The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Bàkk wi ñuy wax “Yuuxu Guddi gi” ca njàlbéen ga jeex na ci ubbiinu àtteb seetlu bi, te bàkk “Yuuxu Guddi gi” itam jeex na ci ubbiinu àtteb jëfekaay bi. Ñetteelu musibaam Isalaam indi na àtte ci kaw Etats-Unis ndax jàllale yoonu Dibéer bi, te muy tegtal it àtte bu dëpp te gën a tar ci kaw àddina bépp ngir nangu seen yoonu Dibéer bu seen bopp, ci suufu coono ak dooley boroom nguur gu àddina gu di fitnaal, gi fukki buur yi tegtal, ñi def njaaloo ak Jesabel, jigéenu moykat bu Tir.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Bu Amerik, suufu diine ak yoonal ngëm, bu boolee ak Papasi bi ngir jébbal xol ak fitnaal nit ñi ba ñuy teral sàbbaat bu dëggul, nit ñi ci bépp réew ci kaw suuf dinañu gindi ngir topp ay royukaayam.» Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Xareb bésub Dibéer bu Mag bi ci mbirum yoonu Dimaas bi, booba dafa tàmbali ci fulla. Noonu, Seytaane feeñ ngir jëfandikoo boppam ni Kirist.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ci dogal buy sampubug Njiitu Pap te jàpp ci yoonu Yàlla, sunu réew dina dogale boppam bu baax ak njub. Bu Protestantisma yoxee loxoom ngir jàpp loxo kàttanu Room, bu mu romb xott ba ngir lëkkandoo ak Spiritisma, bu, ci dooley boole gu ñetti wàlloo gii, sunu réew weddee bépp pexe yu njëkk yu Konstitisóŋam ni nguur gu Protestan ak Répibliken, te mu teg waajal ngir yawutal fen ak naxari Pap, kon dinañu xam ne waxtu jëf ju Satan yéeme jote na te mujj gi jege na.” Testimonies, volim 5, 451.
National apostasy is followed by national ruin.
Wéy réew mi bàyyoo Yàlla, rébb réew mi di topp.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Nit réewum États-Unis ñooy nit ñu ñu xëcc woon; waaye bu ñu tere sañ-sañu diine, bàyyi Protestantisme, te jox ndimbal baawaanu pop, tupptal seeni tooñ dina mat, te ‘ngëmadi réew mi’ dinañu ko bind ci téere yi ci asamaan. Li ci jóge ci ngëmadi boobu mooy yàqu réew mi.” Review and Herald, 2 Mee 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Adventist yu Laodise bu am xelul ñi diis loxo ak kàttanu paap bi, te ñu daanu, fekk juróomug Kirist yeneen yi nekk teewul ci Babilon mucc ci loxob paapale bi.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Dina dugg ci réew mu ndawlu, te réew yu bari dinañu daanu; waaye ñii dinañu mucc ci loxoom: Edom ak Moab, ak kilifay ñi gën a mag ci doomi Amoon. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Lislaam daldi jàpp Mbootaayu Amerig, ba bu ñaareelu trompet bi indi mboolem mbugal mu di alkande ndax jëfandikoo yoonu Dibeer.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Noonu ma gis te dégg malaaka muy naaw ci biir asamaan, di wax ak baat bu réy ne: Yàqu, yàqu, yàqu, na dal ci kaw waa dëkk suuf, ndax baat yi des ci liitaŋ bu ñetti malaaka yi, ñoom ñi desaat a wol! Peeñug Yàlla 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Ragal gi tegu ñaari seede yi ci Peeñu gi fukki benn bi, Yowaana mujj naa ko ci Peeñu gi sarax fukk ak ñaar ni jigéen ju sol na jant bi, te ci yoon wiir gi dees na ko feeñal ak misaal yi tegtale njalbéen ak mujj.