When the parable of the ten virgins was fulfilled in Millerite history it took place during the second angel’s message. The second angel’s message represents two distinct messages, both in the period of time which they cover and in terms of the intended audience of the message. The second angel’s message was directed to the Protestant churches that had just returned to Rome and became daughters of Babylon. The Midnight Cry was directed to the sleeping Millerites. The first message was directed outside of the Millerites, the second was directed inside. This will be fulfilled to the letter in our day.
Bi léebu ñaar-fukk janq yi amee njariñ ci jaar-jaari Millerite, xewna ci biir yégleb malaaka ñaareel bi. Yégleb malaaka ñaareel bi mooy tekki ñaari yégle yu wuutoo bu baax, ñoom ñaar ci jamono ji ñuy muur ak it ci nit ñi yégleb bi jëm ci ñoom. Yégleb malaaka ñaareel bi jëmona ci kërkati Protestante yi dellu woon ci Room te doon sët yi Babilon. Yuuxu Guddi gi jëmona ci Millerite yi doon nelaw. Yégleb bu njëkk bi jëmona ci biti Millerite yi; ñaareel bi jëmona ci biir. Lii dina am baat ak baat ci sunu jamono.
The difference that needs to be noted in the repetition of our day is that in the beginning of Adventism the message of the second angel first went outside the Millerites and then part two of the message went inside the Millerites. At the end of Adventism, when the parable is again repeated, so also is the second angel’s message. We are told that directly more than a handful of times. But the two-fold nature of the message is reversed at the end. The first message goes to Adventism and the second to those outside of Adventism. We are told that the work and message represented by the angel of Revelation eighteen is a repetition of the second angel’s message.
Njàngale gi war a seetlu ci benn yoon ci jëfandikookat sunu jamono mooy ne, ci njàlbéenug Adventism, yëgleb malaaka ñaareel bi jëkk a génn ba ci bitig Millerites yi, te ginnaaw loolu ñaareelu xaajub yëgleb bi dugg ci biir Millerites yi. Waaye ci mujjug Adventism, bu léebalu wóor wi dellu jëfandikooat, noonu it yëgleb malaaka ñaareel bi dellu. Ñu wax na nu loolu ci lu gën a bari ñaariyoxo. Waaye ci mujj ga, nekkin gu ñaari xaaj gu yëgleb bi dañuy soppeeku. Yëgleb bu jëkk bi dem ci Adventism, te ñaareel bi dem ci ñi nekk ci biti Adventism. Ñu wax na nu ne liggéey ak yëgleb bi malaaka bi ci Peeñu 18 di firndeel mooy delluwaatug yëgleb malaaka ñaareel bi.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Yonent bi nee: «Gis naa beneen malaaka bu wàccee asamaan, yor kàttan gu mag; te suuf si leer ak ndamam. Mu wax ak baat bu dëgër, ne: Babilon bu mag bi daanu na, daanu na, te mu nekk kërug seytaane yi» (Peñc mi 18:1, 2). Lii mooy benn mesaj bi malaaka bu ñaareel bi joxe woon. Babilon daanu na, «ndaxte mooy def xeeti àddina yépp naan biiñu meram jigéenam» (Peñc mi 14:8). Lan mooy boobu biiñ?—Ay njàngalem yu dul dëgg. Jox na àddina bi bésub noflaay bu dul Bésub Noflaay bu ndigalu ñeenteel bi, te delloo na fen boobu Seytaane wax woon jëkk Ewa ci Eden—am gi dul dee ci jamono ji bindees ko. Njuumte yu bare yu bokk ci loolu la siiwal feebar ci bépp fànn, «jàngale ni ay njàngale ndigali nit ñi» (Macë 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Ba Yeesu tàmbalee liggéeyam gu ñépp di gis, mo sellal Kér Yàlla gi ci ay sosam yu bon te yàq sellugam. Te ci biir jëf yu mujj yi ci ay liggéeyam, amoon na ñaareelu sellalug Kér Yàlla gi. Noonu itam, ci jëf ju mujj ji ngir waare àddina si, ñaari woote yu wuute ñoo ñuy defal mboolooy gëmkat yi. Yëgleb malaaka bu ñaareel bi mooy: ‘Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte mo tax xeet yépp naan biiñu merum njaaloomam’ (Peñ 14:8). Te ci xaacu réy bi ci yëgleb malaaka bu ñatteel bi, dégg nañu baat buy jóge asamaan ne: ‘Génnleen ci moom, samay nit, ngir ngeen bañ a bokk ci bàkkaaram yi, te ngeen bañ a jot ci ay musibaam. Ndaxte bàkkaaram yi agsi nañu ba asamaan, te Yàlla fàttali na ay ñaawtéefam’ (Peñ 18:4, 5).” Selected Messages, téere 2, 118.
The message of the second angel at the beginning of Adventism is the same message as the message represented by the angel of Revelation eighteen, and in that warning, there are two voices that proclaim a message. The first voice is proclaimed when the earth is lightened by his glory and in verse four John heard another voice saying, “come out of her.”
Bataaxalu ñaareelu malaaka bi ca njàlbéenu Adventisme mooy benn bataaxal ak bataaxal bi malaaka bi nekk ci Apocalipse fukk ak juróom-ñett wax, te ci waare woowu am na ñaari baat yu yégle bataaxal. Baat bu jëkk bi dees na ko yégle bi suuf si leeré ak ndamam, te ci wërsëg 4 Yàllaana gis na ne Yowaana dégg na beneen baat buy wax naan: «Génnleen ci moom.»
In Millerite history the call out of Babylon came first and the message to the Millerites came second. In Revelation eighteen it is the second voice, or second message that addresses those outside of Adventism. Along with the declaration that there are “two distinct calls made to the churches” we find that the two times Christ cleansed the temple (at the beginning and ending of His ministry) is also an illustration of the beginning and ending of Adventism.
Ci mboolem Millerite, wootee génne Babilon dafa jiitu, te ndigël bi jëm ci Millerite yi daldi topp ci ginnaaw. Ci Peeñu 18, baat bu ñaareel bi, walla yëgle bu ñaareel bi, mooy wax ak ñi nekk biti Adventism. Ànd ak yégle ne am na “ñaari woote yu beru te wuute te ñu def ci kërkàndoo yi,” nun gis itam ne ñaari yoon yi Kirist sellaloon kër Yàlla ga (ca njàlbéenu liggéeyam ak ca mujjam) nekk na misaal bu wone njàlbéen ak mujjug Adventism.
The beginning of Adventism illustrated a purification of the workers that helped in building the foundation that William Miller was used to establish. The foundation was completed at the conclusion of the second angel’s message, for with the arrival of the third angel on October 22, 1844 the truths that make up the foundations of Adventism were made available to understand, for those who are willing to hear.
Tambaliwaatug Afeentis mu njëkk jëfandikoo na sellalug jëfkat yi te mu tax a jàppale ci tabax fonnkaas bi ñu jëfandikoo woon William Miller ngir taxawal ko. Fonnkaas boobu mat na ci jeexital yëgleb malaaka ñaareel bi, ndaxte ak ñëwug malaaka ñetteel bi ci 22 Oktoobar 1844, dëgg yi di samp fonnkaasi Afeentis dañu feeñ ngir ñu man a xam leen, ñeel ñi bëgg a dégg.
The work of building the foundation concluded at the climax of the history of the second angel, when “two distinct calls were made to the churches.” The first call was outside the Millerites, the second was for the Millerites. But another beginning that aligns with Adventism’s beginning is the ministry of Christ when He cleansed His temple the first time. The prophetic illustration of the temple being cleansed is marking a purification at the beginning and end of His ministry, that in turn typifies a purification of Adventism at its beginning and ending. Christ’s two temple cleansings align with the beginning and ending of Adventism, but His message was just for His covenant people who were in the process of forever divorcing themselves from God.
