The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Bëgg-bëgg xulóo bu ma bëgg ak yeneen xalaat yu jaaralekat ci mbirum misaalu Room ci biir taarixu Advent mooy téereb Joel. Xulóo boobu amoon na gannaaw 11 Septambar 2001, te suñu seetul woon xaalis yu jamono jooju, ay tomb yu suturaat mën nañoo rëcc ba ñu xeeb. Ngir teg xaalis yooyu ci seen dëppoo, war nañu seet taarixu Millerite bi. Ci 11 Ut 1840, yeneen-waxtu bu yonent gi nekk ci Peeñu, saar 9, aaya 15, mat na woon.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Noonu ñent yi ñatt ñi, yi ñu waajaloon ngir benn waxtu, ak benn bés, ak benn weer, ak benn at, ñu yiwi leen ngir ñu rey ñetteelu xaaj bi ci nit ñi. Peeñu 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Aaya bi wax jàngale ne “waxtu wi, ak benn bés, ak benn weer, ak benn at” dafa yem ak ñetti téeméeri ak juróom-ñeent-fukk ak benn at ak fukk ak juróom-ñaari bés. Ñeenti malaaka yi dañoo teewaloon waxtu bi Islaam jógé nguur, te indi xare ci Rom, tàmbalee ko 27 Sulet 1449. Fanwees ga ñu jële woon moo taxawoon ci jëfandikoo fanweesug yegg bi ci yeneen waxu yoon bu njëkk bu téeméeri ak juróom-fukk at. Waxu yoon bu njëkk boobu bu téeméeri ak juróom-fukk at, ñu ko tëraloon ci nettali mboolem musiba mu njëkk mi, mi di it trompetu juróomeel bi ci Peeñu Yàlla saar 9. Bi waxu yoon bu téeméeri ak juróom-fukk at jeexee ci 27 Sulet 1449, waxu yoon bi nuy seet léegi tàmbalee, te gannaaw ñetti téeméeri ak juróom-ñeent-fukk ak benn at ak fukk ak juróom-ñaari bés, waxu yoon bi jeex ci 11 Ut 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller dafa deggoon na doole yi ci Peeñu juróom-ñeent ba juróom-benn ne dañoo doon misaal Islam, te bala bésub 11 Ut 1840, nit ku bokk ci waa Miller, di Josiah Litch, joxe woon ab wax ju aju ci kàddug waxi Yàlla, muy feeñal ne ci 1840, nguurug Ottoman bi dina jeex. Fukki fan yu jiitu 11 Ut 1840, Litch delloo xëtal ay waxam te yeesal ko ngir feeñal du rekk at mi kàddug waxi Yàlla gi di mat, waaye sax at ba, bés ba ak weer wa. Sœur White wax na ci lu waxu Litch ji indi ci àddina jiine ji ci biir waa Miller, bi xew-xew ba amee mat.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Ci atum 1840 am na, beneen mat ug yëgle ci wër-gu-yaram ci matug kàddug wax ji yëngal na mbégte bu yaatu. Ñaari at laata loolu, Josiah Litch, kenn ci saraxalekat yu mag yi doon waare ñëwug ñaareelu dikk bi, moo génne tekki bu Apocalipse 9, di wax lu jiitu ne Nguuru Ottoman bi dina daanu. Ni mu ko waññee, doole boobu waroon nañu koo daaneel... ci 11-i fanweeri Ogoot 1840, ba keroog dooley Ottoman ci Constantinople manees na cee séentu ne dina damm. Te loolu, man gëm naa ne dees na ko gis ne noonu la.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Ci jamono boobu lañ waxoon, Tirki, jaarale ko ci ay ndawam, nangu na aarug réew yi bokk ci andug dëkk yu mag yi ci Tugal, te noonu mu teg boppam ci suufu yoregi xeeti Kiristaan yi. Loolu moo matale woon yégleb gi ba noppi. Bi loolu siiwée, mbooloo yu bare daldi gëm ne yoonu tekki waxi yonent yi yi Miller ak ña mu andaloon ak ñoom jëfandikoo woon, jub na; te loolu jox na yëngu-yëngu ngëntu Boroom bi doole bu yéeme. Nit ñu am xam-xam ak daraja booloo nañu ak Miller, ci waare ji ak ci bindkatug ay xalaatam, te li diggante atum 1840 ak 1844, liggéey bi law na ba yaatu lool.