We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.
Nungi seetlu waxtaani juróom-benn yu jaarale ci téerey jaar-jaari Adventisme, fa nag xulóo yi ci mbirum màndarga Room mo doon yëngu-yëngu bi. Nungi jëfandikoo yoonu taw bu mujj bi, mooy “rëdd ci rëdd,” jële ko ci “fi tuuti” ak “fa tuuti.” Danu tàmbalee ci xamle ne jëkkër xulóo bi ci mbirum màndarga Room dafay melal xulóo bi nu nekk léegi, te moo tax di dëggal ne léegi nu nekk ci xulóo bu mujj bi bala waxtu jéggal di tëj.
The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.
Tarag bu mujj gu mujjub xareb bii ci melokaanu Room moom itam ay aar ci ay benn-fukki aaya ba juróom-benn ci Daniel fukki benn, yu melal jaar-jaaram bu nëbbu bu aaya juróom-ñeent-fukk ci Daniel fukki benn. Jaar-jaaru aaya juróom-ñeent-fukk ji indi taalibeb yëgle ci atum 1989 ak daanu Mbootaayu Sowiyeet, ni ko aaya fukki bi teewal. Aaya biy topp, mooy aaya juróom-benn-fukk, bi fësale yoonu Dibéer buy ñëw ci gaaw ci États-Unis, aaya juróom-benn ji mooy li ko melal. Wax ju Jóge ci Yàlla xamale na ne liñu tëj woon mooy “wàllug téereb Daniel wi jëm ci fan yu mujj yi”.
1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.
1989 ba ci yoonu Dibeer ba mooy wàllu mu tëj bu fan yu mujj yi, te moom lañu misaale ci aaya yi fukk ba juróom-benn. Kon nag yokkute xam-xam mooy liy yóbbu ci tëj naxaru yoonal ngir Juroom-Ñaari Fan yi, ndaxte naxaru yoonu Addinaas ci Etats-Unis jeex na ci yoonu Dibeer. Ci aaya yi fukk ba juróom-benn, gis nanu aaya juróom-ñent, biy wone ne “sàcc yi” ci askanu Yàlla ñooy samp vision bi.
Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.
Kon mi ngi xuloo yi Millerite te waxee ci kaarte pionieer 1843 bi, mooy jëfandikoo bu njëkk bu Room fekk ci jaar-jaaru Adventism. Li ciy dëgg mooy ne xuloo boobu benn bopp bi dellusiwaat na, te loolu dafa xamle ku bëgg gis ne Yeesu, ni Alfa ak Omega, dafa saafaraat yàllaay mujjaale bi ak càllale gi. Xuloo bii fii nekk léegi mooy xuloo bu mujj bi miy setal janq yu xel ak janq yu ñàkk xel.
Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.
Xalaat gu sellal ci yonent yi dafay jàngale ne ñaari téeméer ak ñeent-fukk ak ñeent junni ñi dinañu ag ci benn gu mat sëkk balaa seeni jamono yu jëfandikoo yàgg ci ndigalu dibeer bu mad a dikk. Safara sellal bu Yonnent bu Kóllëre bu Malasi mooy léegi setal Lewit yi ni wurus ak xaalis. Góor gi yor balaas bu suuf mooy léegi daldi sellal kërandoom ak waxi dëgg.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“ ‘Ki fanam nekk na ci loxoom, te dina setal bëgg-bëggi mbaymi ba mu sell, te dina dajale peppam ci sàkk bi.’ Macë 3:12. Loolu nekkoon benn ci jamonoy setal gi. Jaarale ko ci waxi dëgg, ñax mi doon tàqoo ak pepp mi. Ndaxte dañoo bare woon ci kañu bopp ak njubteb bopp, ba ñu manul a nangu yedd; te dañoo bëgg àddina lool, ba ñu manul a nangu dund gu suufeel bopp, ñu bare dëddu nañu Yesu. Ñu barey nit tey itam dañuy def noonu. Xol yi dañuy nattoo tey, ni ko taalibe ya nattoowoon ca jàngu ba ca Kapernawum. Bu dëgg gi agsee ci xol, dañuy gis ne seen dund méngoo ak bëgg-bëggu Yàlla. Dañuy gis ne soppi gu mat sëkk ci seen bopp moom lañu soxla; waaye bëgguñu jël liggéey bu weddi bopp boobu. Moo tax bu ñu féeñal seeni bàkkaar, dañuy mer. Dañuy dem, fekk mer na leen lool, ni taalibe ya bàyyewoon Yesu, di gungë ne: ‘Wax jii metti na; ana ku ko man a dégg?’ ” The Desire of Ages, 392.