Liggéeyu tabax fondasiyoŋ bi jeex na ca njekkaam ci jaar-jaaru malaaka ñaareel bi, ba “ñaar waxtaan yu wuutoo ñëw ci jàngale yi.” Waxtaan wu jëkk wi nekkoon na ci biti mbooloom Millerite yi, waaye ñaareel bi jagleeloon na Millerite yi. Waaye am na beneen tàmbali bu méngook tàmbalib Adventisme bi, mooy liggéeyu Kirist bi ba Mu setaloon templam bi yoon wu jëkk. Misaal wu yonent bi ci templ bi ñuy setal di tegtal sellal gu am ci tàmbali ak ci mujju liggéeyam, te loolu it mooy misaalal sellal gu Adventisme war a am ci tàmbali ak ci mujjam. Ñaari setal yu Kirist def ci templ bi méngoo nañu ak tàmbali ak mujjug Adventisme, waaye yëgleem bi jagleeloon na rekk askanam kóllëre, ñi nekkoon ci yoonu faz seen bopp ba fàww ak Yàlla.
The beginning of Adventism presented a message announcing the opening of the judgment and the end of Adventism is announcing the end of judgment. Jesus cleansed the temple the first time and rebuked the Jews for turning His house into a den of thieves, but the second cleansing of the temple was “among the last acts of His ministry.” At the end of His ministry, He no longer told the Jews that they had made His Father’s house a den of thieves, he then told them that their house “was left to them desolate.”
Tàmbaliinu Adventism dafa yégle woon ndigal buy xamle ubbi gi àtte ba, te mujjug Adventism miit a ngi yégle jeexitalu àtte ba. Yeesu setal na kër Yàlla ga bi njëkk, te mu yedd Yawut ya ndax da ñu soppi woon këram nekk kër sàcc, waaye ñaareelu setalug kër gi nekkoon “ci biir jëf yu mujj yi ci ay liggéeyam.” Ci mujjug liggéeyam, waxatul Yawut ya ne da ñu defoon kër Baayam nekk kër sàcc; waaye noonu mu ne leen seen kër “bàyyi nañu ko leen muy neen.”
“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 jamono, jaamu bokk ci xeet yépp dañuy seet kër Yàlla ga ñu jagleel woon ngir màggal Yàlla. Wërngal ak wurus ak doj yu wert, nekkoon na melokaanu rafet ak màggute. Waaye Yexowa nekkatuloon ci kër gu rafet googu. Israyil, ci anamam ni xeet, dafa tas boppam ak Yàlla. Bi Kirist, ci jeexital liggéeyam ci suuf, xool bi mujj ci biir kër Yàlla ga, mu ne: ‘Xool-leen, seen kër bàyyi nañu ko ci yéen, nekk kër gu neen.’ Matthew 23:38. Ba loolu amee, moom dafa woo woon kër Yàlla ga kër Baayam; waaye bi Doomu Yàlla génnee ca miir ya, ndëwénu Yàlla dëddu na ba fàww ci kër ga ñu tabaxoon ngir ndamaram.” Acts of the Apostles, 145.
The temple He cleansed at the beginning was a different temple than what He cleansed at the end. The first temple was His Father’s house, but the second temple was the Jew’s house. The Lord entered into covenant with Adventism at the beginning and Adventists became priests in His temple. At the end of Adventism, they are to be no more priests, and their house will be desolated.
Kër gu mu setaloonoon ca tambalee ba, mooyoon na kër gu wuute ak kër ga mu setaloon ca mujji ba. Kër gu njëkk ga doon na këru Baayam, waaye kër gu ñaareel ga doon na kër Yawut ya. Boroom bi dugg na ci kóllëre ak Adventism ci tambalee ba, te Adventist ya nekk nañu saraxalekat yu ci këram. Waaye ci mujju Adventism, duñu nekkati saraxalekat, te seen kër dina nekk buñu yàq.
The second angel represents two messages. This is one reason the message is represented as Babylon falling twice. This is not the primary reason for the twice repeated announcement of Babylon’s fall, but is one reason. How is it two messages?
Ñaareel bu ñaareel day tegu ci ñaari yégle. Loolu mooy benn sabab bu tax yégle bi wonee ne Babylone daanu na ñaari yoon. Waaye loolu du sabab bu jiitu ci yégle bi ñuy baamtu ñaari yoon ne Babylone daanu na, waaye mooy benn sabab. Naka la muy doon ñaari yégle?
The second angel arrived in response to the rejection of the first angel’s message. When the failed prediction, identifying 1843 as the conclusion of the 2300-year prophecy, the Protestant churches used the erroneous message to reject Miller’s message. Miller’s message was the first angel’s message. At its rejection the Protestant churches, who had been God’s church in the wilderness for over 1260 years, were rejected and became a daughter of Babylon. At that point the second angel arrived with his message.
Ñaareel ñaareelu bi agsi na ngir tontu ci bañgaale bu amoon ci yëgleb malaaka bi njëkk. Bi wax ju juumoon, te mooy jàpp 1843 ne mooy jeexital yëgleb 2300 at yi, diis-yoon yu Protestaaŋ yi jëfandikoo nañu bataaxal bu juum boobu ngir bañ yëgleb Miller. Yëgleb Miller mooy yëgleb malaaka bi njëkk. Bi ñu ko bañee, diis-yoon yu Protestaaŋ yi, yi nekkoon diis-yoonu Yàlla ci màndiŋ ma lu ëpp 1260 at, dañu leen bañ, te ñu nekk doom ju Babilon. Ca jamono jooju la malaaka bi ñaareel agsi ak ay yëgleem.
There are some very important points involved with the various elements of this history we are considering. There is at least one point that must be developed slowly for it definitely contributes to the understanding of the message of the Revelation of Jesus Christ that is currently being unsealed. For this reason, I am including a very important passage about that history. It is two chapters that I am pointing to, but there is also a third important chapter in the middle of those two chapters. I am not including this at this time in order to limit the scope of our consideration.
Am na am solo yu amna lool ci ay dogal yu am solo lool yu bokk ci xeeti mbir yi ci jaar-jaar bii nu ngi xalaat. Am na benn dogal bu war a yàgg ci yokk ndànk-ndànk, ndax moom dafa taxaw ci wér-gu-yaram ngir xam yégleb Kàddug Peeñug Yeesu Kirist bi ñuy fegël léegi. Moo tax maa ngi boole fii benn xëtu wax bu am solo lool ci jaar-jaar boobu. Ñaari saar la yu ma di jublu, waaye am na it benn ñetteelu saar bu am solo ci diggante ñaari saar yooyu. Duma koy boole ci jamono jii ngir suufal tolluwaayu li nu di xalaat.
Notice which angel is being addressed as you read through, look for the progressive testing process, note in the first paragraph that the prophetic characteristics of the angel of Revelation eighteen are also the characteristics of the first angel. Notice that to crucify one of the messages is to crucify Christ, and notice that the three angels are all presented as single angels, but the Midnight Cry message is a multitude of angels.
Fàttal xel ci ban malaaka la wax ji jëm ci moom bi nga di jàng, seetal yoonu nattu gu yokkute gi, te nga xam ci beneen xët wu njëkk wa ne jikko yu yégleb yu malaaka bu Peeñu 18 am, mooy itam jikko yu malaaka bu njëkk ba. Fàttal ne dajlee kenn ci yenn bataaxal yi mooy dajlee Kirist, te fàttal ne ñetti malaaka yi ñépp dañu leen wone ni ay malaaka yu benn, waaye yégleb bu Yuuxu Diggante Guddi gi mooy mbooloom malaaka yu bare.
