu juróom-ñaareel bi ak jàngale ci jëmmalin.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
«Ñi bokk ak Yàlla, dañuy dox ci leeru Jantub Njubte gi. Duñu toroxal seen Alkattekat bi ci yàq seeni yoon fa kanam Yàlla. Leeru asamaan di leer ci seen kaw. Bu ñuy jegesi jeexital jaar-jaaru àddina sii, seen xam-xam ci Kirist ak ci waxi waxkat yu jëm ci moom di gëna yokku lool. Ñu am njariñ ju dul jeex ci gis-gisu Yàlla; ndaxte bokk nañu benn ak Doomam. Ci ñoom, kàddug Yàlla am na taar ak yéem-yéemu rafet gu ëpp solo. Dañuy gis soloam. Dëgg mi dafa ubbeeku ci ñoom. Jàngaleg bindug Kirist ci nit a ngi soloo ak leeraay gu nooy. Dañuy gis ne Mbind mi mooy caabi buy ubbil bépp kumpa te di saafara bépp jafe-jafe. Ñi bañoon a nangu leer te dox ci leer duñu man a xam kumpay ragal Yàlla, waaye ñi yëgul woon ngir yëkkati bant bi te topp Yeesu, dinañu gis leer ci leeru Yàlla.» The Southern Watchman, April 4, 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
“Njàngale jëwriñu Yàlla ci nit” itam dañuy ko wax ne mooy “kumpag njubte gi.”
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Te ñëwul benn werante, suufeel gu mag la kumpay ragal Yàlla gi: Yàlla feeñ na ci yaram, ñu dëggal ko ci Xel mi, malaaka yi gis nañu ko, ñu waare ko ci xeeti mbokk yi, ñu gëm ko ci àddina, te Yàlla yékkati na ko ba ci ndam. 1 Timothy 3:16.
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
“Sir” bi dafa nëbb ba kera ba ci jamono ju mujj ji, bu waa gëm ñi gisee ne njàngalem jëmmu nitug Yàlla mooy omega bu bésub noflaay bu juróom-ñaareel bi.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Sax ba kumpa nekkoon lu nëbbu dale ci jamono yi ak xeet yi, waaye léegi feeñ na ci ay sellam: ñoom ñi Yàlla bëggoon a xamloo li doon bareg ndamug ndam li ci biir xeeti àddina yi; mooy Kirist ci yéen, yaakaaru ndam la. Kolos 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
Yem na baax ne Kolosiyeŋ 1:26 mooy wax ci ab “mbóot” bu “ñu nëbboon,” waaye mbóot boobu “feeñal nañu ko” ci fan yu mujj yi. Leeru yonent bi day feeñ bu ñu ubbee yonent gi, ni ñu ko tektalee ci Daniel fukk ak ñaar, fa mu ne ci njeexital 1,260 fan yi, ci waxtu mujj ga, ab yonent ubbeeku na. Yonent wi ñu nëbboonoon ci xeet ak xeet yi, ubbeeku na; te yonent wi mooy dëgg gi, mi bu ubbeeku, di “ndam li” ñu xamale xeeti ñi dul Yawut yi ci yoonu Dibeer. Mbootaay boobu mooy Almasi bi nekk ci yéen, yaakaaru ndam li, te loolu mat na ci fan yi baatub trompet bu juróom-ñaareel bi di yëngu.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Waaye ci fan yi ngir baatu malaaka ji juróom-ñaareel, bu tàmbalee wol, kumpu Yàlla dina mat, ni ko mu waxoon ay jaamam yonent yi. Peeñu gi 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Li war na si baat ne baatub malaaka juróom-ñaareel bi tambalee wolu ci bésub fukki bésub weeru juróom-ñaareel bi, ni ñu ko tegtal ci Peeñu 10:7. Malaaka juróom-ñaareel bi itam tegtal nañu ko muy ñetteelu musiba, te ñaari musiba yu jëkk ya mooy Islaam; loolu nag jox na ñaari seede ne ñetteelu musiba bi mooy Islaam. Kumpag Yàlla jeex na bu trompetub Islaam di wolu.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