The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.
Li ci ne aya ne saraxal bu mujj bu Dañeel, te ne saraxi juróom-benni ak juróom-ñaari yi ci beneen wet ak juróom-benn yi mujj yi ci kapiit bi, day wone ne Alfa ak Omega di jëfandikoo ne saraxi njàlbéen yi ngir matal xeex bu mujj bi ci diggante ñi am xam-xam ak ñi bon, ni ko Dañeel firndeel ci kapiit waayu fukki ak ñaar, te loolu mooy xew léegi.
A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.
Seedeel bu ñetteel buy seede ci solo gu tar gii am ci xuloo bi, mooy ne yimbule gi, jaarale ko ci mbind mi Sister White bind, dafa saxal bu leer ta xamle bu baax tabloo pionnier bu 1843 bi, bi di wone xuloo Room ci aaya ñent-fukk ak ñeent. Xuloo bu njëkk bi moo diir xuloo bu mujj bi, te seede gu yimbule di dëggal déggoo Millerite bi ci “saccat say nit ñi” ci aaya ñent-fukk ak ñeent, dafay tekki ne su dëgg gu taxaw gu nekk ndomboogu njàngum giñ bi gannaaru, kooku dafay benn yoon gannaar sañ-sañu Boroom Kàddug Yonent bi. Ci déggoo ak ñaari seede yi weesu yi di dëggal ne xuloo bii dafay am lu jiitu baatug àtte bi tëj, am na wóor ne nax bu mujj, walla bu gàtt ba noppi, ngir ñiy wax ne ñoom ñoo taxaw ci Boroom Kàddug Yonent bi, mooy gannaar Boroom Kàddug Yonent bi.
“Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Seetaan mooy... di taxawal lu dul dëgg ngir yóbbu nit ñi sore dëgg. Naxte nax bu mujj bi Seetaan di def mooy def ba seedeelu Xelum Yàlla amul njariñ. ‘Fu gis-gis amul, nit ñi dañuy yàqu’ (Proverbs 29:18). Seetaan dina liggéey ak xel mu rafet, ci yeneen yoon yu wuute ak jaarale ko ci yeneen liggéeykat, ngir yëngal kóolute nit ñi des ci Yàlla yi ci seedeelu dëgg bi.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
«Fas na am benn noon cee ci Seede yi, te loolu dina bokk ci mbir mu bawoo ci Seytaane. Jëf yi Seytaane di jëf dinañu doon ngir yëngal ngëmug mbooloo yi ci Seen yi, ndax lii mooy: Seytaane manul am yoon wu leer nii ngir dugal ay naxeem te lëj ruu yi ci ay réeram, su fekkee ne ñu déggal artu yi ak yedd yi ak xelal yi Xelum Yàlla.» Selected Messages, book 1, 48.
The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.
Ñàkkal walla bañ sañ-sañu “seedeelu Xelum Yàlla” bi ci mbind yi Ellen White bind, mooy “naaféq bu mujj bi gën a mujj ci naxari Seytaane.” Sister White bindoon na ne ñu “wone” ko ne “tablo 1843 bi loxob Boroom bi moo ko jiitewoon, te warul a soppiku.” Wax ji weesu bi boole na bañ sañ-sañu Xelu wax ci kanam ak peeñug fan yu mujj yi, ndax yépp yonent yi ci fan yu mujj yi lañuy wax gën a jub. Kon nag bi Daniel waxee ci sarax 14 ne “sàcc yi” saxal nañu peeñ mi, mooy peeñu Suleymaan bi nekk ci Kàddu yu Xelu 29:18, bi wax ne ñi amul peeñ mi “dee nañu,” te baat bi “dee” tekki na “ñu def ko mu rafetul dara, ba nekk neexadi.”
“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.
