For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?
Diir na lu yàgg, te dëgg-dëgg dale ko ca saa si gannaaw 9/11, dañuy jàngale ak sax ne àtteb ñi dund tàmbalee na ca 9/11. Xam nanu dëgg bii jaar ci bari seede yu Bíbbal bi, yi ko dëgërël woon jëmale ko ci yoonu seetaan yu yemul dara. Li dale ci sulet 2023, xam nanu lu gën a bari ci mbirum àtteb ñi dund, mi tàmbalee ca 9/11, moo gën a yaatu ndax faramfàcce yi nu gisoon lu gàtt gannaaw 9/11. Lu tax àtteb ñi dund tàmbalee ca 9/11? Lan mooy àtteb ñi dund ci kaw yoonu Bíbbal bi?
In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.
Ci njëkk xaaj bi ci téereb Peeñ gi, melokaan wu mag wi ñu xàmme ci Kirist mooy ne mooy Alfa ak Omega, Njàlbéen ak Jeexital, Ki jëkk ak Ki mujj. Mu joxe misaal bu leer bu boppam ci jikko jooju, bi Mu santaane Yowaana mu bind yëf yi nekkoon, te ci def noonu Yowaana dina doon itam bind yëf yi di ñëw. Yeesu dafa mas a wone jeexital bi ak njàlbéen bi. Loolu mooy li Mu doon.
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
Biibël bi wax ne Yeesu mooy Kàddu gi. Téere bu jëkk bi nekk ci Biibël bi, Génèse, tekki na “njàlbéen.” Téere bu mujj bi ci Biibël bi mooy téereb Révélation, te dëgg yi ñu jëkk a wone ci téereb Génèse, ñu de leen ci téereb Révélation. Génèse mooy Alfa, te Révélation mooy Omega, te ñoom ñaar bennandoo mooy Kàddu gi, te Kàddu gi mooy Yeesu, mi di Alfa ak Omega. Sàkkug Yàlla, walla turam, bindees na ci biir bépp xaaj bu kóolute biibël bi. Sàkku googu firndeel na ne leer gi nekk ci xaaj boobu mooy dëgg.
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
Su fekkeb benn xarala buy waxu yonent bu nekk gënawewul màndarga Yàlla, maanaam turam, maanaam jikkoom; kon, fekke boobu jubul. Am na yeneen natt yu war a jëfandikoo bu ñuy tekki Kàddu yonent yi Yàlla, waaye benn natt bu nit man a jëfandikoo, war nañu ko sàkk ci Kàddu Yàlla. Su fekkee amul natt yu nit defar, tekkig yu nit defar dinañu gëna néew. Kon nag, lu tax? Te lan? Ndax àtteb Bibil bi ci kaw ñi dul dee, bi tambalee ci 9/11?
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
Ba Kirist mi ngi indi boppam ci téereb Peeñ gi, mi ngi wax ne mooy njàlbéen ak mujjaay bi, te mu jëfandikoo yonent bi Yowaana ngir melokaan li nga xam ne mooy benn mbir ci xarekteram wone li mu tekki. Mu santale yégleb téere bi bépp ne mooy peeñu boppam. Mu santaane Yowaana mu bind li nekkoon ca àddinaam Yowaana booba, te ci loolu Yowaana dafa doon a bind li dina am ci mujjug àddina bi. Yowaana bokkoon ca fukk ak ñaar ñi di njit ci njàlbéenu kërceen ga, te noonu Yowaana dafa melokaan mujju kërceen ga, gi ñu teewal ci ñaar-ñeent-fukk ak ñeent-junni ñi ak mbooloom mag mi nekk ci Peeñu gi, saar ñetteel.
The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.
Lii mooy xel mi ci Biibël bi di wax: Yeesu mooy Kàddu gi, ci moom la ñépp ak lépp juddoo; mooy Kàddu ga nekkoon ak Baayam lu yàgg yàgg, te moom itam mooy Biibël bi, ndaxte mooy Kàddu Yàlla. Jëfandikukat bu njëkk bu melow Kirist mi ñu tàmbalee feeñal ci bataaxal bu mujj bi ci Kàddu Yàlla mooy ne, dafa wone mujjug mbir ak njàlbéenu benn mbir boobu. Su dëgg gii jëm ci melow Yàlla jëfeesuñu ko ci njàngum nit ci Biibël bi, duñu man a xam dëgg-dëgg lan mooy àtteb ñi dul dee, ak lu tax mu tàmbalee ci 9/11, te gën a am solo, lu tax mu ngi bëgg a jeex.
As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.
Ni misaal ci njàngatug Alfa ak Omega, Israayil gu yàgg ga di misaal Israayil gu bees, te loolu mooy dëggu waxi yonent yi te manees na ko itam wax ne Israayil gu dëggër gi di misaal Israayil gu xel mi. Naka la ñu ko man a waxee, Israayil gu yàgg gu dëggër ak Israayil gu bees gu xel am nañu jaar-jaaru tàmbali ak jaar-jaaru muj. Ñetti ci ñeenti jaar-jaar yooyu nekk nañu ba noppi ci jamono ji weesu, te léegi nu ngi nekk ci ñenteel baat bi ak muj gu mujj gi.
The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.
Ñetti jaar-jaar yu wees yi diir nañu ñetti seede yu maas yi ci mboolem xeetu jamono mujj gi ci taarixu suuf. Ñetti jaar-jaar yu wees yooyu moo xamale xeetu nit gi téere Apokalips bi di bind ni mooy ñaar-fukk ak ñeent junni. Am na yeneen xëtu taarix yu yonent yi itam yu wax ci ñaar-fukk ak ñeent junni, waaye limu ñaar-fukk ak ñeent junni bi dafay yor misaalu yonent buy won ne ñaar-fukk ak ñeent junni ñooy ñi yonent yi diir nañu leen ci njaxlafal diggante fukk ak ñaar xeetu Israyil bu yàgg ba noppi te di dëgg, ak fukk ak ñaar taalibe yi ci Israyil bu xel bu jamono jii.