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Te am nañ ci asamaan lu réy te yéem: jigéen ju sol na jant bi, weer wi nekk ci suufu tànkam, te ci boppam am na kaala bu ñaari fukk ak benn weer. Te dafa ëmb, di yuuxu ndax metitub juróom, di sonn ngir wasin. Te beneen lu yéem feeñaat na ci asamaan; te gis, nàg mu xonq bu réy, am juróom-ñaari bopp ak fukki wéñ, te ci ay boppam am juróom-ñaari kaala. Te laayam daldi jur ñetteelu cërub asamaan yi, sànni leen ci suuf; te nàg ma taxaw fa kanam jigéen ji di waajal a wasin, ngir lekk doomam bu ko jurée rekk. Te jur na góor-góorlu doom, moom mi war a yilif xeeti xeet yépp ak yat wu weñu; te yóbbu nañu doomam ba ci Yàlla, ba ci nguur-gaamam. Peeñu Yowaana 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Moom taxaw na ci weer wi, te sol na jant bi. Weer wi mooy leeru jant bi, te moo tax ci waxu yonent yi muy misaalal jant bi. Fukk ak ñaaru biddéew yi nekk ci saŋkamam dañuy tektale fukk ak ñaaru giiri Israayil gu yàgg ga ca ndoorteem, yi di misaalal fukk ak ñaaru taalibe yi ca mujju Israayil gu yàgg ga. Fukk ak ñaaru biddéew yu doon fukk ak ñaaru taalibe yi ca mujju Israayil gu yàgg ga, ñoom itam ñooy fukk ak ñaaru ndaw-yonnent yi ca ndoortelu Israayil gu bees gi. Kon nag, dañuy misaalal téeméeri ak ñeent-fukk ak ñeenti junniy nit ñi ca mujju Israayil gu bees gi, ñoom ñuy taalibe ak ndaw-yonnent. Ca ndoortelu jaar-jaar ba, foofu taalibe yi di tektale benn jeexitalu Israayil gu yàgg ga te ndaw-yonnent yi di tektale ndoortelu Israayil gu bees gi, jigéen ji di mbooloom gëmkat yi dafa ëmboon Kirist. Moom mooy “doom ju góor ji” mi ñu waroon yékkati ca Yàlla gaannaaw deeam ak dekkiwaayam.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Ndax jigéen jooju, noonu itam, dafay misaal juddug ñaari téeméer ak ñeent-fukk ak ñeent-junni, ñoom itam di yéeg ca asamaan gannaaw bi ñu dekkalee leen ci xuru dee. Bu ñu nekkee ci asamaan, moom itam dina jur beneen doom, buy tektale kurél gi ci des, gi génne Babilon bu sàrtu Dibéer bi agsee.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Bala muy metti, mu jur doom; bala coonoomam dikk, mu wasin góor-góorlu. Kan moo dégg lu ni mel? kan moo gis yu ni mel? Ndax suuf dina jur benn bés? walla xeet dina juddu benn yoon? ndax ni Siyoŋ mettee rekk, mu jur ay doomam. Ndax maa di yóbbu ba ca juddu, te du ma tax mu jur? — kàddu Boroom bi. Ndax maa di tax mu jur, te ma tëj biir? — kàddu sa Yàlla. Esayi 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Ci jamono noore suuf bi diif suuf gi, ab xeet juddu na benn yoon. Xeet woowu mooy ñaari fukk ak ñeent junni ak ñeent téeméer, ndaxte ñoom ñoo wone mat sëkk jikko Krist. Ñoom lañu misaale ci “doom ju góor” ji, mooy Yeesu. Ñoom itam ñoo di “doom ju góor” ji Esayi wax, bi juddoo laata jigéen ji tàmbalee metitu jur. Yàlla yi wow, waññu te wow ci dee, yi àddina bi béggoon ci seen reyte gu rab bi jóge ci xur wu amul pënd, dinañu leen dencal ci Yerusalem, te noonu dinañu bégandoo ak jigéen ji jur “doom ju góor” ji. Juddu nañu leen laata mu metitu jur; gannaaw loolu mu metitu jur ba jur “doomam” yeneen “xale,” ba xeeti ñi dul Yawut yi tontoo ci ndigalub ñettiel malaaka mi ni dex buy daw, ba ndigal li di wër réew mi ni mbëkk mu mag. Juddu nañu ci benn jafe-jafe ju réy, te loolu di tegtal metitam. Jigéen ji nekk ci Peeñu fukki benn, ci dëgg-dëgg, am na doom-ñaar. Ñi njëkk a juddu mooy ñaari fukk ak ñeent junni ak ñeent téeméer, ñi ñu xamale ni ñoo di góob gu njëkk; te xeeti ñi dul Yawut yi mooy mbooloom góob gu mag gu naajub noor gi.