Kon li ñuy wax ne “sanku” mooy wone ne ñi di wax ne dañuy yor Xelu Kàddug Yonent bi ci jamono yu mujj yi, waaye dañuy bañ sañ-sañ bi ci moom di tegtal, dañuy nekk rafetul, ba noppi sanku; te loolu mooy melokaanu Laodise yi, ñoom ñi ñuy wax ne ñooy “ñu bon, ñu metti, ñu ñàkk, ñu gumba, te ñu rafetul.” Ñu leen di dénk ngir ñu jënd “yére yu weex, ngir nga soloo, te rusug sa rafetul baña feeñ.” Su ñu bañee dénkale bi, dees na leen tufli génne ci gémmiñu Boroom bi.
Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.
Kon noonu, nuy gis beneen seede ne rafetadi bii feeñu na ci lu jiitu bu baax balaa probation tëj. Bu yoonu Dibeer buy ñëw léegi dikkée, baken yu rafet yooyu dinañu jot mandargu rab wi, bi ñuy daanu, ni ñu ko tegé ci aaya ñent-fukk ak benn ci Daniel fukki benn. Li tax ñu dinañu daanu mooy ne dañoo bañ sañ-sañu Xelum Yonent bi, mi di taage kart bi ay pionieer yi defoon ci 1843, bi teguwaay yi Adventisme di sukkandiku ci, te mu ëmb “caabi” gi saxal vision bi ak xamle ne Rooma mooy kàttan gi ñu tegtal ne mooy “sàcckat yi ci say nit” ci aaya fukk ak ñent.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Benn mbir moo wóor: ñi bokk ci Jàngatkat Bésub Noppalu gu Juróom-ñaar wa, te taxaw ci dencukaay Seytaane, ñooñu dinañu jëkk a bàyyi seen ngëm ci artuy waxtaan ak yedd yi nekk ci Seede yi Yàlla di joxe jaarale ko ci Xelam.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Woote ngir yeesal sellal gi ak liggéey gu gën a sell dees koy def, te dinaa sax a deffaat. Ñenn ci ñi di wax lépp lu Seytaane di jébbal léegi dinañu dellusi ci seen xel. Am na ñu nekk ci ay bérab yu am solo ci wóor gu mag te xamuñu dëgg gi ñeel jamono jii. Bës bi war nañu leen a jottali ndawtal bi. Bu ñu ko nangu, Kirist dina leen nangu, te dina leen def ay liggéeykat yu bokk ak moom. Waaye bu ñu bañee dégg ndawtal bi, dinañu taxaw ci suuf ndax ñu nekk ci suufu banneex bu ñuul bu Boroom Kàttanug Lëndëm gi.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.
«Dama maay na ma wax ne, mooy ne dëgg gu wert gi ngir jamono jii mi ngi ubbeeklu gën a leer ci xel yi. Ci wàllu bu am solo, góor ak jigéen dañuy war a lekk yàpp-u Kirist te naan deretam. Xam-xam bi dina yokku, ndaxte dëgg man naa yaatu ba fàww. Ki sos dëgg ci kaw dina dugg ci booloo gu gën a jege, te gën a jege sax, ak ñi sax ci xam ko. Bu nit ñu Yàlla di jot kàddug-am ni mburu mu asamaan, dinañu xam ne génn-génnam dañoo waajaloo ni suba. Dinañu jot doole ju xel mu sell, ni yaram di jot doole ju yaram bu ñu lekk-ee lekk.» Spalding and Magan, 305, 306.
In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.