As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.
Ni beneen misaal bu Alpha ak Omega, ñetti malaakam yi nekk ci Yeesu ma wax ci Kàddug Yàlla gi ci Sàccu ñatt-fukk ak ñeent, dañuy tegtal jaar-jaari tàmbali ak jeexital. Yëngu-yëngu Millerite mooy tegtal jaar-jaari tàmbali bu ñetti malaaka yi, te yëngu-yëngu ñaar-fukk ak ñeent junni ak ñeent téeméer ak ñeent-fukk ak ñeent ñaar-fukk ak ñeent junni (144,000) mooy tegtal jaar-jaari jeexital ci yégleb malaaka bu ñetteel bi. Yëngu-yëngu alpha yi yégle woon ubbi bi ci àtteb seetkat bi ca 22 Oktoobar 1844. Yëngu-yëngu omega yi yégle woon ubbi bi ci àtteb ñi dul dee yi, te dañu jàngale ne tàmbaliwaayam mooy 9/11.
A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.
Ñetteelu alfa ak omega buy man a nga ména dëggal ndax ndimbalu wax ju Xel mu Sell mi, mooy ne ca njàlbéen ga, ca yokkute alfa bu waa Miller yi, léebu fukki janq ya am na yoon ci yoon ba ci beneen araf. Rakku jigéen White mooy mel ni moom moo xamale jaar-jaaru waa Miller yi ci téere bi, The Great Controversy, ci anam wi léebu boobu di mat ca jamono jooju. Moom day jàngale ne yokkute omega bu ñetti-fukki ak ñeenti junni nit ñi itam dina matal léebu fukki janq ya yoon ci yoon ba ci beneen araf. Ñetti seede yu gàtt yu Kirist di xamale ne muj gi méngoo na ak njàlbéen ga.
At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.
Ca njëkku Israayil gu yàgg ba, Boroom bi dugg na ci kóllëre ak Ebere yi, te loolu feeñ na ci deretu bi ñu tàkke woon ci bunt yu wet yi; te loolu mooy, ci dëgg-dëgg, jëfandikoo bu njëkk bi waxee Yuuxu Guddi ci Kàddu Yàlla. Sóobu ndox mooy misaal u njëkk ci diggante kóllëre ak Almasi, te Pool jàngal na nu ne Ebere yi génn Misra, ñoom ñépp, sóobu ndox nañu “ci Niir wi” ak “ci Géej gu Xonq gi.” Bi ñu weesu géej ga, ñu may leen manna, te loolu, ci yeneen mbir ak yeneen, misaal la ci Noflaay bu juróom-ñaareel bés bi, ci wàllu ne nattu la.
The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.
“Manne” mooy seen jëfandikookat bu njëkk, te ba ñu laank seen fukki jëfandikookat bu mujj bi, bi ñu bañee yégleb Yosuwe ak Kaleb, Boroom bi nag bañ na leen noonu ni ay nitam yu kóllëre, te mu dugg ci kóllëre ak Yosuwe ak Kaleb. Bi ñuy agg ci suuf su ñu digoon, xew-xewu xaraf gi ñuy wax xaraf xolal dëgërul woon ci kaw góor ñi ñu juddoo ca ñaar-fukki at yi, ndaxte xew-xew boobu jeexoon na ca réerug Kades, te ñu delloo ko ca Kades, tuuti laata dugg bi. Loolu mooy mandarga Alpha ak Omega.
The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.
Ñaar-fukk yi ñent-fukk ci màndiŋ mi tambalee na ci ñàkk dégg ci yégle Yosuwe ak Kaleb, te mu mujje ci ñàkk dégg ba Moyis dóor Doj wi, ba tax mu wonee baatinu Yàlla ak liggéeyam ci anam yu jubul. Njëlbéen Israayil gu yàgg gi dafa melal mujju Israayil gu yàgg gi.
At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.
Ci mujj Israayil gu màgg ma, Yeesu, ni «Ndaw liñu yónni ngir Kóllëre gi» ci Saaru Malasi ñetteelu xaaj ba, ñëw na ngir dëggal «kóllëre gi» ak ñu bare benn ayu-bés, ngir matal li ci Saaru Daniyel juróom-ñeenteelu xaaj ba wax. Niki Ndaw liñu yónni ngir Kóllëre gi, Kirist dugg na ci kóllëre ak mbooloom gëmkat yu Kiristaan yi ci jaar-jaar boobu sax fu Mu weesu woon askanu kóllëre gu njëkk gi. Ci ndoorteelu Israayil gu màgg bi, ba mu doon askanu Yàlla gu kóllëre, Boroom bi weesu na woon askan wu njëkk wu kóllëre te duggal seen bopp ak askan wu bees wu tànn. Loolu la defaat léppam ci mujjug Israayil gu màgg bi.
A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?
Meneen mooy misaal bu kóllëre, te dale ci juddug Kirist ba ci yàqug Yerusalem ci 70 AD, yëgleb wax ji di wone bëgg-bëgg bu yokkute ci tasug séy bu Yàlla def ak Israayil gu mag ga, gu dëgg-dëgg. Kon nag, kañ la tas gi duggon ci doole dëgg, ndax ci juddugam, mbaa ci dee ngam, mbaa ci sànni xeer Istefan, mbaa ci yàqug Yerusalem?
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
“Ci biir yooyu, jaamkat yu jóge ci xeet yépp daan nañu seet kër yàlla ga ñu jébbaloon ngir màggal Yàlla. Dafa fees ak wurus ak doj yu jafe-jafe, te moo nekkoon gis-gis gu rafet te màgg. Waaye Yehowa nekkatuloon fa ci boobu kër gu taaru xéewal. Israayil, ni xeet, dafa tas boppam ak Yàlla. Bi Almasi, ci mujjug liggéeyam ci suuf, xoolé woon bi mujj ci biir kër yàlla ga, mu wax ne: “Xoolleen, seen kër bàyyi na leen mu nekk neen.” Matthew 23:38. Ba keroog ba, daan na woowe kër yàlla ga “këru Baayam”; waaye bi Doomu Yàlla génnee ci yooyu miir, ndamu Yàlla dindiwoon na ba fàww ci kër ga ñu tabaxoon ngir màggalam.” Acts of the Apostles, 145.