“I was shown the interest which all heaven had taken in the work which had been going on upon the earth. Jesus commissioned a strong and mighty angel to descend and warn the inhabitants of earth to get ready for his second appearing. I saw the mighty angel leave the presence of Jesus in heaven. Before him went an exceedingly bright and glorious light. I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God. Multitudes received the light. Some seemed to be very solemn, while others were joyful and enraptured. The light was shed upon all, but some merely came under the influence of the light, and did not heartily receive it. But all who received it, turned their faces upward to heaven, and glorified God. Many were filled with great wrath. Ministers and people united with the vile, and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world, and were closely united together.
“Ñu won ma ne asamaan gépp dafa am woon yéene ci liggéey bi doon am ci kaw suuf. Yeesu sant na malaaka bu dëgër te am kàttan mu wàcc, ngir artu waa suuf, ngir ñu waajal seen bopp ci ngir dikkam ñaareelu yoon. Gis naa ne malaaka mu am kàttan mi génn na ci kanamu Yeesu ca asamaan. Kanamam la leer gu tar lool te màgg doon jiitu. Waxees na ma ne yonnentam mooy leeral suuf si ak ndamam, te artu nit ci merum Yàlla miy ñëw. Mbooloo yu bare jot nañu leer gi. Am na ñu mel ni dañoo sâu xel lool, fekk ñeneen ñi neex ak bànneex ba seen xol yéemu. Leer gi tas na ci ñépp, waaye am na ñu daal rekk dugg ci dooley leer gi, te xol bu dëggu ñu ko nangu. Waaye ñépp ñi ko nangu, jëkk nañu seeni kanam yéeg asamaan, te maggal Yàlla. Ñu bare fees nañu ak mer gu réy. Saraxalekat yi ak mbooloo mi booloo nañu ak ña bon ña, te dëgërloo ci weddi leer gi malaaka mu am kàttan mi tas. Waaye ñépp ñi ko nangu tàggatoo nañu ak àddina, te boolewu nañu lool ci seen biir.”
“Satan and his angels were busily engaged in seeking to attract the minds of all they could from the light. The company who rejected it were left in darkness. I saw the angel watching with the deepest interest the professed people of God, to record the character they developed, as the message of heavenly origin was introduced to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision and hatred, an angel with a parchment in his hand, made the shameful record. All heaven was filled with indignation, because Jesus was slighted by his professed followers.
“Seetaan ak ay malaakaam dañoo nekkoon ci liggéey bu baax di wut a jéema jël xelam ñépp ñi ñu man a dàqe bàyyi leer gi. Kuréel gi bañoon leer googu, bàyyi nañu ko ci lëndëm. Gis naa malaaka mi di xool ak yéene gu xóot ñi di wax ne ñooma askanu Yàlla, ngir bind jikko ji ñuy yokk, ba kàddug ndigal gu jóge asamaan ñëwee ci ñoom. Te ba ñu bare ci ñi di wax ne dañuy bëgg Yeesu dummóoyee kàddug asamaan ga ak xeeb, ñaawal ak bañ gu metti, malaaka bu yor ab kayeet mu bind ci moom bind na fa njàngat gu rusadi gi. Asamaan gépp feesoon na ak mer gu metti, ndaxte Yeesu suufeel nañu ko ay toppkatam yu di wax ne ñooy ñoom.”
“I saw the disappointment of the trusting ones. They did not see their Lord at the expected time. It was God’s purpose to conceal the future, and bring his people to a point of decision. Without this point of time the work designed of God would not have been accomplished. Satan was leading the minds of very many far ahead in the future. A period of time proclaimed for Christ’s appearing must bring the mind to earnestly seek for a present preparation. As the time passed, those who had not fully received the light of the angel, united with those who had despised the heavenly message, and they turned upon the disappointed ones in ridicule. I saw the angels in heaven consulting with Jesus. They had marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They all loudly professed to be Christians, yet failed in following Christ in almost every particular. Satan exulted at the state of the professed followers of Christ. He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure, the clean, and holy, all mixed up with sinners in Zion, and the world-loving hypocrite. They had watched over the true lovers of Jesus; but the corrupt were affecting the holy.
«Maa gis na ni ñi gëm te wóolu ne, ñoom dañoo am naqar. Gisuñu seen Boroom ci jamono ji ñu ko yaakaaroon. Dëgg-dëgg, bëgg-bëggu Yàlla moo doon a nëbb jamono yiy ñëw, ngir indi nitam ba ci bérab bu tànneef. Su fekkee ne amuloon bindu jamono boobu, liggéey bi Yàlla dogaloon du matoon. Seytaane moo doon jiite xel yu bare, di leen yóbbu lu ëpp ci kanam, ci jamono yiy ñëw. Ab diir bu ñu yégle ngir feeñug Kirist war na woon a tax xel mi seet ak yéene gu dëgg ab waajal gu jëm ci léegi. Bi jamono ji weesoo, ñi jotul woon leerug malaaka ma ba noppi, booloo ak ñi xeeboon ndëgëm bu asamaan bi, daldi wër ñi am naqar, di leen ñaawal. Maa gis malaakay asamaan yi, ñuy gise ak Yeesu diisoo. Ñoom seetoon nañu taxawaayu ñi di wax ne ñoom ay toppkat yu Kirist. Weesug jamono ji ñu tëraloon moo leen nattu te firndeel leen, ba ñu bari nattoo ci njaaloo, gis ne ñu wóorul. Ñoom ñépp waxoon ca kaw ne ay Kiristaan lañu; waaye dañu lajj ci topp Kirist ci lu ëpp ci bépp fànn. Seytaane bég na lool ci taxawaayu ñi di wax ne ñoom ay toppkat yu Kirist. Def leenoon ci saqoom. Moom moo gindi woon ña ëpp ci ñoom ba ñu bàyyi yoon wu jub wi, te ñu doon jéema yéeg asamaan ci beneen yoon. Malaaka yi gis nañu ne ñi sell, ñi set, ak ñi sella suuf, ñépp jaxasoo nañu ak bàkkaarkat yi ci Siyoŋ, ak naaféq yu bëgg àddina. Ñoom daan nañu wottu way bëgg dëggu Yeesu yi; waaye ñi yàqu daan nañu laal ñi sell yi.»
“Those whose hearts burned with a longing, intense desire to see Jesus, were forbidden by their professed brethren to speak of his coming. Angels viewed the whole scene, and sympathized with the remnant, who loved the appearing of Jesus. Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to earth, he cried, Babylon is fallen! is fallen! Then I saw the disappointed ones again look cheerful, and raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844. I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. But as the disappointed ones united in the cry of the second angel, the heavenly host looked with the deepest interest, and marked the effect of the message. They saw those who bore the name of Christians turn with derision and scorn upon those who had been disappointed. As the words fell from the mocker’s lips, You have not gone up yet! an angel wrote them. Said the angel, They mock God.