Ci sunu mbind mi mujj, nu xamale ne Uriah Smith mo doon jàmbaaru ñaawteef ga ci atum 1863, ndaxte moom la woon ki indi xàrt bu fen bu 1863. Xàrt bi mu juróon ci 1863 dindi na juróom-ñaari yoon yi ci Léwitik 26 ci yégleb Laodicea Adventisme buy wax ci kàddug yonent, ba loolu mel ni mooy tàmbali yàq-yàqug ndombo yi ci suuf, te it mooy tàmbali tabax ndombo bu fen bu Laodicea Adventiste, biñ tabax ci tuuf. Gannaaw gi ci jaar-jaaru nettalig Adventist, firndeem boppam ci buur bu bëj-gànnaar génne na meññeef yi modelam bu yonent, ba nit ñi daw kërgëmm gi.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Wottuleen ci yonent yu dëggul, yi leen di ñëw sol yéreyi xar, waaye ci biir dañuy buki yu xiif buy xas. Dingeen leen xam ci seen meññeef. Ndax nit dañuy dajale reseñ ci garab gu am xonq, walla fig ci garab gu fees ak xur? Noonu itam, bépp garab gu baax meññ na doom yu baax; waaye garab gu bon meññ na doom yu bon. Garab gu baax manul meññ doom yu bon, te itam garab gu bon manul meññ doom yu baax. Bépp garab gu meññul doom yu baax, dañuy ko dagg ba noppi sànni ko ci safara. Kon nag, dingeen leen xam ci seen meññeef. Du képp ku maa naan: Boroom bi, Boroom bi, mooy dugg ci nguuru asamaan; waaye ku def coobarey Sama Baay bi nekk ci asamaan. Ñu bare dinañu ma wax bés boobu: Boroom bi, Boroom bi, ndax waxunu woon ci sa tur? Ndax génninu woon rab yi ci sa tur? Ndax defunu woon jëf yu yéeme yu bare ci sa tur? Kon nag dinaa leen wax bu leer: Masuma leen a xam; soreleen ma, yéen ñi di def lu bon. Kon nag, képp ku dégg wax yii ma wax te di ko jëfe, dinaa ko mengale ak nit ku xereñ, ku tabax kërëm ci kaw doj. Taw bi daldi wàcc, ndox yi daldi daw ba fees, ngelaw yi daldi wolë ba dóor kër ga; waaye dafa daanuwul, ndaxte sampoon nañu ko ci kaw doj. Waaye képp ku dégg wax yii ma wax te jëfewul ko, dees na ko mengale ak nit ku ñàkk xel, ku tabax kërëm ci suuf su sànq. Taw bi daldi wàcc, ndox yi daldi daw ba fees, ngelaw yi daldi wolë ba dóor kër ga; te mu daanu, te magoon na lëndëmu. Macë 7:15–27.
The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.
Njiitu ndaw yiif yi ci Seŋkaaru Bësub Juróom-ñaari Fan yi ci jamono Laodiseeñ biñ leen weesu woon ci atum 1989, ni mu wóor ni njiitu kër Yawut ya ñu ko weesu woon ba Krista juddoo.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.
“Nit ñu xamul ko, waaye xibaar bi feesal asamaan bépp ak mbégte. Ak yeneen xel yu gën a xóot te gën a lewet, mbind mu sell yi jóge aduna leer gi diñu jëfandikoo seen bëgg-bëgg ngir jëgsi suuf si. Aduna bépp gën a leer ndax ñëwam. Ca kaw tund yaa ci Betleyem, am na mbooloo malaaka yu bari lool bu kenn mënu ko waññi. Ñu ngi xaar mandarga ba ngir yégle xibaar bu neex bi ci aduna si. Bu njiit yi ci Israayil nekkoon ñu sax ci kóllëre giñu dénk leen, kon ñoom itam dinañu bokk ci mbégte mi ci yégle juddug Yeesu. Waaye léegi, ñu romb leen.”
“God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.
«Yàlla wax na ne: “Dinaa tuur ndox ci ki mar, te mbànd mi ci suuf su wow.” “Leer gi dina fenk ci lëndëm bi ngir ñi jub.”» Esayi 44:3; Sabóor 112:4. «Ñi sàkku leer te nangu ko ak mbégte, seliñ yu leer yuy jóge ci gàngunaayu Yàlla dinañu tàllal ci seen kaw.» The Desire of Ages, 47.