The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.
Bés bu xew ci ginnaaw dugg gu màgg ga, Almasi wax na ne kër Yawut ya dafa neen; te tas gi jeex na. Kon nag, tas gi mat na ba jeex bi jant baa suuxee ci bésu dugg gu màgg ga.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!
«Yerusalem mooy woon doomam ci ay yërmandeem, te ni baay bu lewet di jooytu doomam buy réer, noonu la Yeesu jooye woon ndax dëkk ba mu bëgg. Naka laa la man a bàyyi? Naka laa man a gis nga jébbalu ci alkande? Ndax war naa la bàyyi nga dem ba feesal kaasu sa moytu? Benn bakkan am na solo bu mel ne, bu ñu ko méngale ak kóllëre yi, àddina yu bare di suufeeku ba nekk dara; waaye fii, xeet wépp a doon réer. Bu jant buy suux ci sowwu jant bi weesoo ba nëbbu ci asamaan si, bésu yiwug Yerusalem dina jeex. Bi mbooloo mi taxawee ci kaw tundu Olivet, gëstu ba taxuloon ba noppi ci Yerusalem ngir mu tuub. Noonu la malaakam yërmande bi doon ubbi ay laafam ngir wàccée ci gàngune gu wurus gi, te jox yoon àtte ak mbugël buy ñëw gaaw. Waaye xol bu mag bu mbëggeel bu Kirist dafa doon sax a ñaanal Yerusalem, mi xeeboon ay yërmandeem, xeeb ay artoom, te doon waajal a soos ay loxoom ci deretam. Su fekkee ne Yerusalem tuub na rekk, taxul woon ba noppi. Bi leer yu mujj yu jant buy so ci sankuwoon ci kaw kër Yàlla ga, ci kaw tur yi ak njàkka yi, ndax amul woon benn malaaka bu baax buy jiite ko ci mbëggeelu Musalkat bi, te dindi ay mbugëlam? Dëkk bu rafet te sellul, mi sànni ak ay xeer yonent yi, mi weddi Doomu Yàlla ji, mi doon tëj boppam ci ay jéngu jaam ngir bañ a tuub,—bésam bu yërmande dafa doon jeex ba ci tuuti!»
“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.
“Waayeetiat, Xelmu Yàlla waxaat na ak Yerusalem. Bala bés bi di jeex, beneen seede joxees na ci Kirist. Baatu seede bi yékkati nañu ko, muy tontu woote gu jóge ci jamono ju weesu jëm ci kàddug yonent. Su fekkee ne Yerusalem dégg na woote bi, su nanguée Musalkat bi di dugg ci bunti yi, man naa ba tey mucc.”
“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:
Ay xibaar agsi na ci njiit yi nekk Yerusalem ne Yeesu di jege dëkk ba ànd ak mbootaay gu réy. Waaye amuñu benn teeru ngir Doomu Yàlla. Ci ragal lañuy génn ngir dajeek moom, yaakaar ne dinañu tas mbooloo ma. Bi taxaw gi di waaj a wàcc Tundu Oliw ya, njiit yi dog ba. Ñu laaj li waral mbégte mu yëngu tey xumb. Bi ñuy laaj naan: “Kii kan la?” taalibe ya, fees ak ruu wax ju joge ci Yàlla, tontu nañu laaj boobu. Ci ay kàddu yu neex te am doole, ñuy delloo wax profesi yi jëm ci Kirist:
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
« Aadama dina leen ne, mooy askanu jigéen ji di dëj boppu janq bi. »
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
«Laajal Ibraayma, moom dina la wax ne: “Malkisedeg Buur bu Salem,” mooy Buur bu Jàmm.» Njàlbéen ga 14:18.
“Jacob will tell you, He is Shiloh of the tribe of Judah.
“Yàqub dina la wax ne, Moom mooy Silo gi ci xeetu Yuda.
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
«Esayi dina la ne, “Imanuwel,” “Kéemaan, Boroom xel mu xóot, Yàlla ju Kàttan ji, Baay bi dul jeex, Buurub Jàmm.”» Esayi 7:14; 9:6.
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
«Yeremi dina leen: Sëtu Daawuda, “Boroom bi mooy Sunu Njub.”» Yeremi 23:6.
“Daniel will tell you, He is the Messiah.
« Danyeel dina la wax ne mooy Almasi bi. »
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
“Osé bi leen ne, Moom mooy: «Boroom bi Yàlla jiitu mboolem dal yi; Boroom bi mooy turam guñu di fàttaliku ko.» Osé 12:5.”
“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.
«Yaxya Mi Sóob bi dina leen wax ne, Moom mooy “Xar mi Yàlla, miy yóbbu bàkkaaru àddina si.”» Yowaana 1:29.
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Yexowa bu mag bi wax na ci Ay gangam ne: ‘Kii mooy Sama Doom ju ma bëgg.’” Matye 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Nun, ay taalibeem, danu yégle ne: mooy Yeesu, Almasi bi, Buurug dund, Ki jotale àddina si.”
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
«Te buur bi ci kàttani lëndëm gi nag, nangul Ko, naan: “Xam naa ku nga doon, yaw Yaay Sellu Yàlla bi.” Mark 1:24.» The Desire of Ages, 577–579.
The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.