Ci jamono biñ ñaareelu liit bu juróom-ñaari ñetteel bi, njàngale gu jëm ci yaram-jëme gi, mooy kumpag Kirist ci yéen, walla booleb Yàlla ak nit, ni ko Kirist tegtalee ba mu sol boppam yaramu nit; ñi doon lawal ngir bokk ci téeméeri ñaari-fukk ak ñeenti junni ñent-fukk ak ñeent ñi, dees na leen seetlu ndax am nañu diwlin ji war ak ngëm gi war ngir dugg ci Bérab bu Gën a Sell bi. Su ñu yéexee, lëndëm dina daanu ci seen kaw; waaye su ñu toppee Mbiir mi fu mu jëm, dees na leen jiite ngir ñu xool ci gaalu kóllëre gi. Ci gaal ga lañuy gis njàngale bésu noflaay bu juróom-ñaareelu fan bi ak njàngale gu jëm ci yaram-jëme gi.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
Naka ni ñaari jàngale yii am solo la lool, li may xool du leer yi ñuy wax alpha ak omega, waaye mooy ne jigeen ju yonent bi melale nit ñi Yàlla di moom, di dugg cib Kër Yàlla ga nekk ci asamaan te di xool ci gaalu kóllëre ga. War na am benn fan ci taariixu téeméeri ñent fukk ak ñent junni ñi, ci fan yu mujj yi, fu téeméeri ñent fukk ak ñent junni ñi yóbbu leen ca Bérab bu Gën a Sell ba ngir ñu xool gaalu bi ubbeeku.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Bu fekke ngir gëm ne yonent yi di misaal nit ñi Yàlla ci fan yu mujj yi, te itam ngir gëm ne Sœur White fekk na xelmu wax ci lu matale, ci bépp anam, ni bépp yeneen yonent ci Biibël bi — kon li ma teg ci kanam léegi war na nangu ko ne dëgg la. Ñaari fukki junni ak ñeenti junni yi war nañu topp Kirist, ci kaw ngëm, ba ca Bérab bu Gën a Sell ba, ni Sœur White waxe ne ñi takku woon dugg nañu fa ci 22 Oktobar 1844. Foofa nag, ñaari mbooloo feeñ nañu: ñi bañ a dugg ci kaw ngëm, ak ñi dugg.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ñu jubbanti ma ci yégleb dikk gu njëkk gu Kirist. Yónent Yowaana ñu yonnee ko ci xel ak dooleb Eliya ngir mu waajal yoonu Yeesu. Ñi bañee seede Yowaana, njàngale yi Yeesu jàngale woon, amuñu ci njariñ. Seen bëgg-bañ ci wax ju yégle woon dikkam def leen ba ñu mënul woon a nangu bu baax dalil yi gën a wér ne mooy Almasi bi. Seytaane jiital na ñi bañee ndigal Yowaana ba ñu dem gën a sore, ba bañ Kirist te daaj ko ci bant bi. Ci loolu, def nañu seen bopp fa ñu mënul woon a jot ci barke bi ca bésu Pentekot, bi leen waroon a jàngal yoon wi jëm ci kër Yàlla ju sell ji nekk ci asamaan. Xotti sëriñ bi ci kër Yàlla gi won na ne sarax yi ak xam-xam yu yoon yu Yawut ya dootuñu leen a nanguati. Sarax su mag si joxeese woon na, te nangu nañu ko, te Xel Mu Sell mi wàcce ca bésu Pentekot yóbbu na xel yi taalibe ya soree ci kër Yàlla gu nekk ci suuf, jëme leen ci gi nekk ci asamaan, fa Yeesu dugg ak deretam boppam, ngir tuur ci kaw taalibeem yi njariñi jubbanti gi mu def. Waaye Yawut ya des nañu ci lëndëm gu mat sëkk. Ñu réerel lépp leer gi ñu mën a amoon ci pexeb mucc, te ba tey wéeru ci seen sarax yu amul njariñ ak seen sarax yu ñuy jébbal. Kër Yàlla ju nekk ci asamaan wuutu na biir bu nekk ci suuf, waaye xamuñu woon soppeeku googu. Moo tax manuñu woon a am njariñ ci ràmmug Kirist ci bérab bu sell bi.