“Ñi ngeen ñi seen xol dafa lakk ak bëgg-bëgg bu tar ngir gis Yeesu, seen bokk yu ñu wax ne ay mbokk ci ngëm tere nañu leen ñuy wax ci ñëwam. Malaaka yi gis nañu mbir mi yépp, te ñoom it yërëm nañu desit yi, ñi bëgg feeñug Yeesu. Benn beneen malaaka bu am doole ndigal nañu ko mu wàccsi ci suuf. Yeesu teg ci loxoom mbind mi, te bi mu agsee ci suuf, mu yuux ne: Babilon dafa daanu! daanu na! Noonu ma gisaat ñi yàqu yaakaar, seen kanam daldi neexaat, te ñu yékkati seen bët ci asamaan, di xool ak ngëm ak yaakaar feeñug seen Boroom. Waaye ñu bare mel ni dañuy des ci genn xaalis gu ñàkk xel, mel ni ñu nelaw; waaye man gis naa ci seen kanam tegtalu naqar wu xóot. Ñi yàqu yaakaar gis nañu ci Biibël bi ne dañoo nekk ci waxtu bi mu yéex, te war nañu muñ, xaar ak muñug matug peeñ mi. Benn seede boobu taxoon ñu xool seen Boroom ci atum 1843, moo leen yóbbu it ci yaakaar ne dina ñëw ci 1844. Gis naa ne li ëpp ci ñoom amuñu doole boobu màndarga woon seen ngëm ci 1843. Seen yàqu yaakaar wofaloon na seen ngëm. Waaye bi ñi yàqu yaakaar booloo ak yuuxu ñaareelu malaaka bi, mbooloom asamaan xool nañu ko ak interest bu gëna xóot, te seet nañu njariñu wax jii. Gis nañu ne ñi yenu turu Kiristaan daldi dellu ak reetaan ak xeeb ci kaw ñi yàqu yaakaar. Bi kàddu yi rottee ci làmmiñu ñiy ñaawal, ne: “Dëgëruleen yéeg ba léegi!” malaaka benn bind ko. Malaaka bi ne: “Yàlla lañuy ñaawal.”
“I was pointed back to the translation of Elijah. His mantle fell on Elisha, and wicked children (or young people) followed him, mocking, crying, Go up thou bald head! Go up thou bald head! They mocked God, and met their punishment there. They had learned it of their parents. And those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the plagues of God, and will realize that it is not a small thing to trifle with him.
“Ñu jubbanti ma ci yeneen ci yéegug Eliya. Màntoom dafa rot ci Elisé, te xale yu bon (wala ndaw ñi) topp ko, di ko yéjj, di wax: Yéegal, yaw bopp bu barewul bi! Yéegal, yaw bopp bu barewul bi! Ñoom yéjj nañu Yàlla, te fa lañu daje ak seen mbugal. Ci seeni waajur lañu ko jànge. Te ñi ree te yéjj xalaatu gaamam ga ci kawug ñi sell ñi, musibaay Yàlla dina leen dal, te dinañu xam ne du lu ndaw a foog Yàlla.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of his people, and prepare them to understand the message of the second angel, and of the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus, and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried. Behold the Bridegroom cometh, go ye out to meet him. Then I saw those disappointed ones rise, and in harmony with the second angel, proclaim, Behold the Bridegroom cometh, go ye out to meet him. The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading, and having its designed effect. They contended with the angels of God, and told them that God had deceived the people, and that with all their light and power, they could not make the people believe that Jesus was coming. The angels of God continued their work, although Satan strove to hedge up the way, and draw the minds of the people from the light. Those who received it looked very happy. They fixed their eyes up to heaven, and longed for the appearing of Jesus. Some were in great distress, weeping and praying. Their eyes seemed to be fixed upon themselves, and they dared not look upward.
“Yesu sant yeneen malaaka yu naan ci gaaw ngir yeesal te dëgëral ngëm gu wéyadiyoo gu ay nitam, te waajal leen ngir ñu xam ndawsaayu bataaxalu ñaareelu malaaka ba, ak jëf ju am solo lool ju nekkoon ngir am ci asamaan ci lu yàggul. Gis naa ne malaaka yooyu jël nañu doole gu réy ak leer gu réy ci Yesu, te ñu naan ci gaaw jëm suuf ngir matal seen ndigal, ba dimbali ñaareelu malaaka ba ci liggéeyam. Leer gu réy daldi leer ci kaw nit yi Yàlla, bi malaaka yi waxee ci yuuxu naan: Xool-leen, Boroom céet gi ngi ñëw, génn-leen ngir daje ko. Noonu gis naa ñi màndiwoon ñu jóg, te ci déggoo ak ñaareelu malaaka ba, yégle naan: Xool-leen, Boroom céet gi ngi ñëw, génn-leen ngir daje ko. Leer ga jóge ci malaaka yi dajal na lëndëm gi fep. Seytaane ak ay malaakaam wut nañu a tere leer googu ngir bañ a law, te bañ a am njariñ li ñu ko jagleeloon. Ñu di xeex ak malaaka yi Yàlla, te wax leen ne Yàlla nax na nit ñi, te doonte seen leer ak seen doole mépp, mënuñu woon a tax nit ñi gëm ne Yesu dina ñëw. Malaaka yi Yàlla sax nañu ci seen liggéey, doonte Seytaane di jéema tëj yoon wi, tey woññ xel yi nit ñi sore leer gi. Ñi ko nangu woon mel nañu woon ne bég nañu lool. Ñu samp seeni bët yéeg asamaan, te di sóobu bët ngir feeñug Yesu. Ñenn ci ñoom nekkoon nañu ci njàqare gu tar, di jooy tey ñaan. Seen bët mel nañu woon ne ci seen bopp lañu leen fixee, te ñu ñakk fit a xool yéeg.”
“A precious light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.
Leer gu yéegoo joge ci asamaan tax ñu génn ci lëndëm ga, te seen bët yi, yi nekkoon ci seen bopp ak naqar, dellu yéeg ca kaw; te cant ak mbég mu sell feeñ ci bépp xar-kanam. Yeesu ak mboolem mbooloom malaaka yi xooloon ak nangu ci kaw ñi takku woon ci ngëm, di séentu.
“Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him. Those who received the message were wrapt in a cloud of glory. They waited and watched and prayed to know the will of God. They greatly feared to offend him. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light, and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of this precious light. The message given from heaven enraged Satan and his angels, and those who professed to love Jesus, but despised his coming, scorned and derided the faithful, trusting ones. But an angel marked every insult, every slight, every abuse they received from their professed brethren. Very many raised their voices to cry, Behold the Bridegroom cometh, and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon his second coming. I saw Jesus turn his face from those who rejected and despised his coming, and then he bade angels lead his people out from among the unclean, lest they should be defiled. Those obedient to the messages stood out free and united. A holy and excellent light shone upon them. They renounced the world, tore their affections from it, and sacrificed their earthly interests. They gave up their earthly treasure, and their anxious gaze was directed to heaven, expecting to see their loved Deliverer. A sacred, holy joy beamed upon their countenances, and told of the peace and joy which reigned within. Jesus bade his angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of earth, and repeated messages to bring them up to a point of time, to lead them to a diligent search of themselves, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out his people where he can work for them in greater power, and where they can keep all his commandments. . . .