Jàngoro béggeel bu Kàddug Yàlla yi wax ci duggub Kirist gu màgg ga dafay mel ni jàngoro bi cry bu guddi gi doon ci jamono ji ñuy wax Millerite. Xët wi nu jële ci Sister White mi ngi wone ne bi dugg ga tàmbalee, nit ña daan nañu ci yéene gu Xelum Sell mi, te gannaaw loolu Kirist taxaw ba jooytu Yerusalem. Gannaaw loolu mu yokk dugg ga, te ci kaw loolu njiiti Yawut yi daje ak moom. Bëgg naa teqale yenn melokaani nettali bii ngir man a ràññee waymark yi ñuy delloo ci jàngorob Millerite yi. Waaye bala loolu, bëgg naa wax benn poñ ci mbirum tàmbali ak jeexital. Li nu leen aji ci Sister White mi ngi tegu ci mujju benn aaya, te ubbi gi ci topp mi ne lii.
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
“Krist bokk ga ak ndam ci Yerusalem mooyoon benn melokaan gu leerul bu feeñaloon ñëwam bi muy dellusi ci niir yi ca asamaan ak kàttan ak ndam, di ci diggante ndamalu malaaka yi ak mbégte ga gaayi Yàlla yi. Booba la kàdduy Krist yi mu waxoon saraxalekat ya ak Farisen ya di mat: ‘Dingeenuma gisati gannaaw léegi, ba kera ngeen naan: Yaw miy ñëw ci turu Boroom bi, barkeel nga.’ Matthew 23:39. Ci gis-gis gu yonent, ñu won Seŋaariya bés boobu bu ndam bu mujj ba; te gis na it yoonal ña ñëw ba njëkk ba bañoon Krist: ‘Dinañu xool ci Man, man mi ñu jamoon, te dinañu ko jooy ni nit kuy jooy doomam ju góor ju njëkk rekk, te dinañu metti ngir moom ni ku nekk ci naqar ngir doomam bu njëkk juddu.’ Zechariah 12:10. Xew-xew boobu la Krist gisoon lu jiitu ba mu xool dëkk ba te jooy ci kawam. Ci yàqute gu jamono jiwu Yerusalem, gis na fa alag gu mujj gi ci askan woowu ñi tooñoon deretu Doomu Yàlla.”
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
“Talibey yi gisoon nañu bañ-bañ bu Yawut ya amoon ci Kirist, waaye xamaguñu woon tey ni loolu di jëm. Xamaguñu woon itam dëgg xaalisub Israayil, te seetaluñu woon mbugal mi wara dal Yerusalem. Loolu la Kirist ubbeel leen jaarale ko ci njàngum jëf ju am solo.”
“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.
“Woote gu mujj ci Yerusalem nekkoon na ci neen. Saraxalekat yi ak kilifay yi dégg nañu baat bu yóbbal bu jamonoy weesu doon dellusi ci gémmiñu mbooloo mi, ngir tontu laaj bi ne, ‘Kan mooy kii?’ waaye nanguwuñu ko ni baatu Sellal gi. Ci mer ak yéemu, ñu jéemoon nañu noppi mbooloo mi. Am na woon officier yu Room ci biir mbooloo ma, te seeni noon jiiñ nañu leen Yeesu ni moom moo jiiteb ngànnaay. Ñu waxoon ne mu ngi bëgg a jël moom kër Yàlla ga, te nguuru ni buur ci Yerusalem.” The Desire of Ages, 580.
The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”
Njàng mi ma bëggul woon a ñàkk mooy ne Duggu gu Ndaw gi Kirist ci Yerusalem melalul rekk Yuuxu Diggante guddi gi ci nettali jëfandikookat Miller yi, waaye itam mu ngi tegtal jeexital àddina bi. Moom am na lëkkalekaay ak dellusi Kirist ci tàmbali miilenium bi ci Kapituuru ñaar-fukk bu Téereb Peeñ mi, te itam ak dellusiam ak Yerusalem gu Bees ga ci jeexital miilenium bi. Itam am na lëkkalekaay ak dee ga ñaaw ñi ci ñaareel dikkam, ak atteb mujj gi ñu di jot ci jeexital miilenium bi. Ubbi xët wu mujj wa nee na: “Wooteb mujj wa ci Yerusalem dafa neen. Saraxalekat ya ak njiit ya dégg nañu baatub waxkat bu yonent bu jamono yu weesu yi, mi mbooloo mi delloo, ci tontu laaj bi ne, ‘Kan mooy kii?’ waaye ñoom nanguwuñu ko ni baatub xel mu Sell mi.”
The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.
Woote gu mujj ci neen, te neen googu dafa mel ni “baat bi ci waxi Yàlla yi dëgër ci jamono ju weesu.” Mbooloo mi ci bésu Kirist dafa bañ seen waxtaan bu mujj, ndaxte dañoo bañ xelal Yirmiya ngir dellu ci yoon yi yàgg. Te itam dañoo bañ naxalin “rëdd ci kaw rëdd,” ndax taalibe yi tontoo woon laaj bi naan “Kan mooy kii,” dajale ay seede yu bari, rëdd ci kaw rëdd, fii tuuti, fale tuuti.
When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.
Bi Kirist di tàmbalee dugg ci Yerusalem, Mu taxaw ci yoon wi. Loolu tàmbalee ak matug yeneen wax ju Yàlla waxoon, ba taalibe yi jël mbaam bu ndaw bi ngir Kirist war cee war. Moom mii masula war mala, te mala ma itam kenn masul cee war. Xel mi nekk ci mbir mi di won kéemaan, ndax ban mala moo nangg nit ku koy war bu jëkk, te kan la xam ni muy saytu war mbaam bu masul a waroo? Lii mel na ni waa Filistiin yi defee sarax ci kaw gaal ga, boole ko ak Gàkku bi, te ñu yokk ca ñaari nag yu am doom yu ñuy nàmpal, te yu masul a wommat gaal, te ca saa sa ñu bàyyi seeni doom, tàmbali yoon wi ngir delloo Gàkku bi ca waa Ebrë yi. Gàkku bi mu ngi ci yoon wa jëm Yerusalem, te bi Daawuda finalmente ko duggalee Yerusalem, mu fee melaloon duggug ndamalu Kirist.
Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.
Bi Kirist jiitu ci mbaam ma, nit ña tàmbalee tëral yoon wi ak seen yére, di dagg garabi tàndarma, te xaacu yi di yëgle naan: “Osanna ci Doom Daawuda bi: Ku barkeel mooy Ki ñuy ñëw ci turu Boroom bi! Osanna ci kaw gi gëna kawe!” (Macë 21:9) Njiit yi daan nañu ko, te ñu woo Yeesu ngir mu noppi mbooloo ma. Ñu demaat, te Yeesu taxaw di jooy ngir nit ñi sànku, Yerusalem di seen firnde. Gannaaw loolu, yoon wi kontine, te njiit yi delluati seetlu, di laaj ak doole kan mooy Yeesu. Noonu taalibe yi tontu ak seede bu yonnee yi, xët ci kaw xët.
The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.
Jaar-jaariñ bi nu ngi fii di xalaat, dees ko jiitewoon ngir ndekkitel Lasaar, mi màndargaal njaaxle bu njëkk bi ci rëddoo yonent bi ñu misaal ci léebu fukki janq. Te itam dees ko jiitewoon ngir li Ussa laaloon Kàrceg Yàlla ga, ci rëddoo duggu bu ndam bu Daawuda dugge Yerusalem. Njaaxle bu njëkk bi dafa ànd ak waxtu yàgg, te Kirist yàgg na ba noppi bi mu njëkk a dégg ne Lasaar dafa feebar, ni noonu itam Daawuda yàgg ba noppi, bàyyi Kàrceg gi fa Ussa deewee, ba keroog mu dellu jëlati ko. Lasaar dee na, te gannaaw loolu ñu dekki ko. Lasaar mooy ki gannaaw loolu jiite mbaam mi Yeesu war ba dugge Yerusalem.
In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.
Ci jaar-jaarub Millerite, ñaareelu malaaka mi agsi na ca 19 Awril 1844, ca njëkk njàqare ga, te loolu moo fésal njàlbéenu waxtu bi mu yàgg. Gannaaw loolu, Samuel Snow tàmbalee yokk ndànk-ndànk ndigalug Yuuxu Diggante Guddi. Yokkute gu ndànk-ndànk gu ndigal googu dañuy ko tektale ci duggub Kirist ci Yerusalem. Yoonu yokkute liggéeyu Snow wi itam dañuy ko tektale ci doxinu Kàrceg Kóllëre gi, dàqee ci Filiste ya, ba ca wot wa, ba ca Uzza, te mu mujje ca Yerusalem.
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
Dugg bi am na ak yégleb askan wi bi nit ñi waxee Kirist mu neel mbooloo ma, topp na ci Kirist di jooy, gannaaw ga yégleb taalibe yi bi nit ñi dëgër te bañ a dégg laajee ku Kirist doon. Woneg xel mu sell mi ci askan wi, mi jur woon jëfandikoo bu njëkk bi nit ñi dëgër te bañ a dégg waxee, dellu na ci taalibe yi ba ñu juree “rëdd ci kaw rëdd” mbooloom seede yu yonent yu bare yu jóge ca jamono ju weesu ja. Bi jant bi soobee bés booba, Israyil gu yàgg gi dafa tas ak Yàlla.
In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.
Ci nettali njàngale gi dañu xam ne taalibey bi nekkuñu ci “xam bu mat ci mbugal mi war a dal Yerusalem.” “Mbugal” mi waroon a “dal Yerusalem” feeñaloon nañu ko taalibey bi jaarale ko ci “jëfandikoo njàngum waññ ku am solo lool.” Njàngum waññ ku am solo lool mooy woon rëbb garabug figg bi. Yàqute Yerusalem, gi taalibey bi mënuñu woon a xam ba noppi, feeñaloon na ko ci rëbb garabug figg bi, te itam ci léebu bi Kirist jàngale woon bu njëkk ci mbirum garabug figg bi.
“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.
“Art bi mooy atul ci jamono yépp. Jëf ji Kirist def, bi Mu rëbb garab ga doonte ne ay kàttanam mooy a ko bindoon, tax na mu nekk art bu jëm ci mboolem kërk yi ak mboolem Kiristen yi. Kenn manul dund yoonu Yàlla te diul topptoo ñeneen. Waaye am na ñu bare yu dul dund dundug yërmande ak bañ bopp bu Kirist. Yenn ñi defe ne seen bopp ay Kiristen yu rafet, xamul ñu lan mooy liggéeyal Yàlla. Dañuy xalaat te jàng ngir neex seen bopp. Seen jëf yépp jëm rekk ci seen bopp. Jamono am na njariñ ci ñoom rekk ba ñuy mana dajaleel seen bopp. Ci mboolem mbir yi ci dund gi, loolu lañuy jublu. Du ngir ñeneen waaye ngir seen bopp lañuy liggéeyal. Yàlla bind na leen ngir dund ci àddina bu war a am liggéeyu bañ bopp. Mu waxoon ci xelam ne dañu wara dimbali seen moroomi nit ci bépp anam bu mën a nekk. Waaye seen bopp rey na lool ba duñu gis dara ludul moom. Dañu bokkul ak nit ñi. Ñi dund noonu ngir seen bopp mel nañu ni garabu figg ba, bi wonne woon bépp melokaan, waaye amul woon meññent. Dañuy sàmm dayo yu màggal Yàlla, waaye toob ak ngëm amuñu ko. Ci seen waxin, dañuy teraangaal yoonu Yàlla, waaye déggal amul. Dañuy wax, waaye duñu ko def. Ci àtte bi mu waxoon ci kaw garabu figg ba, Kirist wone na ni naafeeq gu ñuul seey ci ay bëtam. Mu yégle ne bàkkaarkat bu feeñ moo gën a ñàkk tooñ moom mi doon wax ne dafay liggéeyal Yàlla, te indiwuñu meññent ngir ndamam.”