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Ñu bare xool ak tiit yoonu Yawut yi ci seen bañ ak daaj Kirist; te bu ñuy jàng jaar-jaaru ni ñu ko toroxale ak rus, dañuy foog ne dañu ko bëgg, te duñu ko weddi woon ni ko Piyeer defee, mbaa daaj ko ni ko Yawut yi defee. Waaye Yàlla miy jàng xol yi yépp, jëfandikoo na ngir seet ndegam mbëggeel boobu ñu wax ne dañu am ci Yeesu. Asamaan mépp diir na xool ak far mboot nuy nangu yëgleb malaaka bu njëkk bi. Waaye ñu bare ci ñi daan wax ne dañu bëgg Yeesu, te di jooy bu ñuy jàng nettali bant ba, ñoo xas xibaar bu baax bi ci ñëwam. Falaata nangu bataaxal bi ak mbégte, ñu wax ne nax la. Ñu bañ ñi bëgg feeñam, te génne leen ci kërkàŋ yi. Ñi bañee yëgleb bu njëkk bi, mënuloon a jariñu ci ñaareel bi; te itam jariñu wu leen a amuloon ci yuuxu guddi-gànnaar bi, mi waroon a waajal leen ngir ñu dugg ak Yeesu ci ngëm ca bérab bu gën a sell ba ci kër Yàllaa ji nekk ci asamaan. Te ci seen bañ ñaari yëgle yi jiitu, dañu lëndëmloo seen xam-xam ba tax ñu mëna gisul benn leer ci yëgleb malaaka bu ñetteel bi, biy won yoon wi jëm ca bérab bu gën a sell ba. Gis naa ne ni Yawut yi daajee Yeesu, noonu itam kërkàŋ yu tuddante yi daaj nañu yëgle yii; moo tax xamuñu yoon wi jëm ca bérab bu gën a sell ba, te duñu mëna jariñu ci rammu Yeesu foofa. Ni Yawut yi, yi daan joxe seen sarax yu amul njariñ, noonu itam ñuy yékkati seen ñaan yu amul njariñ ca néegu bi Yeesu bàyyi; te Seytaane, bi mbubbum nax gi neexee ko, dafay sàngoo tudd dinee, te jiital xel yi ñiy wax ne ay Kiristen ngir yóbbu leen ci moom, di liggéey ak sa dooleem, ak ay kéemaanam, ak ay manaamu fen ngir tëj leen bu baax ci sa fiir.” Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
Seriñ White wone nañ njàngat gu yokkute gu John Mbatis ak jaar-jaaru Kirist, yi mujjee ba Yawut ya nekk ci lëndëm gu mat, ngir melal benn jaar-jaar boobu ci jamono Millerit yi, te mooy taariixu alfa bu Seriñ White; jigéen jubbukat ju yàgg ba mujj ji. Nattu dund mbaa dee bi nekk ci njàlbéen ga doon ci duggu ci Bérab bu Sell ba gën a Sell walla bañ a def ko. Bañ a def loolu indiwoon ci kaw way-bëggkat yi ci taariixu Millerit lëndëm googu sax ga wàccoon ci kaw Yawut yu béqadiwoon ci taariixu Kirist.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