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Ndigalem bu dëggal xew-xew bii, ci at yi weesu, waa Adventiste du juróom-ñaareel fan yu Laodisee dañu ko xeexaat bu bare ci yeneen yoonu yu wuute. Ni mu deme ci juróom-ñaari yoon yi ak “bés bu nekk bi”, song dëgg gii mooy bañ fondamã yi, ni ñu leen teewaloon ci ñaari xët yu sell yi, ak itam sañ-sañu Xelu Kàddug Yëgle bi. Li tax Seytaane liggéey na ngir yàq kóolute ci jaar-jaar boo xam ne bari na ay wàll.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Yëg Litch dafa tekkiwoon bi dafa jëfandikoo “mbiri yëf yu tekki waxi yonent yi Miller nangoo woon.” Yàlla mayoon na Miller xam-xam ci mbirum waxtu yonent, te ku feebar ci ne yégleb Miller dafa sukkandikoo woon ci waxtu yonent, dafa war rekk seetati tablooy ñiy jiital 1843 ak 1850 ngir wóor ne loolu dëgg la. Bala 11 Ut 1840, ñi doon weddi yeneen Miller ci dellusi Kirist, daan naan ne maneesul a jëfandikoo waxtu yonent ngir xam kañ la Kirist di dellusi. Léegi sax, ñoom daan jëfandikoo waxu Biibël bi ne ñu xamul bés bi walla waxtu wi, ngir bañ a nangoo yégleem ak liggéeyam.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Waaye bés boobu ak waxtu woowu, kenn xamul dara ci nekkam, du sax malaakay asamaan yi, waaye Baay bi rekk. Te ni mu deme woon ci fan yi Noowe nekkoon, noonu itam ñëwug Doomu nit ki dina deme. Ndaxte ni ci fan yi jiitu ndox mu mag ma, ñuy lekk di naan, di takk séy te di joxe ci séy, ba bés ba Noowe duggee ca gaal ga, te xamuñu woon dara ba kera ndox mu mag ma agsi, jël leen ñoom ñépp; noonu itam ñëwug Doomu nit ki dina deme. Bu boobaa ñaar dinañu nekk ci tool ba; kenn ki dees na ko jël, ka ca des dees na ko bàyyi. Macë 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Ci loolu lépp, Millerites yi gisoon nañu ay lay yu bare ci Biibël bi ngir taxawal seeni yëgle, te ñu wéyal seen liggéey ci kaw benn njàngat gu Sister White waxoon gannaaw gi.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
«“Amul kenn xam bés bi mbaa waxtu wi” moo doon xalaat bi ñu gën a jëfandikoo ci ñi bañee ngeen gu ñëwug Kirist. Mbind mi nee na: “Waaye bés boobu ak waxtu woowu kenn xamuko, du sax malaaka yi ci asamaan, waaye sama Baay rekk.” Macë 24:36. Ñi doon seetaan Boroom bi, ñoom dañoo joxe leer te dëppalug tekkiinu bind boobu, te ñu won bu leer ni seeni noon di ko jëfandikoo lu awul yoon. Kàddu yooyu, Kirist moo leen waxoon ci waxtaan wooyu am solo ak taalibeem yi ca tundu Oliw ya, gannaaw bi mu jógee kër Yàlla ga ngir mujj. Taalibe yi laajoon nañu ne: “Lan mooy tektalu sa dikk ak mujjug àddina?” Yeesu jox leen ay tektal, ne leen: “Bu ngeen gisee yëf yii yépp, xamleen ne jege na, ba ci bunt ya sax.” Aaya 3, 33. Benn waxinu Musalkat bi warul tax mu yàq beneen. Doonte kenn xamul bés bi mbaa waxtu wi ci dikkam, jàngalees na nu te santaanees na nu nu xam bu mu jegee. Yokk nañu ci ne, su ñu xeebee artam, te bañ mbaa bàyyi xam bu dikkam jegee, loolu dina man a yàq nu, ni ko nekkoon ñi dundoon ci fan yu Nóoyin, ba