“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.
«Léebug garab figg bi, bi Kirist waxe woon bala muy dem Yerusalem, am na woon jëfandikoo gu jub ak njàngale bi Mu jàngale ci baña barkeel garab gu amul meññent.» The Desire of Ages, 584.
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
Gannaaw jëfandikoo gu mujj gi ak njiiti ya, Yeesu dëppook na ngir ñaan guddi gi yépp; ba suba si nag, bi mu doon jaar ci garab gu figg ga, mu rëbb ko.
“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.
“Dund jamonul garab yi meññ moo tax woon fig bu mat, ndaxte ci yenn bérab rekk la loolu doon am; te ci kawi suuf yi nekk wër Yerusalem, ñu manoon a wax dëgg ne, ‘Jamono ji ñu bëgg fig amagul woon jot.’ Waaye ci tool ba Yeesu dikkaloon, benn garab feeñoon ne mu jiitu na yeneen yépp. Moom dafa weesuwoon ba fees ak xob. Ndaxte ci dundin garabu fig la bokk ne, bala xob yi ubbi, doom yi di sax di feeñ. Moo tax garab googu gu fees ak xob doon joxe ndigël ne am na doom yu màgg bu baax. Waaye melokaanam dafa nax. Bi Yeesu seetee ay cariitam, tambalee ca suufu car ya ba ca kaw ga gën a kawe, gisul woon ‘dara ludul xob.’ Moom dafa doon mbubb mu fees ak xob ngir won seen bopp rekk, te dara weesu ko.”
“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’
“Kirist wax na ko añs bu metti te yàqu ci kawam. Mu ne: ‘Ku ci lekk meññeefati ba fàww du kenn daraati.’ Ci suba si ci topp, bi Musalkat bi ak ay taalibeem di dellu jëm dëkk baat bi, cari garab yi wowee ak xob yi wow ba daanu nekk nañu lu ne jàpp seen xel. Piyeer ne: ‘Sang bi, xoolal, garab figg ba nga rëbbaloon wow na ba noppi.’”
“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.
Jëf ji Almasi def ci rey garab gu fig bi yéem na taalibé yi. Ci seen xel, dafa mel ni bokkul ak ay yoonam ak ay jëfam. Yoon wu bari dégg nañu ko di wax ne ñëwul ngir daan àddina, waaye ngir àddina man a mucc jaarale ko ci moom. Fàttaliku nañu ay waxam: “Doomu nit ki ñëwul ngir alag bakkanu nit ñi, waaye ngir musal leen.” Luug 9:56. Jëfam yu yéeme yi defees na leen ngir delloo, du ngir alag mukk. Taalibé yi xamoon nañu ko rekk ni Ki delloo, Ki wéral. Jëf jii taxawoon na boppam. Lan moo doon njariñam? loolu lañu laajoon.
“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.
Yàlla «bëgg na yërmande.» «Ni ma dundee, wax na Boroom bi Yàlla: amuma bànneex ci dee gu bonkat bi.» Mikée 7:18; Esékiel 33:11. Ci moom, liggéeyu alag ak yégle mbugal mooy ab «liggéey bu nekkul ci ay yoonam.» Esayi 28:21. Waaye ci yërmande ak mbëggeel la di dindi muur gi ci kanamu ëllëg, te feeñal nit ñi njariñu yoonu bàkkaar.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.
“Nattug garab gi miis gu baad na dafa doon léeb bu ñu jëfandikoo ngir leeral dëgg. Garab gu amul meññ googu, te di won ay xobam yu reyréy ngir nax nit ñi ci kanamu Kirist, meloon na xeetu Yawut ya. Musalkat bi bëggoon na wone taalibeem yi lu tax ak ni mbubbal Israayil di wóor. Moo tax mu solal garab gi melokaan yu jëm ci ngëneel, def ko muy waxkat dëggu Yàlla. Yawut ya feeñoon nañu nekk ku bees ci biir xeet yépp, di wax ne ñoom ñoo dëggal Yàlla. Moom dafa leen woonaloon yërmandey gu sax ci anam gu xeel, te ñoom it di sheeg ne ñoo gën a jub ci xeet yépp. Waaye mbëggeel addina ak bëgg-bëggu alal dafa leen yax. Da ñoo réere ci seen xam-xam, waaye xamul woon nañu li Yàlla laaj, te nafeesoon nañu ci naaféq. Ni garab gu amul meññ ga, ñoom it da ñuy yaatal seen cari xob yu nax ci kaw, mel noonu reyaay ci gis-gis ak rafet ci bët, waaye duñu meññ dara ludul ‘xob rekk.’ Diiney Yawut yi, ak kër-gu-màgg gu yéeme gi, ak saraxal yu sell yi, ak sarxalkat yi sol kaala, ak toppandoo yu am solo yi, dëgg la ne dafa rafet ci bitim-rew; waaye suufeel, mbëggeel, ak jëf ju baax ci moroom dafa ñàkk.” The Desire of Ages, 581, 582.
We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”
Nun noogu woon ñaari laaj yu nu tàmbalee yokk, te nu ngi ci yoonu tontu leen. Laaj yooyu dafa nekkoon naan: «Lu tax àtteb ñi dul dee tàmbalee ca 9/11? Lan mooy àtteb ñi dul dee ci Biibël bi?»
The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.
Ay xët yu néew yi ci waxi yonent yi nu bëgg a samp fii, seeni seede yu Yàlla ci Mbind mi lañu nekk ci mbirum àtteb ñi dund. Xët yooyu ci waxi yonent yi dafay jëm ci lu gën a yaatu te weesu woon rekk “A, B, C” yi ci mbirum àtte bi, waaye nun, ci njàlbéen gi, dañuy tontu laaj yi aju ci 9/11 ak àtteb ñi dund.