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Bégleen ak Yerusalem, te bégandóo ak moom, yéen ñépp ñi ko bëgg; bég-leen ak moom ci mbég mu réy, yéen ñépp ñi ko jooy. Ngir ngeen man a nàmp te suur ci dënn yu yaakaaram; ngir ngeen man a lemmiñ te bànneexu ci yaatu ndamam. Ndaxte nii la Boroom bi waxe: Gisleen, dinaa yóbbu jàmm ci moom mel ni dex, te ndamug xeet yi mel ni mbëy mi di daw; noonu dingeen nàmp, dees na leen yékkati ci ay wetam, te dees na leen tàllal ci ay óomam. Ni ndey di feddali doomam, noonu laa leen di feddale; te dees na leen feddali ci Yerusalem. Bu ngeen gisee loolu, seen xol dina bég, te seen yax dina saxaat mel ni ñax; te loxob Boroom bi dina feeñ ci kaw ay jaamam, te meram ci kaw noonam. Esayi 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Ñi ñooñu di “jooy ngir Yerusalem” ay ñi di ñaawlu te yuuxu ndax ñaawteef yi ñuy def ci biiram, te ñoom lañu tëj ci màndarga; te dañu leen di tëj ci màndarga bala yoonu dimaas. Léegi nu ngi nekk ci “liggéeyu mujj ngir mbooloom gëmkat yi,” te loolu mooy waxtu yu mujj yu tëj ci màndarga ñetti fukk ak ñeenti junni nit ña.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Nit ñi dëgg ci Yàlla, yi yor xel mu jëm ci liggéeyu Boroom bi ak muccug bakkan yi ci seen xol, dinañu gis bàkkaar saa su nekk ci dëggam, ni muy bàkkaar. Fu nekk dinañu taxaw ci wetu wax ju takku ak ju leer ci ay bàkkaar yu yomb a wër nit ñi Yàlla. Rawatina ci liggéey bu mujj bi ngir mbooloom gëmkat yi, ci jamonoy tëj ci màndarga gi ñent téeméer ak ñeent-fukki junni ñaar-fukk ak ñeent, yi war a taxaw amul benn sikket kanamu gàngunaayu Yàlla, dinañu yëg bu baax jëf yu aw yoonul yi nit ñi wax ne ñooy nit ñi Yàlla di def. Lii yonnee na ko ba leer ci misaalu yonent bi ci neexalu liggéey bu mujj bi ci nataalu góor ña, ku nekk ak saafara reylu ci loxoom. Kenn ci seen bi soloon na linu, te amoon na ci wetam doyot bindkat. “Boroom bi ne ko: Demal ci biir dëkk ba, ci biir Yerusalem, nga def màndarga ci jë yi ci kanamu góor ñi di naqar te di jooy ndax yépp ay ñaawtéef yi ñuy def ci biiram.” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Ñi nga di “jooy te yékkati baat” dañu leen sëlla lu jiitu bala malaaka yu alag yi, ak seen yéef yu rey, jaar ci biir kilifteef gi, gi ñu teg mu mel ni Yerusalem.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Ndigël li mooy: “Jàll ci biir dëkk bi, jàll ci biir Yerusalem, te nga samp lëndëm ci kanamam góor ñi di naqar te di jooy ndax ñépp yëf yu bon yu ñu di def ci biiram.” Ñiiy naqar, di jooy ñii daan yégle baat yi jox dund; daan nañuy yedd, xelal, te ñaan ak ñoom. Yenn ci ñi daan toroxal Yàlla tuub nañu te suufeel seen xol kanamam. Waaye ndamam Boroom bi jógewoon na ci Israayil; doonte nit ñu bare saxoon di wéyal melokaani diine, dooleem ak moom-aŋam nekkuñuwoon fa.