ñu xamul woon kañ la mbëy mi di ñëw. Te léeb bi nekk ci benn xaaj boobu it, di wone wuute gi am diggante jaam bu takku ak jaam bu amul ngor, te di joxe àtteb ki wax ci xolam ne: “Sama Boroom yaa ngi yéex ci dikkam,” dafay wone bu leer naka la Kirist di xool ak fey ñi mu fekk di wottu, di jàngale dikkam, ak ñi koy weddi. “Wottuleen nag,” la wax. “Kuy barkeel mooy jaam boobu, bi ko boroomam fekkee muy def loolu bu mu ñëwee.” Aaya 42, 46. “Kon nag boo wottuwul, dinaa ñëw ci yaw ni sàcc, te doo xam ban waxtu laay ñëwee ci yaw.” Peeñu 3:3.» The Great Controversy, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Bi Litch waxee ba ci yon wàllu mbir yi mu yégle woon, nit ñi “am xam-xam ak daraja boole nañu ak Miller, ci waare ak ci sànkale xalaatam yi, te li dale ci 1840 ba 1844 liggéey bi yaatal na bu gaaw.” Baatu Miller gi jot na doole bi yoonu tekki wax yu yonent yi mu sampoon dëggaloo ni ay yoon yu baax lañu doon. Ci tontu dëggalu waxu jamono ji, du yooni Miller rekk lañu dëggal, te ñu bare bokk ci yëngu-yëngub Millerite; waaye li noonu itam am solo ci wàllu yonent mooy ne yoon wi gën a am njëkk ci yooni Miller yi moom lañu dëggaloon. Itam, li ñu jëfandikoo ngir dëggal loolu mooy jëfandikoo ab waxu yonent bu jëm ci ñaareelu mboolem ñetti musiba yi, yi itam di juróomeelu, juróom-bennelu ak juróom-ñaareelu trompet.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Doole bi yéegu ci yoonu waareb Miller doon benn ci misaal yu gëna am solo ci yoon wi ñuy wax yoonu yeesalug Millerite. Loolu dafa ame woon misaal ci sóobu ndox bu Yeesu. Mu feeñale ne jéemantu mujj gi ñeel askanu kóllëre gu njëkk gi (Protestants) tàmbali na. Mu doon itam boppu seetaanub Seytaane ci kaw yépp yoon wi ak bataaxalub Millerite.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Bépp laaj bu Seytaane mën a yëngu ci xel ngir jur sikki-sàkk ci mbirum màggat gu yaatu gu jaar-jaaram nit ñi Yàlla moom, dina neex ndamam Seytaane te mooy tooñ Yàlla. Xibaar bi ne Boroom bi dina ñëw ci sunu àddina léegi ak kàttan ak ndam lu réy, mooy dëgg, te ci atum 1840 baat yu bare yéeg nañu ngir yégle ko.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Ci 11i Septàmbar 2001, ñetteelu ay bi ànd ak alàmmik waxu Yàlla agsi na ci jaar-jaaru yonent gi. Lii dëggal na sàrtu njàngat bu njëkk bi yoonu tekkiyonent wi, mi yëngu-yëngu malaaka bu ñetteel bi jël woon, mi tàmbalee ci 1989. Dëggu njëkk bi ñu ubbi woon ndaw ndaw ci ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw ndaw yonnentukat bu yëngu-yëngu jubbantal boobu, ubbees na ko ci 1989, te moom nekku woon juróom-benni ay aaya yu mujj yi ci Daniel fukki benn. Dëgg la woon ne bépp yëngu-yëngu jubbantal dafa daw ci benn yamoo ak yeneen yi, te war nañu leen dajale “rëdd ak rëdd” ngir xàm melokaanu yëngu-yëngu nit ñaar-fukk ak ñeent junni ñent-fukk ak ñeent yi, mi di yëngu-yëngu malaaka bu ñetteel bi. Jàngale gu njëkk gi ma mas a joxe ci kanam mbooloo, ci ndaje camp meeting la woon ci 1994, walla xeyna 1995. Jàngale googu nekku woon ci juróom-benni ay aaya yu mujj yi ci Daniel fukki benn; ci ay rëdd yu jubbantal yiy daw ci benn yamoo la woon.