“Ñi ñooñu ñi bañoon te bëgg a xeex leeru yëgleb malaaka bu njëkk bi, ñoom dañoo yàqu leeru ñaareelu bi, te mënuñu a jot njariñ ci kàttan ak ndamu yi and ak yëgleb bi ne: Seetleen, Boroom céet gi ngi ñëw. Yeesu dëddu leen ak kanam gu mer. Ñoom xeebu nañu ko te bañ ko. Ñi nangu woon yëgleb bi, dañoo sëf ci niirug ndam. Dañoo xaar, di wottu, di ñaan ngir xam coobare Yàlla. Dañoo ragal lool a merloo ko. Gis naa Seytaane ak ay malaakaam di sàkku tëj leer gu sell gii ci nit ñi Yàlla; waaye fekk ñi di xaar di sàmm leer gi, te di yëkkati seen bët su weesu suuf, jëm ci Yeesu, Seytaane mënu woonul dara ngir nangoo leen leer gii yuute. Yëgleb bi jóge asamaan merloo na Seytaane ak ay malaakaam, te ñi wax ne dañoo bëgg Yeesu, waaye seen xeeb ñëwam, dañoo toroxal te di ñaawal ñi takkoo woon ci ngëm. Waaye malaaka mu nekk bind na bépp ñaawal, bépp xeeb, bépp tooñ gi ñu jot ci seen bokk yu seen làkk wax ne ñoom ay mbokk ci ngëm. Ñu bare lool jolli seen baat ne: Seetleen, Boroom céet gi ngi ñëw, te bàyyi seen mbokk ñi bëgguloon feeñug Yeesu, te nanguwuñu leen ñu sax ci wax ci ñaareel ñëwam. Gis naa Yeesu dëddoo kanamam ak ñi bañoon te xeeb ñëwam, gannaaw loolu mu santaane ay malaakaam ñu génne nitam ci biir ñi sobax, ngir bañ a tilimal. Ñi déggal woon yëgle yi, taxaw nañu ci seen bopp, goreelu te benn. Leer gu sell te màgg leeru ci ñoom. Dañoo dëddu àddina, dagg seen mbëggeel ci moom, te joxe seen njariñi suuf ngir sarax. Dañoo bàyyi seen alalu suuf, te seen xool gu fees ak xaar-xaar jublu asamaan, di séentu gis seen Musalkat bi ñu bëgg. Bég mu sell, mu xóot, di leer ci seen kanam, di won jàmm ak mbégte mi nekkoon ci seen biir. Yeesu santaane ay malaakaam ñu dem dëgëral leen, ndax waxtuw seen nattu ga doon jege. Gis naa ne ñi di xaar ñii, nattu wu leen ba noppi ni mu ware. Dañoo weesuwoonul njuumte. Te gis naa yërmande ak mbaaxug Yàlla ci yónnee artu ci nit ñi ci suuf, ak yëgle yi ñu delloo baari yoon ngir yóbbu leen ci benn jamono, ngir jiite leen ci seet bu xóot ci seen bopp, ngir man a summiku ci njuumte yi ñu joxee jaarale ko ci ñi dul jaamu Yàlla ak ci Pap yi. Jaarale ko ci yëgle yii, Yàlla di génne nitam fa mu man a liggéeyal leen ak gëna kàttan, ak fa ñu man a sàmm bépp ndigalam....”
“As the ministration of Jesus closed in the Holy place, and he passed into the Holiest, and stood before the ark containing the law of God, he sent another mighty angel to earth with the third message. He placed a parchment in the angel’s hand, and as he descended to earth in majesty and power, he proclaimed a fearful warning, the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, and show them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, yet they must hold fast the truth. The third angel closes his message with these words, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. As he repeated these words he pointed to the heavenly Sanctuary. The minds of all who embrace this message are directed to the Most Holy place where Jesus stands before the ark, making his final intercession for all those for whom mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. Jesus makes an atonement for those who died, not receiving the light upon God’s commandments, who sinned ignorantly.
“Ba ministèreu Yeesu jeexee ci bérab bu Sell ba noppi mu dugg ci Bérab bu Gën a Sell, te taxaw ci kanam gaalu kóllëre gi ëmb yoonu Yàlla, mu yónni beneen malaaka bu am kàttan ci suuf ak ñetteelu yëgle bi. Mu teg ab mbind ci loxob malaaka ma, te ba mu wàcce ci suuf ak màgg ak doole, mu yégle artu bu tiit, di njàqare ju gën a metti màggaay bi nit mas a yeb. Bëgg-bëggu yëgle bii mooy def doom yi Yàlla ci seen wottu, te won leen waxtu nattu ak metit wi nekk ci seen kanam. Malaaka ma nee, Dees na leen indi ci xeex bu dëgër ak rab wi ak nataalam. Seen benn yaakaar rekk ngir dund gu dul jeex mooy ñu sax ci dal. Doonte seen bakkan nekk ci risk, war nañu téy ci dëgg gi. Ñetteelu malaaka ma jeexal na ay waxam ak kàddu yii, Fii mooy muñug ñi sell; fii ñooñu la ñiy sàmm ndigali Yàlla, ak ngëmug Yeesu. Bi mu delloo wax kàddu yii, mu jublu ci Kër Yàlla gu nekk ci asamaan. Xel yi ñépp ñi nangu yëgle bii jëm na ci Bérab bu Gën a Sell, fa Yeesu taxaw ci kanam gaal ga, di def rammu gu mujjam ngir ñépp ñi yërmande di saxal ba tey, ak ngir ñi tett yoonu Yàlla ci réer xel. Bii njot miñeel defees na ko ngir ñi jub dee ba noppi noonu itam ngir ñi jub te dund. Yeesu day def njot ngir ñi dee te jotul leer gi ci mbirum ndigali Yàlla, ñi bàkkaar ci réer xel.”
“After Jesus opened the door of the Most Holy the light of the Sabbath was seen, and the people of God were to be tested and proved, as God proved the children of Israel anciently, to see if they would keep his law. I saw the third angel pointing upward, showing the disappointed ones the way to the Holiest of the heavenly Sanctuary. They followed Jesus by faith into the Most Holy. Again they have found Jesus, and joy and hope spring up anew. I saw them looking back reviewing the past, from the proclamation of the second advent of Jesus, down through their travels to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, present and future, and they know that God has indeed led them by his mysterious providence.
«Bi Yeesu ubbee bunt gu Gàtt gi gën a Sell, leeru bésu Noflaay bi feeñ na, te waroon na ñu nattu te seetal nit ñi Yàlla, ni Yàlla nattu woon doom yi Israayil dëmb, ngir xool ndax dinañu sàmm yoonam. Gis naa malaaka bu ñetteel bi di jubbé suuf, di won ñiñu réy doxalin bi jëm ca Gàtt ga gën a Sell ga nekk ci Kër Yàlla gu nekk asamaan. Ñoom topp nañu Yeesu ci ngëm ba ca Gàtt ga gën a Sell. Teetiit gis nañu Yeesu, te mbég ak yaakaar tàmbalee naat a saxaat. Gis naa leen di xool ginnaaw, di seetlu jamono ji weesu, daldi tàmbalee ci yégle dikk gu ñaareelu Yeesu, ba ca seeni tukki yoon yi, ba ci weesug waxtu wa ci atum 1844. Ñoom gis nañu ne seeni réy gisle am na leeral, te mbég ak wóor dellusi na leen di dundal. Malaaka bu ñetteel bi leeral na jamono ji weesu, jamono jii, ak jamono jiy ñëw, te xam nañu ne Yàlla moo leen jiite dëgg-dëgg ci ay yoonu yorul xel yu nekk ci dogalam.»
“It was represented to me that the remnant followed Jesus into the Most Holy place, and beheld the ark, and the mercy-seat, and were captivated with their glory. Jesus raised the cover of the ark, and behold! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles; but they start back with trembling when they see the fourth commandment living among the ten holy precepts, while a brighter light shines upon it than upon the other nine, and a halo of glory is all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. It reads as when spoken by the mouth of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled, and when written with his own holy finger in the tables of stone. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by his holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God, and mourn over their past transgressions.