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Ci jamono yi, bi Ay meram di génn ngir àtte, ñi toppkat Kirist yu suufe te sell yii, dinañu leen feeñal ci biir des àddina si ndax metitug seen xol, mi ñuy wone ci jooy ak naqar, ci yedd ak artu. Fekk ñeneen di jéem a muur lu bon li fi nekk ak mbubb, te di jéggal ñaawtéef gu réy gi fépp di law, ñiy am cumbur ngir màggalu Yàlla ak bëgg-bëgg ci nit ñi duñu noppi ngir am ñàkk ci kenn. Seen ruuy yu jub, bés bu nekk, dafa sonn ndax jëf yu sellul ak wax ju ñaaw ju ñi jubadiy wax. Amuñu kàttan ngir taxawal dexug bàkkaar gu di daw bu gaaw gi, moo tax fees nañu ak naqar ak tiit. Ñu ngi jooy fa kanam Yàlla bu ñu gisee ne diineñu koy xeeb ci kër yi sax yu jot woon leer gu mag. Ñu ngi naqaral seen bopp ndax réy-réylu, bëgg alal, bëgg sa bopp, ak naxteefu lu tollu ci bépp xeetu, nekk na ci biir njël li. Xelmu Yàlla mi di xiir nit ñi ngir yedd, dañuy ko door ak tànk, te surga yi Seytaane di bànneex. Yàlla ñu koy toroxal, dëgg gi ñu ko def lu amul njariñ.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Nit ñi nekk ñi doxul ak naqar ci seen bopp ngir seen wàññiku xel mu sell, te duñu jooy itam ngir bàkkaaru ñeneen, dees na leen bàyyi te duñu jot màndargay Yàlla bi. Boroom bi sant na ay ndawam, góor ña yor jumtukaay rey ci seen loxo ne: ‘Dileen topp gannaawam ci biir dëkk ba, te dangeen dóor; bu seen bët yërëm, buleen am yërmande: reyileen ba noppi mag ak ndaw, janq ak xale yu ndaw, ak jigéen; waaye buleen jegesi kenn ku am màndarga gi ci kawam; te tambaleen ci sama kër gu sell. Noonu ñu tambalee ci mag ña nekkoon fa kanam kër ga.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
«Fii nu nuy gis ne, mbooloom gëm ñi — kër Yàlla gu sell gi — moo jëkk a yëg mbugalu merum Yàlla. Mag ña, ñoom ñi Yàlla mayoon leer gu réy te taxawoon ni wottukati njariñ yu xel mu sell yi ci askan wi, wor nañuoon seen dénk. Dañu jël woon taxawaay bi ne, soxlawuñu xaar kéemaan ak feeñ gu xamle kàttanu Yàlla bu mel ni ci fan yu weesu yi. Jamono soppi na. Kàddu yooyu di dëgërël seen ngëmadi, te ñu wax ne: Boroom bi du def lu baax, du it def lu bon. Yërëmam ëpp na ba du seet ay nitam ci àtte. Noonu, “Jàmm ak kóolute” mooy xaacu góor ñi duñu déllusi mukk di yékkati seen baat ni trompet ngir won nit Yàlla yi seeni tooñ ak kërug Yàqub ay bàkkaaram. Xaj yu luu te bañ a woof yooñu la ñiy yëg mbugal gu jub, gu bokk ci feyu Yàlla bu mer. Góor, jigéen yu ndaw, ak xale yu tuuti dañuy dee ñoom ñépp benn.» Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Isayi ñent-fukk bi tambalee dajale ak misaal gu ñaari yoon, te loolu mooy mandarga bu yonent yi ngir yégleb Buurug Guddi gi, miy ñaareelu yégleb buy boole ak yéglebu daanu Babilon. Daanu Babilon day ñaareel buñ ko waxe ci waxi yonent. Wax ji mooy: “Babilon daanu na, daanu na.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Te beneenene, am nañu genn malaaka mu ne: Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte mooy ndoxal xeeti àddina yépp ñu naan biiñu merug njaaloom. Apokalips 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Am naari Bibil bi wax ne am naari dikkub Babilon bu dëgg-dëgg, te itam am naari dikkub Babilon buy xel. Ñoom ñépp da ñuy taxawal ñeenti seede yu jaarale ci taarix, yu mel ni ñuy xamale melokaan yu yonent bi wax ci dikkub Babilon.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Noonu ak xaacu ak baat bu dëgër naan: «Babilon bu màgg bi daanu na, daanu na, te mu nekk kërug rab yi, ak dëkkuwaayu bépp ruu bu soqiku, ak pak bu bépp picc bu laabadiul te ñaaw.» Peeñu Yàlla 18:2