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Bi waxu yeneen ci Isalaam gu ñetteelu musiba matoon ci 11 Septambar 2001, mu doon ànd ak 11 Awu 1840. Ci 1840, ab yeneen ci jëkkëréelu ak ñaareelu musiba dëggal na yëgleb Milèrit yi, te ci 11 Septambar 2001 ab yeneen ci ñetteelu musiba dëggal na yëgleb Future for America. Xam-xamu dencu boobu indi na mbooloo mu bare ci yëngu-yëngu bi, fa mu nekkoon lu ëpp benn nit rekk. Noonu itam, yëglebu yëngu-yëngu bi ak ki ko yégle doon nañu nekk ci suufu xare, ni taariixu 1840 doon na bés bu xareb Seytaane jublu ci moom diirub at yi topp.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Ñi bokk yi dugg ci yoonu Future for America nangu nañu yoonu tekki kàddug yonent yi ndaje ci ndigalub yonnentkat bu jamono jooju. Benn ci yooyu, te xeyna mooy bi gën a am solo, mooy woon te mooy ba tey jëfandikoo ñetti jëfekaayu benn yonent. Yonnentkat boobu agsi woon ci xam ne am na ay dëgg-yonent yu ñu firndeel ci kaw ñetti matuwaay yu sës. Gëm ne jaar-jaaru Millerite bi dellusi na ci jaar-jaaru ñi ñuy wax ñaar-fukk ak ñeent junni, ñu gis ne 11 Aout 1840 dafa typifier 11 Septembre 2001, te ne itam yeneen rëdd-yoonu yeesal yu sell yi am nañu benn taxawaayu màndarga boobu.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Seede jëfandikoo biy firnde gu sell yépp yu yees ci bindub coppite bu sell bi ci bindub malaaka bu ñetteel bi, biir lëññu ko ubbi woon ci ndimbalug Gaynde gi nekk ci giiru Yuda. Gisoon nañu ne, ni taariixu Millerite matale woon léeb baat yépp ci misaalu fukki janq ya, noonu itam la taariixu Future for America matale.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Lu ma koy jublu ci léebu fukki janq ñaari góor ñi, juróom ñooyu dañoo am xel, te juróom yeneen yi ay ñàkka-xel lañu. Léebu bii am na, te dina am ba ci benn arafet ba, ndaxte dafay jëfandikoo ci jamono jii ci anam wu jagleel; te mel ni yégle bu ñetteel malaaka bi, am na, te dina wéy di dëgg gu nekk ci jamono jii ba kera mujjug àddina.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Juróomi juróom yi ci Apokalips fukk ñu ngi leen xam ngir xàmmi ne xew-xewu Millerites yi dalee ci 11 Ut 1840 ba 22 Oktoobar 1844, te itam jaar-jaaru 11 Sàttumbar 2001 ba ci yoonu Dibéer bi di ñëw léegi.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Leer wu bees biñ jox Yowaana te mu wax ko ci juróom-ñaar ñiir yi, mooyoon misaal bu leer ci mbir yi di xew ci suufu yégle bu njëkk bi ak bu ñaareel bi....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Gannaaw ba juróom-ñaari dënnu yi waxee seen baat, ndigal gi dikk na ci Yowaana ni mu dikkoon ci Daniyel ci mbirum téere bu ndaw bi: “Téjël yeneen mbir yi juróom-ñaari dënnu yi wax.” Loolu jëm na ci xew-xew yu ngiy ñëw te dees na leen fésal ci seen toftale.» The Seventh-day Adventist Bible Commentary, volume 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Ñu nangu ne Sœur White wax na ci lu leer ne doxalin malaaka bu ñetteel bi dawandoo ak doxalin malaaka bu njëkk bi ak bu ñaareel bi.