“Ñu ma won ne sarax-sopp yi toppoon Yeesu ba ci Bérab bu Gën a Sell bi, te gis gaal gi ak bérabu yërmande gi, te ndamalu seen ndam leen jàpp. Yeesu yékkati mbubb mu ëmb gaal gi, te xoolal! xeer yu doj ya, ak fukki ndigël yi bind ci ñoom. Ñu jàng ci ndigal yu dund ya; waaye ñu dellu gannaaw ak yëngu-yënguy ragal bu réy bi ñu gisee ne ndigëlu ñeenteel bi dafa dund ci biir fukki ndigël yu sell yi, fekk leer gu gën a xonq di leer ci kawam lu ëpp ñeneen juróom-ñent yi, te ndamu ndam wër ko bépp wet. Duñu fekk fa dara lu leen xamal ne Besub Noflaay bi farna, walla soppi na ko ba ci bés bu njëkk bu ayu-bés bi. Mu ngi jàng ni mu nekkoon ba ca waxee ko ak gémmiñu Yàlla ci tedd gu sell te di tiitlu ci tundu wa, ba leer ya melaxee, ba dënn ya di riir, ak ba mu ko binde ak baaraamam bu sell ci kaw xeer ya. Juróom-benni fan ngay liggéey te def sa liggéey gépp; waaye bésub juróom-ñaareel bi mooy Besub Noflaayu Boroom bi sa Yàlla. Ñu waaru lool ci li ñu gisee ci sàmmug fukki ndigël yi. Ñu gis ne ñu teg leen jekk ci wetu Yexowa, te sellam muur leen ak aar leen. Ñu gis ne da ñuy dox ci kaw ndigëlu ñeenteel bi ci dekalóg bi, te da ñuy sàmm bés bu xeet yu ñàkk Yàlla ak Pap yi joxee ba mu wàcc, te bàyyi bés ba Yexowa sellal. Ñu toroxlu ci kanamu Yàlla, te metti xol ndax seeni moytu yoon yu weesu.”
“I saw the incense in the censer smoke as Jesus offered their confessions and prayers to his Father. And as it ascended, a bright light rested upon Jesus, and upon the mercy-seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God’s law, were blest, and their countenances lighted up with hope and joy. They joined in the work of the third angel, and raised their voices and proclaimed the solemn warning. But few at first received the message, yet they continued with energy to proclaim the warning. Then I saw many embrace the message of the third angel, and unite their voices with those who had first proclaimed the warning, and they exalted God and magnified him by observing his sanctified Rest-day.
«Gis naa safara bi ci njaar gi di saxee, bi Yeesu di jébbal seen njub ak seen ñaanam ci kanamam Baayam. Te bi mu yéegoon, leer gu xóot dal ci Yeesu, ak ci gangune yërmandey gi; te ñi di ñaan ak seen xol bépp, ñi nekkoon ci tiis ndaxte dañoo gisoon ne ñoom ay bàkkaar-kat lañu ci yoonu Yàlla, ñu barkeel leen, te seen kanam leer ak yaakaar ak mbégte. Ñu bokk ci liggéeyu malaaka bu ñetteel bi, te yékkati seen baat, yégle waare wa téy. Waaye nit ñu néew rekk a jëkk a nangu yoonu xibaar bi; moo tax ñu sax ci yëngu ak doole ngir yégle waare wi. Gannaaw loolu gis naa ñu bare di nangu xibaaru malaaka bu ñetteel bi, te boole seen baat ak ña jëkk a yégle waare wi, te ñu kaweel Yàlla, màggal ko ci sàmm bésam bu sell bi ngir noppalu.»
“Many who embraced the third message had not an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the Most Holy place, and those who had an experience in the past messages were pointing them the way to the heavenly Sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received it. They embraced them in their order, and followed Jesus by faith into the heavenly Sanctuary. These messages were represented to me as an anchor to hold the body. And as individuals receive and understand them, they are shielded against the many delusions of Satan.
“Ñi bari ñi nangu ñettee ñaareel yégle bi, amuñu woon xam-xamu dund ci ñaari yégle yi jiitu. Seytaane xamoon na loolu, te mu jublu ci ñoom ak bëtam bu bon ngir daanel leen; waaye malaakam bu ñetteel bi di woon leen won Barab bu Gëna Sell bi, te ñi amoon xam-xamu dund ci yégle yi weesu yi di woon leen won yoon wi jëme ci Kër Yàlla gu nekk ci asamaan. Ñu bare gis nañu jàppale gu mat sëkkug dëgg gi ci yégle yi malaaka yi, te ñu nangu ko ak mbégte. Ñu nangu leen ci toftale wu leer, te topp Yeesu ci ngëm ba ca Kër Yàlla ga nekk ci asamaan. Yégle yooyu, ñoom lañu ma teg woon ni ankër buy téye mbooloo mi. Te bu nit ku nekk nanguwee leen, te xam leen, dañuy doon pakku gu leen di aar ci juumte yu bare yu Seytaane.”
“After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He was affecting the minds of individuals who had a personal experience in these things. They had an appearance of humility. They changed the first and second messages, and pointed to the future for their fulfillment, while others pointed far back in the past, declaring that they had been there fulfilled. These individuals were drawing the minds of the inexperienced away, and unsettling their faith. Some were searching the Bible to try to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor, he could affect by different errors and drive about with winds of doctrine. Many who had led in the first and second messages, denied them, and division and scattering was throughout the body. I then saw Wm. Miller. He looked perplexed, and was bowed with sorrow and distress for his people. He saw the company who were united and loving in 1844, losing their love for each other, and opposing one another. He saw them fall back into a cold, backslidden state. Grief wasted his strength. I saw leading men watching Wm. Miller, and fearing lest he should embrace the third angel’s message and the commandments of God. And as he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length Wm. Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment, and cast a light and glory on the past, which would have revived his exhausted energies, brightened up his hope, and led him to glorify God. But he leaned to human wisdom instead of divine, and being broken with arduous labor in his Master’s cause, and by age, he was not as accountable as those who kept him from the truth. They are responsible, and the sin rests upon them. If Wm. Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. His brethren professed such deep love and interest for him, he thought he could not tear away from them. His heart would incline towards the truth; but then he looked at his brethren. They opposed it. Could he tear away from those who had stood side and shoulder with him in proclaiming Jesus’ coming? He thought they surely would not lead him astray.
«Gannaaw njàqare ju mag ji ci atum 1844, Seytaane ak ay malaakaam dañoo doon liggéey bu baax ngir teg fiir yu bare ngir yëngal ngëmug mbooloo mi. Mu doon jëfandikoo xel yi ciy nit ñi amoon seeni màndarga yu bopp ci mbir yooyu. Dañoo daan mel ni ñu suufe xol. Dañoo soppi woon bataaxal bi njëkk ak ñaareel bi, te jublu ci kanam ngir amaloom, fekk ñeneen di jublu fu sore ci gannaaw, di wax ne fa lañu fa amaloon ba noppi. Nit ñooñu dañoo doon jëbbal xeli ñi amul njàngum xam-xam, di yëngal seeni ngëm. Am nañu woon ñu doon seet ci Biibël bi ngir jéem a tabax ngëm gu seen bopp, buy dox boppam te beru ci boppam, te àndul ak mbooloo mi. Seytaane bég lool ci loolu lépp; ndaxte xamoon na ne ñi daggeeku ci ankër bi, man na leen a jëfandikoo ak njuumte yu wuute, baaj leen fii ak fale ak ngelaw i njàngale. Ñu bare ci ñi jiite woon ci bataaxal bi njëkk ak ñaareel bi, weddi nañu leen, te xàjjal ak tasaaroo tàll na ci biir mbooloo mi. Noonu ma gis Wm. Miller. Mu mel ni ku jaxasoo, te metti xel ak tiis lu bare ngir ay nitam ba tax mu suufe. Mu gisoon mbooloo mi booloo woon te bëggante ci 1844, di ñàkk seen mbëggeel ci seen diggante, di àndulante ak di xeexante. Mu gis leen di dellu gannaaw ci xaalis gu sedd, gu gàddaay. Tiis daldi jeexal dooleem. Gis naa nit ñiy jiite ñi di sàmm Wm. Miller, di ragal ne dina jàpp ndaje bu malaaka bu ñetteel bi ak ndigali Yàlla. Te saa yu mu jeng ci leer gi jóge asamaan, nit ñooñu daan tabax pexe ngir wetti xelam. Gis naa ne amoon na dooley nit ñuy jëfandikoo ngir tëj xelam ci lëndëm, ak ngir taxaale dooleem ci seen biir. Mujj ga Wm. Miller yékkati baatam, weddi leer gi jóge asamaan. Mu lajj ci bañ a nangu bataaxal bi ko war a leeral njàqareem bu baax, te taal leer ak ndam ci mbir yi weesu, te delloo dooleem yi sonn ba jeex, leerloo yaakaaram, te yóbbu ko ci màggal Yàlla. Waaye mu delloo ko ci xel mu nit aji xam, bañ cee sukkandiku ci xelu Yàlla; te ndax liggéey bu tar ba noppi ci liggéeyu Boroomam ak ndax magg, nekkoonul ku waroon a tàggat ak lu mel noonu ni ñi ko tere woon dëgg bi. Ñooñu ñoo ko yelloo, te bàkkaar bi ci ñoom la dal. Su fekkoon ne Wm. Miller manoon na gis leeru bataaxal bu ñetteel bi, lu bare ci mbir yi daan mel ni lëndëm te kumpa ci moom, dinañu ko leeral. Ay bokkam daan nañu won mbëggeel gu xóot ak farlu gu bare ci moom, ba tax mu xalaat ne manul a daggookk ñoom. Xolam daan na jeng jëm ci dëgg bi; waaye gannaaw loolu mu xool ay bokkam. Dañoo doon ko bañ. Ndax manoon na daggoo ak ñi taxawoon ak moom ci wetam, bët ci bët ak doole ci doole, ci yégle ñëwug Yeesu? Mu xalaat ne wóor na ne duñu ko yóbbu ci réer.»