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babylon gu dëgg ci yoon wu njëkk ni Babel ci jamonoy Nimrod, te Babylon gu dëgg moo itam dëgg ci jamonoy Belshazzar. Babylon gu xel mi dafa dëgg ci 1798, te mbugëlam mu mujj miñu koy wone ay yoon yu bari ci Mbind mi. Loolu moo tax bataaxalu mbugëlum Babylon yor xam-xamu misaal bu yonent bi ci ñaariy fànn. Ak mbugëlum Babylon am na ñaariy fànn, waaye am na itam ñeneen ñaar yu mag yu yonent yu njëkk ngir mbirum ñaariy fànn boobu.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Ñaareelu ñaareel bi mooy ne, ci ni mu mel ne ab yégle la, dafay tegu ci ne mooy benn yégle buy ànd ak beneen yégle bu ñaareel. Dafay tegu ci ñaari yégle. Am na yeneen dëgg yu am solo yu booleek tekki ak melinu yégleb malaaka ñaareel bi, waaye nun dañuy seet rekk ne nettalinu waxu Yàlla bu mujju bu Esayi, bi tambalee ci saar ñeent-fukk, dafay tàmbali ak ñaareelug sëfantal xàjjus Mbégtekat bi, mi Almasi digoon ne dina ko may ay nitam, bi muy yàgg ci kër-yàlla gu asamaan.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
Dimbali leen, dimbali leen sama ñi bokk, wax na seen Yàlla. Waxleen ak Yerusalem ci wax yu di ko dëfël xol, te yégleel ko ne ay xareem jeex na, ne ñaawtéefam baal nañu ko; ndaxte jële na ci loxob Boroom bi ñaari yoon ngir bàkkaar yi mu def yépp. Esayi 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Amul benn bèneen xët ci Biibël bi buy wax gëna leer ci mbirum jikko yi Kirist am ni mooy Alfa ak Omega, ni xët wi nekk ci Esayi juróom-ñent fukk ba ci mujjug téere bi. Naka Alfa ak Omega, Kirist dafa teg màndarga turam ni Alfa ak Omega ci xët wii, ndax bu ngeen àgg ci mujjug Esayi, mu delluati wax ci li di Boroom diis bi, ndaxte Kirist mooy Kàddu gi, te mooy njàlbéen ak mujj.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Nii la Boroom bi waxe: Asamaan mooy sama gangunaay buur, te suuf mooy sama lalub tànk. Ana kër gi ngeen may tabaxal? Ana it bérab bi maay noppalu? Ndax lii lépp, sama loxo moo ko sàkk, te lii lépp am na, la Boroom bi wax. Waaye kii laa xool, moom mi néew doole te am xol bu tuub, di ragal sama kàddu. Ku rey nag, mel ni ku rey nit; ku saraxar xar, mel ni ku dagg baatu xaj; ku joxe sarax, mel ni ku joxe deretu bëñ; ku taal cuuraay, mel ni ku barkeel xérëm. Waaw, ñoom tànn nañu seen yoon yi, te seen bakkan bànneex na ci seen xaram yi. Man itam dinaa tànn seen réer yi, te indi ci ñoom li ñuy ragal; ndax ba ma wooee, kenn tontuwul; ba ma waxee, dégguñu; waaye def nañu lu bon ci sama kanam, te tànn li ma bànneexul. Esayi 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Laaj bi ñuy yékkati mooy: ban kër la nit Yàlla yi tabaxal Ko? Ndax ñoo yékkati kër gu espirituel gu Piyeer, mbaa kër-daje gu Seytaane? Yàlla wone na ne kër gi Mu tabax mooy ñi nekk “ñu néew te am xel bu tuub,” ak ñi “di ragal” Kàddug Yàlla. Mu jëfandikoo benn wuute ci diggante ñi ragal Kàddoom ak beneen wàll gii di joxe sarax yu sobadi, te ñoo tann seen bopp yoon. Ñi bokk ci mbooloo mi di joxe sarax yu sobadi dinañu gis, ni Yawut ya gisoon, ne seen kër dees na leen ko bàyyi mu neen.