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Yàlla jox na bataaxali Peeñu gi 14 seen barab ci sàrtu waxi yonent yi, te seen liggéey warul taxaw ba keru jaar-jaari askanu suuf sii. Baatu malaaka bu jëkk ba ak bu ñaareel ba tey itam dëgg la ngir jamono jii, te dañuy dox benn yoon ak bii di topp. Malaaka bu ñetteel ba yégle na waareem ak baat bu xumb. ‘Gannaaw loolu,’ la Yowaana wax, ‘gis naa beneen malaaka muy wàccee asamaan, yor kàttan gu réy, te ndamu dafa leerloo suuf si.’ Ci leer gu mel nii, leeru ñetti bataaxal yi yépp dañoo booloo.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Yëngu malaaka bu njëkk ak bu ñaareel dafa dëppook yëngu malaaka bu ñetteel bi. Kóllëre gi am solo ci yëngu malaaka bu njëkk ak bu ñaareel bi, am na doole ndax matug benn kóllëre bu jamono ci alxiyàmat bu njëkk ak bu ñaareel, te dooleelug yëngu malaaka bu ñetteel bi itam am na doole ndax matug benn kóllëre ci alxiyàmat bu ñetteel bi.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Ni mel ni ci 11 ut, 1840, ba waxu Future for America dëggaloon nañu ne “mbooloo yu bare gëm nañu ne yoon yi ngir firndeel kàddug yonent yi, yi Future for America jëfandikoo, jub nañu,” te “jàngoro bu yéeme ci yoonu Advent bi am na doole.” “Nit ñi am xam-xam ak daraja booloo nañu ak” Future for America, “ci waare ak ci mbind mi it,” ngir yégle yëgleb yonent bu Future for America. Yoon wu bees wi Future for America jëfandikoo, wi leeraloon ne ci 11 Septàmburu 2001 am na matug waxu yonent, moo doon “jëfandikoo bu ñetti yoon ci yonent.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Bu nuy nangu gëm ci gis-gis bu Islam gu njëkk te aju ci njëkk ak ñaareelu musiba yi, ni ñu ko teggee ci ñaari xàrt yu sell yi, boole ko ak seede bu bindu bu ñi jàngale woon yëgle bi, danuy xàm melokaani waxi yonent yi yu jagleel một musiba bu njëkk bi ak musiba bu ñaareel bi. Biibël bi di jàngal ak yoon yu bare, ci ay anam yu wuute, ne dëgg mooy taxaw ci kow seede ñaari nit. Melokaani waxi yonent yi yu musiba bu njëkk bi, bu ñu leen boole ak melokaani waxi yonent yi yu musiba bu ñaareel bi, ñooy saxal melokaani waxi yonent yi yu musiba bu ñetteel bi. Jëfandikoo Islam ci ñetti yoon yi dafa leer lool ci màggal ngir xam ñëwug musiba bu ñetteel bi ci 11 Septembre 2001, ba tax ne mënuñu ko bañ a gis, doonte li ëpp ci nit ñi di tànn mooy tëj seen bët ci kanam seede bi.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Jëfandikug yonett yeneen ci waxi yëgle yi dafa dëggal bu baax ne ñetteelu musiba bi agsiwoon na ci 11 Sàttumbar 2001. Noonu lañu gis ne xeer wi dafa àndoon bu jub ak yégleb malaaka ñaareel bi, te ci jamonoy Millerite yi ak itam ci jamonoy ñi téeméeriñeent-fukk ak ñeent-fukk ñaar, mooy di waxtu wi Xel Mu Sell mi ñuy tuur. Ñaari jaar-jaar yii ñépp mooy matalug léeb bu fukki janq yi, te ci léeb ba, yégleb Yuuxu Digg-Guddi gi mooy fa ñu wone wuute gi nekk diggante boroom xel yi ak ñi ñàkk xel, te mooy it fañu dooleel yégleb malaaka ñaareel bi.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
«Ci jege wooni ndigalu ñaareelu malaaka bi di jeex, gis naa leer gu réy gu jóge asamaan di leer nit ñi Yàlla. Xeetu leer googu dafa mel ni mu leer lool ni jant bi. Te dégg naa baat yu malaaka yi di wax ak kàddu gu kawe ne: “Xool-leen, Boroom céet gi ngi ñëw; génn-leen ngir daje ak moom!”»