Yeesu dafa baaxal njàlbéenu mbir ak tambaliwaayu mbir moomu; moo tax, bi ñu yóbbee Sœur White ca Barabu Bu Gën A Sell, te mu xool Arsu bu ubiku, ci jokkoo ak nattu 22 Oktoobar 1844, loolu dafay wone ne téeméer ak ñeent fukk ak ñeent junniy nit yi dinañu leen nattu ci topp Mbegte mi ba ca Barabu Bu Gën A Sell, walla dugg ci lëndëm gu mat te ba fàww. Dëgg gii, sukkandikoo na ci ngëm gu xam ne yonent ya jëkk yaa ngi melal nit ñi Yàlla ci mujjug jamono, su fekkee ñoom ci seen bopp dañuy nekk cér ci seede bi ñu bind. Sœur White dafay melal ñaari xeetu nit ñooñu.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Bi ma nekkoon ci xaalisub naqar boobu, maa gis gént gu jéggi xelam. Maa gént ne maa ngi gis kër Yàlla gu bare nit ñiy daw jëm ci moom. Ñi gën a xettal ci kër Yàlla googu rekk a dinañu mucc bu waxtu jeexee. Ñépp ñi des biti dinañu sànku ba fàww. Mbooloo yi nekkoon biti, di dem seen yoon yu wuute, daan nañu xeeb ñi doon dugg ci kër Yàlla ga, di leen ñaawal, tey wax leen ne pexe mi ngir mucc mii njub la buy nax, te ne ci dëgg amul benn nguy ga wara moytu. Rax-ca-dolli, jàpp nañu sax ñenn ngir tere leen gaawantu dugg ci biir miir ya.
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Ndamoon naa ñu ree ma, ma xalaat ne gëna baax naa xaar ba mbooloo ma tas, walla ba ma mana dugg ci seen biir te kenn gisuma. Waaye limub nit ña yokku rek, bañ a wàññiku, te ndax ragal ma ne dinaa yagg ba tooñ, ma gaawoon a génn sama kër, jàll ci diggante mbooloo ma. Ci sama tiis ngir agsi ca kër Yàlla ga, gisuma woon mbaa ma faale woon mbooloo ma ma wër. Bi ma duggee ca tabax ga, ma gis ne kër Yàlla gu yaatu ga saxoo ci benn dëgër bu réy lool, te ci moom lañu yeewaloon ab xar mu ñu dagg ba yaxu te di deret. Nun ñépp ñi fa nekk dafa mel ne xam nanu ne xar woowu, ñoom dañu ko xotti te dóor ko ngir sunu ndigal. Bépp ku dugg ci kër Yàlla ga war na jëkk a ñëw ci kanamam te wax ay bàkkaaram.”
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Tuuti mbele janax bi am mi doon yu kawe, fekk na ñu toogoon ab kuréel gu seex bët. Leeru asamaan mel ni dafa di leeral seen kanam, te dañuy sant Yàlla di woy woyi mbégte ak ngërëm gu ne mel ni muusigub malaaka yi. Ñooñu ñoo doon ñi ñëwoon balaa janax bi, wax seen bàkkaar, jot njéggal, te léegi dañuy xaar ak yaakaar gu mbégte am lu xew bu neex.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“Ba ma ngaa duggoon ci kër ga sax, ragal daldi ma dal, ak xel mu may xam ne war naa toroxal sama bopp ci kanamu nit ñooñu. Waaye dafa mel ni amoon na lu ma gaña dem kanam, te ndànk-ndànk maa doon wër pilar bi ngir jëme sama kanam ci mbott mi, bi buumëer bi suuxee, kër Yàlla ga yëngu, yuuxu ndam jóg ci ñi ñu dajale woon, leer gu tiit lu tar leerloo kër ga, ba noppi lépp nekk lëndëm gu tar. Nit ña béggoon ñépp ànd ak leer ga a desaparee; man nag, ma des doŋŋ ci tiit bu noppi bu guddi. Ma yeewu ak metit gu tar ci sama xel, te dama bëgg a jéem a gëmul ne dama doon gént rekk. Dafa mel ci man ne sama àtte moo wóor, ne Xel mu Sell mi bàyyi na ma, du dellusi mukk.”