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Yépp yonent yi ñépp dañuy wax ci mujug àddina, te loolu mooy melokaanu wu wone wuute gi nekk diggante ñi xam, ñi di ragal Kàddugam, ak ñi ñàkk xel, ñiy jébbal Yàlla lu bon lu yéex, di lu bon lu seen bakan bëgg. Looloo tax Yàlla dina tànnal ngëmadi ñeel janq yu Laodise yu ñàkk xel, mooy ngëmadi gi ndaw li Paul mi yonnent Yeesu turé ne ñëw na ndax nangu “fenk bi.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Fen bu dëgg” mooy benn simbɔl bu njëkk te xóot ci jaar-jaaru Adventisme, te tabaxkat ya nangu nañu ko ci atum 1863, te ñu yokk ci kawam ci biir jaar-jaaru Advent ba. Dafa doon fen bu jur benn fondaasiyoŋ bu dul dëgg, te fa lañu tambalee yékkati benn kër Yàlla gu nawle, gu dul dëgg. Seen liggéeyu nawle kër Yàlla gu dëgg ga dafay wéy ba “ca fan yu mujj ya.” Isaaya teg na konteksu saraxleem gu juróom-benn-fukk ak juróom-ñaar ci biir tasare xelale ak xelamul diggante jànq bu xam-xam ak jànq bu ñàkk xam-xam yi. Isaaya mi ngi mel ni muy jëfandikoo jaar-jaaru waxu Yàlla ga mu màndargaaloon ci saar bu njëkk bu Isaaya ñeent-fukk, bi Kirist digoon yónnee Boroom Xool bi di Dimbalikat gi ginnaaw ñetti fan ak genn-wàll yu simbɔlik ginnaaw naqarug yàqu-yàqu bu 18 Sulet 2020.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Dégglul kàddug Boroom bi, yéen ñi ragal ay waxam; seeni bokk yi leen bañ, te dàq leen ngir sama tur, nee nañu: “Na Boroom bi màggaliku.” Waaye moom dina feeñ ngir seen mbégte, te ñoom dinañu rus. Baatu riir gu jóge dëkk ba, baatu gu jóge kër Yàlla ga, baatu Boroom bi buy fey ay noonam. Esayi 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Ci 1798 ba 1844, ci yëngu Milërit yi, Boroom bi tabaxoon kërug xel bu, te moom, ni ndawub kóllëre gi, dikk na ci gaaw ca kër ga ci atum 1844. Boroom bi day tabax kërug xel bu ci yëngu nit ñi téeméeri ñeent-fukk ak ñeent ñaar, ngir mu dikk ci gaaw te dugg ci kóllëre ak kër googu. Piyeer, ci bataaxalam bu njëkk, ci saar ñaareel bi, woote na kër googu “kërug xel.” Ñi “dégg kàddug Boroom bi” ñooñu la Yowaana ci Peeñ mi di wax, bi mu nee ñi dégg “ku barkeel lañu.” Ñooñu ñoo di raxas, ndaxte raxas gi dafa jóge ci “ñi ñu dàqee ci Israyil.” Lawdise yi dof dinañu rus, bu Boroom bi màggalée boppam ci Filadelfiya yi yu ragal Kàddoom, te Kàddoom mooy “dëgg.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Ñetti baat yu ñuy dégg ci jamono ji ñuy séddoo boroom xel ak ñi ñàkk xel ak beneen wàll boobu, jóge na ci “dëkk bi,” ci “këru Yàlla gi” ak ci “Boroom bi miy fey njëgam.” Jëkkëri “baat” bi jóge ci dëkk bi mooy “baatu riir,” te “riir” boobu mooy ñëwug Dimbalikat bi di ñëw ci saa si.