The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”
Jamono mujj ci jëfandikoo Kirist mooyoon Njëlbéenam, te moo xew ba ca jamono jooju lañu ubbe yégle bi di na nattu maas googu. Atum 1989 mooyoon jamono mujj ci wallu ñi di seet ndax ñoom lañu woo ngir bokk ci téeméeri ñent-fukk ak ñeent junni ñent-fukk ak ñeent. Misaalu waxu yonent bu Uriah Smith dafa bañoon dëgg yu cosaan yi ñuy tegtal ci karte 1843 bi. Dëgg yooyu ñoo doon “Xeer wi.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Ñëwli bi agsi na: Dara war a war a bàyyi mu dugg ngir yengal tabaxu ngëm gi nu doon sos ba noppi li dale ci waxtu ba bataaxal bi ñëwee ci 1842, 1843, ak 1844. Maa ngi woon ci bataaxal bii, te ba ca jamono jooju ba tey maa ngi taxaw ci kanam àddina, di sàmm dëgg ci leer gi Yàlla jox na nu. Dunu bëgg a tàgg sunuy tànk ci kaw dëkk bi ñu ko teg, bi nu doon bés bu ne seet Boroom bi ak ñaan gu dëgër, di wut leer. Ndax ngeen foog ne man man naa bàyyi leer gi Yàlla jox ma? Moom dafa wara mel ni Doju Màndarga. Moo may gindi ba tay, dale ci ba mu ma ko joxee.” Review and Herald, 14 Awril 1903.
On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.
Ci 11 Septàmbar 2001, taw yi mujj mi tambalee wàcc ndànk ndànk bi ngelaw yi, yi doon taxawal Islaam bu ñatteelu ay, bàyyikoo; te Patriot Act mooy màndarga njébbalu gu jóg ci yoonu Àngale ba àgg ci yoonu Room, di yégle ci waxu yonent ne mbëggu doxalin katolig bu paapal bi tàmbalee na daw. Tàggat gu mujj gi ngir kërgug Adàntist bu Laodisee tàmbalee na, te “taw bi wàcc, te mbëx yi dikk, te ngelaw yi wol, dal ci kër ga; mu daanu, te dànkugam amoon na solo lool.”
The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.
Bataaxal bi malaaka mu bare doole bi yégle woon ca jamono jooju, won na ne xeet yépp naan nañu biiñu Babilon, te xeetu yoonu fen wi Room gu paap ya ak Protestante yu seedeewul yi jëfandikoo, wi ñu doon jël ndank-ndank dale ci fippu ga 1863, moom lañu tegtal ci biiñu (jàngale) Babilon.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Te gannaaw loolu gis naa beneen malaaka buy wàccéee asamaan, yor kàttan gu réy; te suuf si leer na ndax ndamu moom. Mu woo ak baat bu am doole lool, naan: “Babilon bu mag bi daanu na, daanu na, te mu nekk kërug rab yi, ak fésalu bépp ruu bu sobe, ak pañe bépp picc bu sobe te seytaan. Ndax xeeti àddina yépp naan nañu biiñu merum njaloo moom; buur yi ci suuf bi def nañu njaloo ak moom; te jaaykat yi ci suuf bi barele nañu alal ndax ngëneel yu bare yu xéewëlam.” Peeñu 18:1–3.
At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.
Ci ñàkk yaakaar ga amoon 18i Sulet 2020, liggéeyu natt gi jeexoon na ngir kërkandat Yoonent yi fanweeri ñaari-bés, mooy Eglise Adventiste du Septième Jour bu Laodicée, te liggéeyu natt gi tàmbalee na ci ñi doon kandidà yi ngir bokk ci ñaar-fukk ak ñeent junni. Bi Michael tàmbalee yeewloo kandidà yooyu ci Sulet 2023, yégle gi, jiñu teewal ni diw ci léebu Adventisme bi, ubbeekoon naat. Mu doon gannaaw 11i Sàttumbar 2001 walla gannaaw Sulet 2023, amoon na tuurug diw gi, te yégle gi ubbeeku woon ci Sulet 2023, bu mat a sàkk, mooy yégle « Yuuxu Guddi » gi ci léebu bi.
It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.
Mu tambali ci jamono jéemantu ji niki yégleb gu ñeel janq yu xel ak janq yu ñàkk xel, waaye mu di gën a yaatu ba nekk yégleb bu baax bi. Yégleb boobu di agsi ci ndigalu Dibeer bu agsi léegi, te bu agsee baat bu ñaareel bi ci Peeñug Yàlla saare 18 wootee sànni peexe Yàlla yeneen juróomam génne leen ci Babilon.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Noonu ma, maa ngi déggat baat bu jóge ci asamaan, ne: “Génnleen ci moom, yéen sama xeet, 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.” Peeñu 18:4, 5.
The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.