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
«“Maa gis,” yonent bi Daniel wax na, “ba keroog ñu samp ay gangune, te Kenn ki di Magu Fan yi toog; mbubbam weex ni sedd, te kawaram mel ni xar mu set; nguneem safara la woon buy lakk, te ay wilam safara la woon buy tàkk. Dexu safara génn na, di daw jóge ci kanamam; junni-junniy nit di ko topptoo, te fukki junni yoon fukki junni taxaw ci kanamam; at bi tàmbali na, te téeré yi ubbeekunañ.” Daniel 7:9, 10, R.V.
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
“Noonu lañu wonoon yonent bi ci ay gis-gisam bés bu màgg te sell boobu, ba jamono ji di jot ngir jikko yi ak dundug nit ñi jaar ci seetaanu Boroom àddina si yépp, te ñu fey ku nekk ‘topp ay jëfam.’ Ki tudd Boroom Fan yu Yàgg ya mooy Yàlla Baay bi. Melokaankat bi nee na: ‘Bala tund ya juddu, wala nga sos suuf si ak àddina si, doonte dale na ca gëna yàgg ba ba fàww, yaw yaay Yàlla.’ Sabóor 90:2. Moom mi di cosaanu mboolem nekk ak teen bu mboolem yoon sosoo, mooy ki wara toog ci àtte bi. Te malaaka yu sell yi, ni surga ak seede, ci lim bu di “fukki junni yoon fukki junni, ak junniy junni,” ñu teew ci mbooloo àtte bu màgg boobu.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“‘Te gis, benn ku mel ni Doomu nit ki, ñëw ak niiri asamaan, te dikk ci Mag ñi gëna Yàgg a Nekke, te ñu yegale Ko fa Kanamam. Te jox nañu Ko nguur, ak ndam, ak buur-gi, ngir nit ñépp, xeet yépp, ak làkk yépp, di Ko jaamu: nguuram mooy nguur gu dul jeex, gu du weesu.’ Daniel 7:13, 14. Ñëwug Kirist bi ñu fee tekki, du ñëwam ñaareel bi ci suuf. Dafa ñëw ci Mag ñi gëna Yàgg a Nekke bi ci asamaan ngir jot nguur, ak ndam, ak buur-gi, te loolu dees na Ko ko jox bu liggéeyam ni Rammkat jegeesee. Moo di lii ñëw, te du ñëwam ñaareel bi ci suuf, la yonent yi waxoon ne dina am bu 2300 fan yi mattee ci atum 1844. Ànd ak malaaka asamaan yi, sunu Saraxalekat bu Mag bi dugg ci Barab bu Gëna Sell ba, te fa moo feeñ ci kanamu Yàlla ngir defe jëf yi mujj yi ci liggéeyam ngir nit—di amal liggéeyu àtte bu seet xel, ak def njot gu bëggal Yàlla ngir ñépp ñi wonees ne yelloo nañu njariñam.”
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
“Ci liggéeyu misaal gi, ñi rekk a doon bokk ci liggéeyu Bésub Njotul gi, ñoom ñi ñëwoon kanam Yàlla ak waxub seeni bàkkaar ak tuub, te seeni bàkkaar, jaarale ko ci deretu saraxu bàkkaar gi, jàllalees na ko ca kër Yàlla ga. Noonu itam ci maggu bésub njotul bu mujj bi ak àtteb seetkat bi, yeneen mbir yi ñuy seet mooy yu nit ñi wax ne ay nit Yàlla lañu. Àtteb ñaaw ñi mooy liggéey bu weesu, bu beru, te mu am ci jamono ju gannaaw. ‘War na ñu tàmbalee àtte ca kër Yàlla ga: te bu tàmbalee njekk ci nun, lan mooy mujjug ñi déggul xebaar bu baax bi?’ 1 Piyeer 4:17.”
“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.
“Téerey bind yi nekk ci asamaan, te ci moom lañuy bind turi nit ñi ak seeni jëf, ñoom lañuy dogal ay àtte yi ci kàddug àtte ba. Yonent Daniel nee na: ‘Àtte ba jóg na, te téere yi ubbi nañu ko.’ Yoneskat bi, bi muy melokaan benn xew-xew boobu, dolli ne: ‘Te beneen téere ubbi nañu ko, mooy téereb dund; te dee yi daan nañu leen àtte ci li ñu bindoon ci téere yi, ku nekk selon ay jëfam.’ Revelation 20:12.”
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
“Téereb dund bi am na turi ñépp ñi ooit a dugg ci liggéeyu Yàlla. Yeesu waxoon ay taalibeem ne: ‘Bégleelleen, ndaxte seen tur bind nañu ko ci asamaan.’ Luug 10:20. Pool itam wax na ci ay naxrambaam yu takku ci ngëm, ‘ñi seen tur nekk ci téereb dund bi.’ Filib 4:3. Danyeel, bi mu xoolee ba agsi ci ‘jamono ju metti, ju mel ni lu masul am,’ yégle na ne ñi bokk ci Yàlla dinañu mucc, ‘képp kuñu fekk mu bind ci téere bi.’ Danyeel 12:1. Te ki bind Peeñug Yeesu Kirist bi wax na ne ñi seen tur rekk ‘bind nañu ko ci téereb dundu Xaritu bi’ ñoo war a dugg ci dëkku Yàlla. Danyeel 12:1; Peeñug Yeesu Kirist 21:27.”
“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.
“‘Téereb fàttaliku’ bindees na kanam Yàlla, te ci biñu bind ay jëf yu baax yu ñi ragal Boroom bi te xalaat ci turam. Malasi 3:16. Seeni wax yu ngëm ak seeni jëf yu mbëggeel, bindees na ko ci asamaan. Neemiya wax na ci loolu bi mu naan: ‘Sama Yàlla, fàttalil ma, … te bul far sama jëf yu baax yi ma def ngir kër sama Yàlla.’ Neemiya 13:14. Ci téereb fàttaliku Yàlla, bépp jëf ju jubal sax na ba fàww. Foofa, bépp nattu bu ñu moy, bépp lu bon lu ñu daan, bépp kàddu gu lewet te fees ak yërmande, bindees na ko ak dégg-dëgg. Te itam bépp jëf ju sarax, bépp coono ak bépp tiis bu ñu muñ ngir Kirist, bindees na ko. Psalmist bi nee na: ‘Yaw, yaa xam sama yëngu-yënguy tukki; dugalal sama i rangooñ ci sa buteeli: ndax duñu nekk ci sa téere?’ Psalmu 56:8.”