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Ba bésubéel Pentekot ba matoon, ñoom ñépp nekkoon benn xel ci benn barab. Te saa si, ab riir jóge asamaan ñëw, mel ni ngelaw gu tar di daw bu baax, te mu feesal kër gépp ga ñu toogoon. Te ay làkk yu xaajoo mel ni safara feeñu ci seen kanam, te benn-benn ci ñoom jot ci ku nekk. Jëf ya 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Kàddu gi ñu tekki ne mooy “riir” ci Jëf ya, sareer ñaar, aaya ñaar, mooy “coowlu”, ak “yégle bu siiw.” “Yégle bu siiw” mooy ab waxu yonent. “Riir” walla “coowlu” bi jóge “ca dëkk ba” feeñal nañu ko ci “ngelaw lu bare doole.” “Baatu coowlu bi jóge ca dëkk ba” mooy “yégle bu siiw” bi walla yoonu waxu yonent bu Islaam, buy màndargaal ag ñëwug Dimbalikat bi ca xuru yax yi wowoon ñu rey leen “ca mbedd mi ci dëkk bu mag ba, bi ci xel mu espiritueel ñuy wooye Sodom ak Misra, fa sax sunu Boroom dafa fa ñu ko daajoon ca bant ba.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Ciir ñent-fukk ba ñeent ci Esayi, “baat bi” waroon waajal yoon wi ngir “ndaw li yégle kóllëre gi,” laaj na ban ndaw la war a “yégle.” Ñu wax ko mu “yégle” ndawlu Lislaam. Ci Jëf ya, “riir bi” feesal kërug ruu Peter mooyoon “ngëlaw lu gaaw te am doole,” te ci Esekiyel ñett-fukk ak juróom-ñaar, mu jóge ci ñeenti ngëlawi Lislaam.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Baatu ri daw dëkk ba, baatu ri jógé ca kër Yàlla ga, baatu Boroom bi miy delloo fayam ay noonam. Esayi 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Ci mbedd mi sunu Boroom dañu ko daajoon, Fii muccikat bi jëkk di xamal “baat” bu ki yuuxuy ci màndiŋ ma, lan mooy yéenekaay bi war a doon. Noonu it, mbooloo gu mag gi di kër Yàlla gañu tabax, ni ko misaale woon ci tàmbali yëngu-yëngu gi dale 1798 ba 1844, yokk na xaacu bi. Yëngu-yëngu mbooloo gu mag gi, bi ñuy yégle xaacu Islam, dafa jiite ci ñetteelu “baat” bi, miy ràññee baatu Yàlla ji ci àtte bi ci kaw États-Unis ndax jàllale yoonu Dibeer. Fa la Boroom di feyyu peyam. Ñetti baat yii ñu ngi nekk ci biir doxalin bu jaarale ci jaar-jaaru nettali bu nëbbu bu juróom-ñaari dënnu yu yëgadi, te loolu di tektal araf yu tàmbali, yu digg ak yu mujj yu baatub Ebrëu bi Kàddukat bu Yéeme bi bind, te ñu tekki ko ne “dëgg”. Nit mënul sos lii ci boppam!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Ci dëppook ak jaar-jaaru waxu yonent yi nu doon fexe xamle, Isaaya daldi wax ci juddug ab xeet.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Bala muy metti ay ndiir, mu jur doom; bala metti muy dikk ci moom, mu wasin góor-góorlu. Kan moo dégg lu mel nii? kan moo gis lu mel noonu? Ndax suuf dina jur ci benn bés? wala xeet dina juddu benn yoon? Ndaxte bu Siyon door metti ay ndiir, ci saa si mu jur ay doomam. Ndax man maa ngi indi ba ca juddu, te du ma tax mu jur? la Boroom bi wax. Ndax man maa ngi tax mu jur, te ma tëj biir-jur gi? la sa Yàlla wax. Esaïe 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Xeet wi juddu laata jigéen ji di mettu ngelaw, ci fan yi weesu noppi dafa nekkoon ci mbedd mi, dee te wow, fekk àddina bépp di bànneex ci ay xaalisam. Waaye bi ñaari seede yi taxawee, ñi doon bànneex ci seen dee ragal nañu. Bu yaram yi ñu rey te wow, di ñu dee, jógéey taxaw ni xeet, kon ñépp ñi bëgg Yerusalem dinañu bànneex ak moom. Ñi bëgg Yerusalem duñu yem ci rekk xeetu ñaari téeméer ak ñeent-fukk ak ñeent-junni; waaye itam dañuy booleek sërëñ Yàlla yeneen juróomam yi ñuy woowe ca Babilon. Dékki gi jógé ci biir naqar bu Judduye 18, 2020, mat na ndax ñëwug Boroom Dimbalikat bi, miy tax garab yu “yax wow” yooyu “sàkku ni ñax mu tooy.