“God suffered him to come under the power of Satan, and death to have dominion over him. He hid him in the grave, away from those who were constantly drawing him from God. Moses erred just as he was about to enter the promised land. So also, I saw that Wm. Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this. Others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Yàlla bàyyi na ko mu dugg ci kàttanu Seytaane, te dee am nguur ci moom. Mu nëbb ko ci bàmmeel ba, soreel ko ak ñi daan ko di indi saa su ne jógé ci Yàlla. Musaa bàcci na ba muy bëgga dugg ci suuf su ñu digoon. Noonu itam, gis naa ne Wm. Miller bàcci na bi muy bëgga dugg ci Kanaan gu asamaan, ci bàyyi sañ-sañam mu jëm ci lu moy dëgg gi. Ñeneen ñoo ko jiite ci loolu. Ñeneen ñoo war a fey seen yar. Waaye malaaka yi daan nañu wottu pënd bu tedd bii di jaamu Yàlla bii, te dina génn ci baatu liitaŋ bu mujj ba.
“I saw a company who stood well guarded and firm, and would give no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—one, two and three—the first, second and third angels’ messages. Said the angel, Woe to him who shall move a block, or stir a pin in these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received. I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. Step by step had God brought them along, until he had placed them upon a solid, immovable platform. Then I saw individuals as they approached the platform, before stepping upon it examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the laying of the foundation of the platform. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform and examined it, then found fault with it, declaring it to be laid wrong. I saw that nearly all stood firm upon the platform, and exhorted others who had stepped off to cease their complaints, for God was the master-builder, and they were fighting against him. They recounted the wonderful work of God, which had led them to the firm platform, and in union nearly all raised their eyes to heaven, and with a loud voice glorified God. This affected some of those who had complained, and left the platform, and again they with humble look stepped upon it.
«Maa gis ñaari nit ñi taxaw bu baax, ñu ñuul ci aar bu dëgër te taxaw temm, te duñu jox ndimbal benn ñi bëgg a yëngal ngëm gi dëkkaloo ci yaram wi. Yàlla xool leen ak nangu gu baax. Won na ma ñetti jéego — benn, ñaar ak ñett — bataaxalu malaaka bu njëkk, bu ñaareel ak bu ñetteel. Malaaka ma wax ne: Ay musiba ñeel na ku yëngal benn doj, walla yëngal benn tàkk ci bataaxal yii. Xam-xamu dëgg ci bataaxal yii am na solo bu bare lool ci dundug bakkan yi. Dogalu bakkan yi sax dafa wéer ci ni ñu leen nangu. Yóbbu nañu maat ci suufar bataaxal yii, te gis naa ni askanu Yàlla jëndee seeni jaar-jaari dund ak njariñ lu jafe. Gëna amoon na ko ci coono bu bare ak xare yu metti. Jéego ci jéego la Yàlla yóbbu leen, ba mu teg leen ci benn dal bu dëgër, bu dul yëngu. Noonu gis naa nit ñu ne, bi ñuy jege dal bi, bala ñuy ci taccu, ñuy seet fondaasioŋ bi. Am na ñuy tàbbi ci ak mbégte. Ñeneen tambalee di sikk ci ni ñu samp fondaasioŋu dal bi. Dañuy bëgga amal ay yokkute, te noonu dal bi dina mat gëna, te nit ñi dinañu gëna bég. Am na ñu wàcc ci dal bi, xoolaat ko, ba noppi sikk ci moom, di wax ne baaxul ni ñu ko samp. Gis naa ne lu ëpp ci ñoom taxawoon nañu temm ci dal bi, di dénk ñi wàccoon ci moom nga ñu bàyyi seeni jooy, ndaxte Yàlla moo doon Sampkat bu mag bi, te daan nañu xeex ak moom. Dañu nettali liggéeyu Yàlla lu yéeme, wi leen yóbboon ba ci dal bu dëgër bi; te ci benn benno, lu ëpp ci ñoom yékkati seeni bët ba asamaan, ak baat bu kawe di màggal Yàlla. Loolu daldi jéggal xolam ñeneen ñi doon sikk, te wàccoon ci dal bi, ba ñu dellusiwaat, ak kanam gu woyof, tàbbi ci moom.»
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way for Jesus’ coming. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the proclamation of his first advent placed them where they could not readily receive the strongest evidence of his being the Messiah. Satan led on those who rejected the message of John to go still further, to reject Jesus and crucify him. In doing this, they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly Sanctuary. The rending of the vail of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered, and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly Sanctuary to the heavenly, where Jesus had entered by his own blood, and shed upon his disciples the benefits of his atonement. The Jews were left in complete deception and total darkness. They lost all the light they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. They could not be benefited by the mediation of Christ in the Holy place. The heavenly Sanctuary had taken the place of the earthly, yet they had no knowledge of the way to the heavenly.
«Ñu jëfandikoo ma delloo sama xel ci yégleb ñëw gu jëkk gu Almasi bi. Yoon wi, yónni nañu Yaxya ci xel ak dooleyu Ilyaas ngir mu waajal yoon wi ngir ñëwug Yeesu. Ñi bañ seede Yaxya, jàngale yi Yeesu jàngale woon amuñu ci ñoom njariñ. Seen weddi yégleb ñëwugam gu jëkk, teg na leen ci berab bu taxoon duñu man a nangu bu baax dalil yi gën a tar ne mooy Almasi bi. Seytaane jiite na ñi bañee bataaxalu Yaxya ba ñu yokk seen bañ ba ñu bañ Yeesu te daaj ko ci bant bi. Ci def noonu, teg nañu seen bopp ci berab bu tax duñu man a jot barke bi ca bésu Pàntakot ba, bi leen di jàngal yoon wi jëm ca Kër Yàlla ga nekk ci asamaan. Xottiku perdeb kër Yàlla ga won na ne sarax yi ak sàrt yi Yawut ya dañuy joxe, deesu leen a nanguati. Sarax bu mag ba, joxeef nañu ko, te nangu nañu ko; te Xel mu Sell mi wàccewoon ca bésu Pàntakot ba, yóbbu na xelu taalibe ya soree Kër Yàlla gu suuf gi, jëm ca Kër Yàlla ga nekk ci asamaan, fa Yeesu dugg ak deretam boppam, te tuur ci ay taalibeyam njariñ yi jóge ci jubbantalam. Yawut ya bàyyi nañu leen ci ngëm gu mat sëkk ak lëndëm gu mat sëkk. Ñu ñàkk lépp leer gi ñu manoon a am ci pexe mucc gi, te sax dañuy wéeru ci seen sarax yu amul njariñ ak seen sarax yi ñuy joxe. Duñu man a am njariñ ci rammu Almasi bi ci Bérab bu Sell bi. Kër Yàlla ga nekk ci asamaan jël na bérabu kër gi nekk ci suuf, waaye xam-xamu yoon wi jëm ci asamaan amuñu ko.»