Baate bu njëkk bi nekk ci saar bii 1 ba 3 yéglee njotul jamono ju nattu, te gannaaw loolu feesug tawub mujj gi tàmbalee. Baate bu ñaareel bi mooy xamale jeexitalu jamono ju nattu jooju, te yégle jamono ju nattu ngir sàmm Yàlla yeneen mi, mi teggoo bëgg-ba-bëgg ca Babilon.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Noonu ci liggéey gu mujj ngir artu àddina bi, ñaari woote yu wuute dañuy jëfandikoo ci mboolooy gëmkat yi. Yëgleb malaaka bu ñaareel bi mooy: ‘Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte moo naanloo xeeti réew yépp biiñu al bi, mooy biiñu meram njaaloom.’ Te ci xaacu kawe gu yëgleb malaaka bu ñetteel bi, dégg nañu baat bu jóge asamaan ne: ‘Génnleen ci moom, yéen samay nit.’” Review and Herald, 6 Desàmbar 1892.
It is during the outpouring of the Holy Spirit that Paul’s strong delusion of 2 Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.
Ci biirug Xel mu Sell mi la nax bu réy bi ci 2 Thessaloniciens yu Paul waxee mat. Mook benn, ndax moo doon nattu kërgëmkat Seventh-day Adventist bu Laodicée bi tambalee 11 septembre 2001, walla nattu janq yi dajale woon ci naqari 18 juillet 2020, nattu bi dafa am ci biirug Xel mu Sell. Biirug Xel moomu dafay tegu benn yégleb nattu.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ñi ñu dañu xëcc ci wetu Boroom suuf sépp, am nañu taxawaayu biñ ko mas a jox Seytaane muy kerub buy muur. Jaarale ko ci mbind mi sell yi wër gangunaam, Boroom bi dafa saxal jokkoo bu sax ak waa suuf. Diwlinu wurus wi moo tektalee yiw wi Yàlla di dundalee lamp yi gëmkat ñi ngir bañ a tàkketu ba noppi dee. Su fekkee ne diwlinu sell wii du tuurée jóge asamaan ci yégle yi Xelum Yàlla, doxaliin yu bon yépp dañu doon am noot gu mat ci kaw nit ñi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Yàlla dañuy ko toroxal bu nu jotewul yégle yi mu nu di yónni. Noonu nag, dañuy bañ di nangu diwlin wurus wi mu bëgg a tuur ci sunuy xol ngir ñi nekk ci lëndëm itam man a jot ci moom. Bu woote ba agsee ne: “Xoolleen, boroom céet gi ngi ñëw; génnleen ndajem ko,” ñi jotewul diwlin ju sell ji, ñi yarul ci seen xol yi yiwug Kirist, dinañu gis, ni jigéen yu ñàkk xel ya, ne waajaluwuñu ngir daje ak seen Boroom. Amuñu ci seen bopp kàttan gu leen di may man guñu jël diwlin ji, te seen dund dañu yàqu. Waaye suñu ñaanalee Xelmu Sellu Yàlla, su nu dékku, ni Musaa defee, ne: “Won ma sa ndam,” mbëggeelu Yàlla dina feeñ ci sunuy xol. Jaarale ko ci tubey wurus yi, diwlin wurus wi dina ñëw ci nun. “Du ci doole, du ci kàttan, waaye ci sama Xel, la Boroom Mbooloom yi wax.” Ci nangu leer yu taaru Jantub Njubte, doomi Yàlla dañuy leer ni ay lamp ci àddina.” Review and Herald, July 20, 1897.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.
Jamono bu tëjjeekat ñaari téeméeri ak ñeent-fukk ak ñeent junni ñi tambalee na 11 Suwelet 2001, te mooy melokaanu ñaari waxtu nattu. Ki jëkk mooy natug mujj bu njëm ci njëg laaj Laodise bu Mbooloom fan yii Juróom-ñaar, te ki ñaareel mooy ñeel ñi nekk ay mbir yi léebub fukki janq yi di wax ci seen kaw. Ngir nit man a nekk janq ju am xel walla janq ju amul xel, war na ne janq yépp jaar ci ab waxtu yéex.
In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.