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Lii mooyoon jooyug guddi gi, gi war a jox doole ndigalu ñaareelu malaaka bi. Yónni nañu malaaka yi jóge asamaan ngir yégle ñi sell ñi ñàkk kóolute te waajal leen ngir liggéey gu mag ga nekk ci seen kanam. Góor ñi gëna am xel ak mën-mën duñu woon ñi jëkk a jot bataaxal bii. Yónni nañu malaaka yi ci ñi suufe te sellal seen bopp, te tax leen ñu yékkati jooyu bi ne: ‘Xool-leen, Boroom céet bi ngi ñëw; génnleen ngir daje ak Moom!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Ci jaar-jaarub malaaka bu njëkk ak ñaareel bi, tuurug Xel Mu Sell mi mat na bi Yuuxu Guddi gi boolee ak yégleb malaaka bu ñaareel bi. Loolu dellu nañu ko ci jaar-jaarub malaaka bu ñetteel bi.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Yónni ñi yebaloon nañu ngir dimbali malaakam bu am doole bi jóge asamaan, te dégg naa baat yu mel ne di riir fépp, naan: Génnleen ci moom, yéen sama nit ñi, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay mbugalam; ndaxte ay bàkkaaram yeg nañu ba asamaan, te Yàlla fàttaliku na ay tooñam. Bii ndawtal dafa mel ni yokk la ci ñetteelu ndawtal ba, te moo ci ànd, ni yuuxu guddi digg bi ànd ak ndawtalu ñaareelu malaaka ba ci atum 1844. Ndampu Yàlla daloon na ci kaw saints yu muñ, di xaar, te ak xol bu dëgër ñuy joxe artu mujj ga, bu ragal lu metti, di yégle ne Babilon dafa daanu, di woo nit ñi Yàlla nekkal ngir ñu génn ci moom; ngir ñu man a rëcc ci mbugal mu tiit bi muy jëm.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Ci wàllu jëfandikukat gu ñett-fànn gu waxu yonent bi, yëgleb malaaka ñaareel bi moo di ndigal gu ñett-fànn gu waxu yonent, ndaxte yëgleb gi ci benn-benn jaar-jaar jëfandikukat mooy: Babilon dafa daanu ñaari yoon.
And there followed another angel, saying, 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.
Te beneen beneen, beneenoon amndaw, naan: Babilon dafa daanu, daanu na, dëkk bu mag ba, ndaxte mooy tax xeet yépp naan biiñu meram njaloomam. Pexe yu Sell yi 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Malaaka bu mag bi ci Mbind mi, ci Teereb Peeñ mi fukk, wàcc na ak matug ab yoonent ci njàqare ji njëkk ak ñaareel bi, ci 11 ut 1840, te ci def loolu mu doon misaalug wàccug malaaka bu mag bi ci Teereb Peeñ mi, saraxle 18, ci 11 Sàttumbar 2001. Malaaka boobu mi leerale suuf si ak ndamaram, noonu mu yégle ab xibaar.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Mu woo ak baat ak kàddu gu dëgër ne: Babiilon bu mag bi daanu na, daanu na, te mu nekk kërug rab yi, ak tërëlug bépp ruu bu sobe, ak pakkug bépp picc bu laabul teñu koy bañ. Peeñu Yàlla 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Bataaxalu malaaka ñaareelu ci saar bii fukk ak ñeent, ak bu malaaka bu mag ba ci saar bii fukk ak juróom-ñett di joxe mooy wone ne Babilon dafa daanu ñaari yoon, te bataaxal boobu mooy wone Babilon bu fan yu mujj yi. Mu ngi wone Babilon bu fan yu mujj yi, ndaxte ñaari yoon yi Babilon daanu woon lu jiitu, ci jamono Nimrod, ak ci jamono Nebukadnesar ba ca Belshassar, loolu taxawal na melokaani wax yu yonent yi ci mbubb mi ci Peeñu ma saar fukk ak juróom-ñaar, mi am ci jëramam mbind mi naan: “Babilon bu Mag bi.” Ngir ràññee daanu boobu Babilon ci fan yu mujj yi, war na am ñaari seede yi ci ñaari daanu yi jiitu woon ci Babilon, ndaxte bataaxalu fan yu mujj yi mooy ne: Babilon daanu na, daanu na. Ba malaaka bu mag ba wàccee, ba kër yu mag yi ci dëkk bi New York daanuwee ci laalug Yàlla, ci yégleemam mooy ràññee nguurug yoon wu am ñetti jëfandikoo ci waxu yonent yi. Ñetti jëfandikoo yooyu ci waxu yonent yi, yi taxawale 11 Sàttàmbar 2001 ni matug Kàddug Yàlla gu yonent, mooy ñetti jëfandikoo yi ci ñetti musiba yi.