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
«Gannaaw loolu yàggul, ma amaat beneen gént. Dama mel ni toog naa ci naqar gu metti lool, sama kanam nekk ci sama loxo, di xalaat naan: Bu Yeesu nekkoon ci suuf, dinaa dem ci Moom, sànni sama bopp ci ay tànkam, wax Ko sama coxor yu nekk yépp. Du ma dëddu, dina ma yërëm, te dinaa Ko soppe ak di Ko jaamu saa su ne. Ca saa sa bunt bi ubiku, kenn ku am melokaan gu rafet ak kanam gu taaru duggsi. Xool ma ak yërmande ne ma: “Ndax bëgg nga gis Yeesu? Mu ngi fii, te man nga Ko gis su la neexee. Jël lépp lu nga moom te topp ma.”»
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
“Dégg naa ak mbégte gu dul wax, te ak xol bu sedd maa dajale sama tuuti yëf yépp, bépp takkaay bu ndaw bu ma jàpp ni am na solo, te topp sama kilifa. Mu yóbbu ma ca ab eskale bu xëcce te mel ni dafay yàqu. Ba ma tambalee yéeg jéego yi, mu artu ma ne ma sax sama gis-gis ci kaw, ngir bañ a daw bopp te daanu. Ñu bare it ñi nekkoon di yéeg ca yéeg gu xëcc ga daanuwoon laata ñuy jot ci kaw.”
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“Muju mujj, nu jot jëf ju mujj ji, te taxaw ci kanam bunt bu nekk. Foofa sama ngindikat santaane ma ma bàyyi lépp lu ma àndaloon ak man. Bég rek laa leen tëj ci suuf; mu ubbi bunt bi, daldi ma wax ma dugg. Ci benn saa ma taxawoon ci kanam Yeesu. Amul woon benn njeexital ci xam ga kanam googu gu rafet. Moom jëfandikookat gu baax ak nguuru googu, kenn kudul Moom rekk la man a am boobu. Bi ay xoolam daldee tëdd ci man, ci saa si laa xam ne xam na bu baax bépp xew-xew bu aju ci sama dund ak bépp xalaat ak yëg-yëg yu nëbbu ci biir sama xol.
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
«Maa ngi doon jéem a musal sama bopp ci seetluam, ndaxte dama feel ne manuma muñ ay bëtam yuuy xool bu baax ci sama xol; waaye Mu jegeñ ak mbégte mu rafet, te, bi Mu teggee loxoom ci sama bopp, Mu ne: “Bul ragal.” Kàddug baatam bu neex baal ma sama xol ak bànneex bu ko moo xamoon mukk. Dama nekkoon ak bànneex lool ba ma manul woon wax benn kàddu; waaye bi yëg-yëgu xol jële ma, dama daanu ba tëdd ci kanamam, ca ay tànkam. Bi may tëdd foofa, ba amul woon doole, ay seeni taaru ak ndam dañuy jaar ci sama kanam, te dafa mel ni agsi naa ci kaaraange ak jàmmu asamaan. Mujj, sama doole dellusi ci man, te ma jóg. Bëti Yeesu yu bëgg dañu nekkoon ba tey ci man, te mbégteem feesal sama ruu ak bànneex. Moomam dafa feesaloon ma ak ragal gu sell ak mbëggeel gu kenn mënul wax.»