Ci jaar-jaari Millerite, waxtu xaar gi tàmbalee ak ñëwug malaaka ñaareel bi, te loolu amoon na ca njëkk yëqu-yëqu bu ñàkk yaakaar ba. Ca jamono jooju, Protestante yi, ñoom ñi nekkoon nit ñi Yàlla tànn ci kóllëre gu njëkk gi, ñu bàyyi leen ginnaaw. Besu 18 Sulet 2020, nit ñi tànn ci kóllëre gu njëkk gi itam ñu bàyyi leen ginnaaw, te jëfandikoo ngir nattu ga amoon ca waxtu xaar gi ci jaar-jaari Millerite tàmbalee dellusi. Ndaje Woote gu Diggante guddi ga noonu lañu sosoon ci jaar-jaari Millerite, ni ñu koy sos léegi. Bi mu agsee ba mat ca ndaje kaŋu Exeter ba, feeñ na kan moo am ndaje bi (diiw), ak kan moo ko amul. Nit ñi tànn ci kóllëre gu njëkk gi ci benn ci ñaari jaar-jaar yooyu, ñoom lañuy jëkka nattu te bàyyi leen ginnaaw.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.
“‘Dinaa leen jox xol bu bees te dinaa def ci seen biir ruu bu bees.’ Maa ngi gëm ak sama xol bépp ne Ruuh Yàlla mi ngi deñku bëccëg addina, te ñi amoon leer gu réy ak yoon yi bari te jëfandikóowuñu ko, ñoom ñoo njëkk a desees leen. Ñoo taxawaloon Ruuh Yàlla ba mu dem. Li Seytaane di def léegi, di jëf ci xol yi, ak ci mbooloo yi, ak xeeti réew yi, war na yéemloo bépp taalibé kàddug wax yu yàlla-yëgle. Mujj gi jege na. Na sunuy mbooloo jóg. Na kàttanu soppi bi jóge ci Yàlla am ci xolu kàttan-kàttani nit ku nekk, te noonu dinañu gis yëngu-yëngu bu xóot bu Ruuh Yàlla. Baal rekk ci bàkkaar du kenn ci njeexital dee Jesu. Moom def na sarax su dul jeex, du ngir rekk bàkkaar dindi, waaye it ngir bindaat nit ak dundam, delloo ko taaram, tabaxaat ko ci ay yàqu-yàqam, te def ko mu yelloo ngir nekk ci kanamu Yàlla.” Selected Messages, téere 3, 154.
In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.
Ci benn waxtu nattu boobu, ñi bañee bëggante bi ñu ubbi, dañuy jot ngëlaw gu metti gi Pool wax.
“It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Lu ragal a tiit ne mooy jëf ci yoonu yàlla ci yoon wu am njariñ bi nu xam ci sunu xel te mu laal sunu xol. Manunu bañ ci amul mbugal yégle yi Yàlla di nu yónni ci yërmande. Ab ndigël jóge na asamaan ñëw ci àddina ba ci jamonooy Nóoyi, te musiba nit ñi dafa sukkandiku woon ci ni ñuy jëfeek ndigël loolu. Ndaxte dañoo bañ yégle bi, Noonu Xelum Yàlla nanguwulati xeetu bakkaar ba, te ñu dee ci ndoxu mbëmbët mi. Ci jamonoy Ibraaima, yërmande bàyyi na a woote dëkkandoo Sodom yu tooñkat ya, te ñépp gënul Loot ak jabaram ak ñaari doom-ju jigéen ñammoon na leen safara sa jóge asamaan. Noonu itam ci fan yi Kirist. Doomu Yàlla wax na Yawut yu gëmul ya ca xeetu jamono jooju ne: ‘Seen kër bàyyi nañu ko ci yéen muy neen.’ Bi mu xoolee ba ca fan yu mujja ya, dooley dul jeex jooju waxaat na ci mbirum ñi ‘jotewul mbëggeelug dëgg ngir ñu man a mucc’: ‘Ndax loolu Yàlla dina leen yónnee réer gu tar, ba ñu gëm fen; ngir ñépp ñi gëmul woon dëgg te bëgg njubadi, ñu daan leen.’ Naka lañuy bañ njàngaleem Kàddugam, noonu Yàlla di jële Xelam ci ñoom, bàyyi leen ci nax yi ñuy bëgg.” Early Writings, 46.
We will continue this study in the next article.
Dinanu wéyalat njàng mi ci bind bu ci topp.