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Ca jamono yépp bokk nañu ci yëngu-yëngub Future for America, te gëm nañu ndigali yu ñuy jëfandikoo ci tekki kàddug yonent yi, yi Future for America jëfandikoo woon. 11 ut 1840 amaat na, te ci loolu, dindiwaat boobu dëggalul woon ndigalu njëkk bu Miller, maanaam ne benn bés mooy tegu ngir benn at ci yonent yu Biblia; ndaxte ndigalu njëkk bu Future for America mooy ne jaar-jaaru Millerite bi ci yégleb malaaka bu njëkk ak bu ñaareel dañuy dindiwaat ci jaar-jaaru yëngu-yëngub malaaka bu ñetteel.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Dafa mel ni lu leer ne, su atum 1840 doonoon na am mbir mu war a nekk njëgu bu leer gu sellalug Saataana ju mag ji, ni ko Sœur White tudde Saataana, kon itam jaar-jaaru bésub 11 Septembre 2001 waroon nañu koo teg ci suufeem njëg wu ni mel. Noonu nag, gis nañu ay xalaat yu di wax ne mbir mi am na lu jëm ci ñi di doxal àddina, walla Jésuites yi, walla CIA, walla njabootu Bush, walla benn mboolem kàttan yooyu. Teeyoori yooyu, doonte am nañu ay dogal yu dëgg ci seen biir, dañu leen tabax ngir weddi ne woon na loxo Yàlla ju wàcce kër yu mag ya ca New York City, ba loolu doon màndargaal dikkug ñetteelu musiba bi ci jaar-jaaru yëngu-yëngub ñi téemeer ak ñeent-fukk ak ñeent-ñaar-fukk ak ñeent.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
« Léegi am na kàddu yi ma wax ne New York dañuy ko far ak benn mbëj gu réy gu joge ci géej? Loolu waxuma ko mukk. Li ma wax mooy, bi ma doon xool kër yu mag ya fa di yéeg, étage ci kaw étage, ma ne: “Yaw aay naxari lu metti lañuy gis bu Boroom bi jógée ngir yëngal suuf si ak doole gu réy!” Kon baat yi nekk ci Révélation 18:1–3 dinañu mat. Gépp sariis bi fukk ak juróom-ñett ci Révélation mooy artu ci li ngiy ñëw ci kaw suuf si. Waaye amuma leer gu xët ci li ngay dikkal New York, ludul xam ne benn bés kër yu mag ya fa nekk dinañu daanu ndax wëlbëti ak yëngëlu kàttanu Yàlla. Ci leer gi ñu ma jox, xam naa ne alkande am na ci àddina si. Benn kàddu rekk gu joge ci Boroom bi, benn laal rekk ci kàttanam gu màgg, te tabax yu réy yii dinañu daanu. Dina am ay xew-xew yu metti, yu tiit ba nu maneesu leen a xeeb.» Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Njàngat yu ñuy wax ci kumpa yi, su fekkee ne amuñu benn dëgg mbaa ñu ëmb ay xaaj yu ci dëgg, lépp dafa yàq dëgg bi ne liggéeyu yërëmande Yàlla mooy li indiwon xew-xew yi ci bés boobu. Njàngat yu kumpa yooyu yu bare nag, da ñooy xeetu seytaane jógé ci biti mbooloo mi, ngir xeex dëgg bi; waaye itam liggéey na ngir yàq dëgg bi jógé ci biir mbooloo mi. Benn ci yooyu jógé ci biir mooy kiy sukkandiku ci bañu nangu ne Rooma mooy mbir mi téereb Yoel di wax ci moom.
We will consider that controversy in the next article.
Dina xët bu ci topp bi, dinañu seet xuloo boobu.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Kàddu Aji Sax ji ñëw ci Yowel doomu Petuwel. Dégluleen lii, yéen mag ñi, te déglu, yéen ñépp aji dëkk ci réew mi. Ndax lii am na ci seen jamono, mbaa sax ci jamonoy seen baay yi? Waxleen ko seen doom yi, te seen doom yi wax ko seen doom yi, te seen doom yi wax ko gannaaw gi ci beneen maas. Li xas-xasu tool bi bàyyi, mbind mi lekk na ko; te li mbind mi bàyyi, yàqkat bi lekk na ko; te li yàqkat bi bàyyi, caterpiller bi lekk na ko. Yéewuleen, yéen naankat yu màndi yi, te jooy; te yuuxuleen, yéen ñépp aji naan biiñ yi, ndax biiñ bu bees bi; ndax dagg nañu ko ci seen gémmiñ. Ndax xeet am na ku duggal ci sama suuf, ku am doole te limu amul; ay bëñam mooy bëñi gaynde, te am na baxam yu mag yu mel ni yu gaynde gu màgg. Yowel 1:1–6.