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“Samay njiital bi ubbi bunt bi, te nun ñaar gépp génn. Mu santaane ma ma yóbbaat lépp lu ma bàyyi woon ci biti. Bi loolu jeexee, mu jox ma ab buum bu wert, ñu wërale ko bu baax. Mu digle ma ma teg ko ci wet wu sama xol, te saa su ma bëggee gis Yeesu, na ma ko génne ci sama dënn, ba noppi yaatal ko ba mu tolloo ak i ëppam. Mu artu ma ma bañ koo bàyyi muy wërale lu yàgg, ngir mu bañ a lacc, ba noppi jubbali ko diis. Ma teg buum ba ci wet wu sama xol, te ma wàcc ak mbégtey xel ca лестaar yu xat ya, di màggal Boroom bi te di wax ñépp ñi ma daje ak leen fan lañu mana gis Yeesu. Gént gi jox na ma yaakaar. Ci sama xel, buum bu wert ba dafa mel ni ngëm la te taaru ak yombug wéeruwante ci Yàlla tàmbalee leer ci sama ruu.” Testimonies, volume 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
Li dale kër gu nekk ci Exeter camp meeting bi ca 17 ut 22 ci weeru Oktoobar atum 1844, am na juróom-benn fukk ak juróom-benn fan. Juróom-benn fukk ak juróom-benn fan yooyu dañuy tegtal jamono ji ñu yéglee Midnight Cry bi, te ci bir misalu fukki janq ya, ñi doon yéglee ndawsa boobu ca jamono jooju dañuy tegtal ñi am diwlin, te ñi ko doonul yéglee ca jamono jooju amuñu woon diwlin.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
Ci léeb, séytane jaamono bi amoon na ci njëlbéenu waxtu bi ñuy yéex. Sey gi ci yoon amoon na, te gannaaw loolu ku nekk dellu këram, di xaar ba baay góor gi dogal ndax dafa yelloo ñu matal sey gi. Jëf ju ñaaw ci diggante jëkkëriin bu njëkk ak ñaareelu xew-xewu ci guddi diggante considérée nañu ko muy njaaloo. Waxtu bi ñuy yéex, baay góor gi moo ko tegoon ci xaar ngir gis lu xew ci jigéen ji di séy ci ab yoon. Ndax dafa ëmb?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Bi baay bi dogalee ne lépp baax na, taxawaayu guddi ga tàmbalee, te mu tàmbalee ci guddi ngir moytu tàngoor bu metti buy am bët-gànnaaru Falastin. Moo tax ndaw-yi tegu ci yaram jabar ji, maanaam janq yi ci léebu wax ji, dafa waroon ñu am seen làntër buleen ak seen diwlinu bopp, di xaar yuuxu guddi ga buy yégle ne taxawaayu dem ci céet ga tàmbali na, ndaxte guddi la war a ame. Ca Exeter, yuuxu guddi ga agg na, te am nga woon diwlin wu doy ngir taxawaay ga mbaa amoo ko woon.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
Bi ñu jógee Exeter ak ndigal li, daan nañu wone nit ñi ñu téye. Am na ci ñoom ñu am woon diw bu doy ngir dugg ci céetug séet bi ci 22 Oktoobar 1844, te am na ñeneen ñu ko amul woon. Ñaari-fukk ak juróom-benn fan yooyu dañuy tegtal ab jamono bu askanu Yàlla diñu téye ba ci bunt bu tëjju bu yoonu Dibéer bi. Su ñu amoon woon limu diw li war, dañu duggoon ci fégg ci Kàcc-Kàcc gu Gën a Sell gi. Sœur White dafa wone askanu Yàlla di dugg ci Kàcc-Kàcc gu Gën a Sell gi ci fan yu mujj yi, te ci taarixam bu njëkk gi, nekkoon na nattu buy dund mbaa dee, bi jëm ci dugg ci Kàcc-Kàcc gu Gën a Sell gi ci fégg. Ci fan yu mujj yi, téeméeri ak ñent-fukk ak ñeent junni ñi dees na leen nattu ngir xam ndax dañuy dugg ci Kàcc-Kàcc gu Gën a Sell gi ci fégg. Benn yoonaat itam, nattu buy dund mbaa dee la.
We will continue these things in the next article.