“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.
Am na itam itam sax boroom yi am nañu ko bind it. «Ndaxte Yàlla dina yóbbu bépp jëf ci àtte, ànd ak bépp lu nëbbu, muy lu baax walla muy lu bon.» «Te bépp wax ju neen nit ñi di wax, dinañu ci joxe account bésub àtte ba.» Musalkat bi nee na: «Ndaxte ci sa wax, dees na la àtte ni nga jub; te ci sa wax, dees na la daan.» Ecclesiastes 12:14; Matthew 12:36, 37. Pexe yu nëbbu ak yéene yi dëpp ci bindukaay bu dul juum; ndaxte Yàlla «dina génne ci leer mbir ya nëbbu ci lëndëm, te dina feeñal xalaati xol yi.» 1 Corinthians 4:5. «Xool-leen, bindees na ko sama kanam, … seeni tooñ ak tooñi seeni baay yépp àndandoo, ñeel na Boroom bi.» Isaiah 65:6, 7.
“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.
“Liggéeyu bépp góor dañuy jàngat ci kanamu Yàlla te dañuy bind ngir ñàkk-jëfandikoo walla ngir njubte ci kóllëre. Ci wet gu nekk ci tur wi ci téerey asamaan yi, dañuy bind ak leer gu tiisloo bépp wax ju bon, bépp jëf ju boppam rekk, bépp warugar wu ñàkk a mat, ak bépp bàkkaar bu nëbbu, ak bépp naaféq gu xel muus. Artu ak yedd yi bawoo asamaan walla yedd yi ñu xeeb, waxtu yi ñu yàq, fursat yi ñu bañ a jariñoo, njariñ walla lor gu nit ki joxe, ak ay njariñam yu sore lool, lépp a ngi bindu ci malaak muy bindkat bi.
“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.
“Yoonu Yàlla mooy nattukaayu bi ñuy jëfandikoo ngir seet xarakter ak dundug nit ñi ci àtte ba. Ku am xel nee: ‘Ragal Yàlla te sam ay ndigalam; ndax loolu mooy lépp lu war nit. Ndaxte Yàlla dina indi jëf ju nekk ci àtte ba.’ Ecclesiastes 12:13, 14. Ndawul Yàlla bi, Jacques, di artu bokkiyam yi ne: ‘Noonu ngeen war a wax, noonu it ngeen war a jëf, ni ñi ñuy àtte ci yoonu ngor gi.’ James 2:12.”
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
“Ñi ñuy àtte yi nekk ci àtte ba te «ñu leen wax ne dañoo yelloo», dinañu am cér ci dekki gu jub ñi. Yeesu neena: «Waaye ñi ñu wax ne dañoo yelloo ngir jot addina woowu ak dekki gi génn ci dee, … dañoo yem ak malaaka yi; te ñoom ay doomi Yàlla lañu, ndaxte ay doomi dekki gi lañu.» Luug 20:35, 36. Te dellu na yégle ne «ñi def lu baax» dinañu génn «ngir dekki dund.» Yowaana 5:29. Ñi jub ñi dee, duñu leen dekkal ba gannaaw àtte ba ci ñu leen di wax ne dañoo yelloo «dekki dund». Kon nag, duñu teew ci seen bopp ci kanamu àtte ba, bi ñuy seet seen bind yi te dogal seen mbir yi.”
“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.
“Yesu dina feeñ ni seen aji-ñaanal, ngir rammu ci seen wàll kanam Yàlla. ‘Bu kenn bàkkee, am nanu ab Aji-ñaanal ak Baay bi, mooy Yesu Kirist jùbb ji.’ 1 John 2:1. ‘Ndaxte Kirist duggul ci bérab yu sell yu nit defar ak loxo, te ñoom dañuy misaal bérab bu dëgg ba; waaye dugg na ci asamaan la boppam, léegi ngir feeñ ci kanam Yàlla ngir nun.’ ‘Moo tax itam man na musal ba fàww ñiy ñëw ci Yàlla jaarale ko ci moom, ndaxte dund na ba fàww ngir di leen rammu.’ Hebrews 9:24; 7:25.”
“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.
«Biir yiif yépp u bind yi ñuy ubbi ci àtte bi, dundug ñépp ñi gëm ci Yeesu dinañu leen seetaat fa kanam Yàlla. Tambalee ci ñi njëkka dundoon ci kaw suuf si, Sunu Aji-ñaanal day joxe mbirum képp ci xeetu jamono wu toppante, ba mu tëj ci ñi dund léegi. Tur wu nekk dees ko wax, mbir wu nekk dees ko xool bu wér. Ay tur dees na leen nangu, ay tur dees na leen bañ. Bu amee ñeneen ñu am ay bàkkaar yu des ci téerey bind yi, ñu réccu ci leenul, ñu baaxalul leen, dees na far seen tur ci téereb dund gi, te bindu seen jëf yu baax dinañu ko far ci téereb fàttalikub Yàlla. Boroom bi waxoon Musaa ne: “Ku bàkkaar ci man, kooku laay far ci sama téere.” Esodu 32:33. Te yonent bi Esekiyel nee: “Bu aji-jub jengée bàyyi njubteem, def lu bon, … mboolem njubteem mu doon def duñu ko wax.” Esekiyel 18:24.» The Great Controversy, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Dina wéyal gëstu bii te tontu laaj yi jóg ci moom ci bind bi ci topp ci sàrt bii.