“Many look with horror at the course the Jews pursued toward Jesus in rejecting and crucifying him. And as they read the history of his shameful abuse, they think they love Christ, and would not have denied him like Peter, or crucified him like the Jews. But God who has witnessed their professed sympathy for his Son, has proved them, and has brought to the test that love which they professed for Jesus.
“Ñu baree di xool ak tiit yoonu Yawut ya jaar ci diggante Yeesu, ci seen bañ ko ak daaj ko ci bant bi. Te bi ñuy jàng jaar-jaaru ñaawtéefam ak toroxteem gu gàcce, ñu dañuy yaakaar ne ñoom dañuy bëgg Kirist, te duñu ko weddi woon ni Piyeer, mbaa ñu daaj ko ci bant bi ni Yawut ya. Waaye Yàlla mi seede woon seen yërmande gu ñuy wax ne am nañu ngir Doomam, moo leen nattu, te indi na ci seetlu bëgg-bëgg boobu ñu waxoon ne am nañu ngir Yeesu.”
“All heaven watched with the deepest interest the reception of the message. But many who profess to love Jesus, and who shed tears as they read the story of the cross, instead of receiving the message with gladness, are stirred, with anger, and deride the good news of Jesus’ coming, and declare it to be delusion. They would not fellowship those who loved his appearing, but hated them, and shut them out of the churches. Those who rejected the first message could not be benefited by the second, and were not benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the Most Holy place of the heavenly Sanctuary. And by rejecting the two former messages, they can see no light in the third angel’s message, which shows the way into the Most Holy place. I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit. It will die away and leave the world and the church in a worse condition than before.
«Asamaan yépp dafa xool ak yéene gu tar nanguwaayu yonent bi. Waaye ñu bare ci ñi wax ne dañuy sopp Yeesu, te di jooy bi ñuy jàng nettali bant ba, bàyyi di nangu yonent bi ak mbégte, mer moo leen jógloo, te ñuy ñaawal xibaaru jëm-kanamu Yeesu, di wax ne nax la. Bëgguñu woon a bokk ak ñi sopp feeñam, waaye dañoo leen bañ, génne leen ci kërkàngi yi. Ñi bañee yonent bu njëkk bi, mënuñu a jariñoo ak ñaareelu bi, te jariñuñu it ak yuuxu guddi gi, mi waroon a waajal leen ngir ñu dugg ak Yeesu ci bérab bu Gën a Sell bi ci kër-yàlla asamaan ci ngëm. Te gannaaw dañoo bañ ñaari yonent yu jëkk ya, mënuñu a gis benn leer ci yonentu ñettelu malaaka bi, miy won yoon wi jëm ca Bérab bu Gën a Sell ba. Gis naa ne kërkàngi yu tudd rekk, ni Yawut ya daan naajee Yeesu ci bant, noonu itam dañoo naajee yonent yii; moo tax xamuñu dara ci yokkute wi am ca asamaan, mbaa ci yoon wi jëm ca Bérab bu Gën a Sell ba, te mënuñu a jariñoo ak ràmmu Yeesu foofa. Ni Yawut ya, ñi joxe seen sarax yu amul njariñ, noonu itam ñoom dañuy joxe seen ñaan yu amul njariñ ca néeg ba Yeesu bàyyi; te Seytaane, bi mu neexee ci naxal gi ci ñi tudd ne ñoom ay toppkat yu Kirist, daf leen dëjël ci seeni laasu, di yeblu ak melo wu diine, te di gindi xelu ñi tudd ne ay Kiristaan yii jëm ci moom, te di liggéey ak dooleem, ak ay tektalam, ak ay kéemaan yu fen. Am na ñu mu nax ci benn anam, ñeneen ci beneen anam. Mu ngi am ay nax yu wuute yu mu waajal ngir dal xel yu wuute. Am na ñu xool ak tiit ci benn nax, waaye ci yeneen dañu leen di nangu ci yomb. Seytaane dafa nax ñenn ci Spiritisme itam. Dafa itam ñëw ni malaaka leer, te tas ay dooleem ci réew mi. Gis naa ay yeesal yu fen fu nekk. Kërkàngi yi dafa leen tiit ba seen xol réy, te dañoo jàpp ne Yàlla moo daan liggéey ak kàttan ngir ñoom, fekk ab beneen ruux la woon. Dina wéy, bàyyi àddina ak kërkànga yi ci xaalis gu gën a bon ga ñu nekkoon lu jiitu.»
“I saw that God had honest children among the nominal Adventists, and the fallen churches, and ministers and people will yet be called out from these churches, before the plagues shall be poured out, and they will gladly embrace the truth. Satan knows this, and before the loud cry of the third angel, raises an excitement in these religious bodies, that those who have rejected the truth may think God is with them. He hopes to deceive the honest, and lead them to think that God is still working for the churches. But the light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Spiritual Gifts, volume 1, 151–172.
“Gis naa ne Yàlla am na ay doom yu dëgg te jub ci biir Adventiste yi di tur rekk, ak ci kërgëm yu wàcc ya; te ay ministër ak nit ñi dinañu leen waxaat ba ñu génn ci kërgëm yooyu, bala musiba yi di ñu tuur; te dinañu nangu dëgg gi ak mbégte. Seytaane xam na loolu, te bala yuuxu màgg ba ñetteelu malaaka ma, mu taxawloo benn yëngu-yëngu ci mbootaay yu diine yooyu, ngir ñi bañoon dëgg gi man a foog ne Yàlla ànd na ak ñoom. Mu yaakaar na nax ñi jub, ba yóbbu leen ci xalaat ne Yàlla dafay liggéey ba tey ngir kërgëm yi. Waaye leer gi dina fenk, te ku nekk ci ñi jub dina génn ci kërgëm yu wàcc ya, te taxaw ak ñi des.” Spiritual Gifts, volume 1, 151–172.
This passage has so many important truths, but I am using the passage to isolate some characteristics of the messages of Millerite history, in order to understand how those typify our history. All three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect.
Xaaj wi am na ay dëgg-dëgg yu bare lool yu am solo, waaye maa ngi jëfandikoo xaaj wi ngir tànne ay melokaan yu nekk ci yégle yi ci jaar-jaaru Millerite, ngir nu mana xam ni naka lañuy misaal sunu jaar-jaaru. Ñetti malaaka yi ñépp ci Peeñu gi, ñettéelu fukki at ak ñeent, am nañu benn yégle ci seen loxo. Ñaareelu ak ñetteelu malaaka bi, feeñ nañu leen ne am nañu “mbind” ànd ak ñoom bi ñuy wàcc ak seen yégle. Bés bu nekk malaaka dafa tegtal benn yégle, te ñëwug yégle bu nekk di jur am-jàf.
We will continue this subject in the next article.
Dina yokkute ci waxtaan bii ci bind bi di ñëw.