Dina ñuy wéyal mbir yii ci artikel bi ci topp.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
“Ci setal kërgu Yàlla ga, Yeesu doon yégle ndamam ci ay Mesiyaam, te di dugg ci liggéeyam. Kërgu Yàlla googu, ga ñu tabax ngir nekk kërug Dëkkandoogu Yàlla, dañoo ko jagleel ngir muy jàngalekat bu leer ci kanam Israyil ak adduuna si. Li dale ca jamono yu dul am ndoorte ba fàww, moo doon bëgg-bëggu Yàlla ne bépp mbind mu Bindkat bi bind, dale ca seraf yu leer te sell ya ba ci nit, nekk kërgu dëkkandoog Bindkat bi. Waaye ndax bàkkaar, nit ñi bañ a yokk nekk kërgu Yàlla. Xol nit ki, bi lu bon lëndëmloo ko te sobe ko, doonatul won ndamu Ki Yàlla ji. Waaye jaarale ko ci soloo Doomu Yàlla ci nit, mat na pexe Asamaan. Yàlla dëkk ci nit, te jaarale ko ci yiwu musal bi, xolu nit delluwaat a nekk këram. Yàlla dogaloon na ne kërgu Yàlla ga Yerusalem nekk seede su sax ci yoon wu kawe wi ubbeeku ci baken bu nekk. Waaye Yawut ya xamuwuñu solo jumtukaay ba ñuy xool ak réy-réy lool. Joxewuñu seen bopp ngir ñu nekk ay kër yu sell ngir Xelu Yàlla ji. Àlluwa kërgu Yàlla ga nekk Yerusalem, ya fees ak coowlu jaay-jaay ju sellul, dafa mel ni dëgg-dëgg kërgu xol bi, bi ñu sobe ak nekkug bëgg-bëggu yaram ak xalaat yu sellul.”
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Bi Yeesu di setal kër Yàlla gi ci jaaykat ak jëndkat yu àddina si, mu yégle woon ay ndigalami ngir setal xol wi ci soxlay bàkkaar,—ci bëgg-bëgg yu suufe yi, ci bëgg-sa-bopp yu bëre yi, ci jikko yu bon yi, yiy yàq ruu. Malasi 3:1–3 ñu ko tudd.” The Desire of Ages, 161.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Yonent bi ne: “Gis naa beneen malaaka wàcc ci asamaan, yor kàttan gu màgg; te suuf si leer ak ndamam. Mu wax ci doole ak baat bu dëgër ne: Bàbbilon bu màgg bi daanu na, daanu na, te mu nekk kërug rab yi” (Revelation 18:1, 2). Lii mooy benn yégle bu malaaka ñaareel bi joxe woon. Bàbbilon daanu na, “ndaxte moo naanloo xeet yépp biiñu meramu njaloom” (Revelation 14:8). Lan mooy biiñ boobu?—Ay jàngale yu dul dëggam. Moom jox na àddina bi bésub noflaay bu dul dëgg te wuutu ak Sabatub ndigalu ñeenteel bi, te delluwaat na fen bu Seytaane jëkk a wax Hawa ci Eden—ne ruu am na duggu-géej gu ci jumtuwul. Bari njuumte yu mel noonu la siiwal ba sore, “di jàngale ndigali nit ñi muy njàngale yu xam-xam” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Bi Yeesu tàmbalee liggéeyam gu feeñ ci kanamu mbooloo mi, moos na Kër Yàlla gi teeral ko ci sosam gu xasaw te yàq a màgg. Te ci biir jëf yi mu mujje a def ci liggéeyam, am na ñaareelu mosalug Kër Yàlla gi. Noonu itam, ci liggéey gu mujj gi ngir artu àddina si, ñaari woote yu wuute ñu ngi leen di def ci kërkàng yi. Yégleb malaaka ñaareel bi mooy ne, ‘Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte mooy ki naanloo xeeti xeet yépp biiñu biiñam buy indi merum njalooam’ (Revelation 14:8). Te ci xaacu bu réy bi ci yégleb malaaka ñetteel bi, dégg nañu baat buy jóge asamaan ne, ‘Génnleen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay musibaam. Ndaxte ay bàkkaaram agsi nañu ba asamaan, te Yàlla fàttaliku na ay njubam’ (Revelation 18:4, 5).” Selected Messages, téere 2, 118.