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Bégleen ak Yerusalem, te bég moom, yéen ñépp ñi ko bëgg; bànneexleen ak moom ci mbég mu réy, yéen ñépp ñi ko jooy. Ngir ngeen naan, te suur, ci dënn yi ngay dëfaleem; ngir ngeen noyyi, te bànneex ci barebari ndamam. Ndaxte nii la Boroom bi waxe: Xoolleen, dinaa tàllal jàmm ci moom ni dex gu mag, te ndamu xeeti àddina yi ni ndox mu daw; kon ngeen naan, dees na leen yékkati ci wetam, te dees na leen yëngal ci qonam. Ni ndey di dëfale doomam, noonu laay leen di dëfale; te dees na leen dëfale ci Yerusalem. Bu ngeen gis loolu, seen xol dina bég, te seen yax dina saxaar ni ñax mu tooy; te loxob Aji Sax ji dina feeñ ci ay jaamam, te meram ci noonam. Esayi 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa ak Omega tëj na mujjal gu mujjug jaar-jaaru bindu Isaya ci bopp ba mu tambalee woon ca njàlbéen ga, ak xamle agsiinu Ndimbalikat bi. Te naka la farala di doon, ak bépp yégle bu teyel yégleb Eliya, dees na ko tekk ci biir teguinu Boroom bi di dóor suuf si ak rëbb.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Ndaxte, xoolleen, Boroom bi dina ñëw ak safara, te ak ay wotoom yu mel ni mbëlëm, ngir wone ay meram ak xadar, ak yeddam ak lakkuy safara. Ndaxte ak safara ak saamaram la Boroom bi di àtte ak nit ñépp; te ñi Boroom bi rey dinañu bare. Ñi di sellal seen bopp, te di setal seen bopp ci tool ya, gannaaw benn garab bu nekk ci digg, di lekk yàppum mbaam-xuux, ak lu araam, ak janax, ñoom ñépp dees na leen alagandoo, kàddug Boroom bi. Ndaxte xam naa seeni jëf ak seeni xalaat: dina aksi, ma dajale xeet yépp ak làkk yépp; te dinañu ñëw, gis sama ndam. Esayi 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Adventiste Laodise yu ñàkk xel yi nekk gannaaw “garab” gu xam-xamu lu baax ak lu bon, gi nekk “ca diggante” “toolu” Eden, di wax ne ñoom dañuy sellal seen bopp te di setal seen bopp, waaye ci dëgg-dëgg dañuy lekk jàngale yu tilim yu Babilon, te di nëbbu ni Aadama ak Awa defoon ndax bàkkaar yi ñu bëgg lool ba bañ a bàyyi. Dees na leen yàq ak yeneen xeet yépp. Ñoom dañoo wuute ak ñi am xel yi dinañu doon “mandarga.” “Mandarga” mooy “raaya,” te loolu dafay tegu ci bésub Noflaay bi, miy mandargay Boroom bi sa Yàlla, mi sellal dëgg-dëgg askanam.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Moo tax, waa kër gi Israayil di sàmm bésub noflaay bi, di wottu bésub noflaay bi ci seen maas, ngir mu doon kóllëre gu sax ba fàww. Loolu mooy màndarga bu nekk ci sama diggante ak gi Israayil ba fàww; ndaxte ci juróom-benn fan ak benneen fan Aji Sax ji moo bind asamaan ak suuf, te ci bésub juróom-ñaareel ba mu noflaay, te dëgër baatam. Eksod 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Ñi am xam-xamukkat yi dañu làquwul gannaaw garabu wax-rekk bu ñuy wax ne ñoom ay gëmkat; waaye yéeg nañu leen ni banneexu ndimbal, di wone ndamu Yàlla ci kër gi mujj yu xeex bu mag ba. Ndamuam mooy ay jikkoom, te mbir mi ci jikkoom mi ñuy teewal àddina mooy Alfa ak Omega, tàmbali ak mujjaay, ki jëkk ak ki mujj, mi ñu feeñal ne mooy “Dëgg.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Te dina teg seen ci seen biir, te dinaa yónni ñi rëcc ci ñoom ca xeeti réew ya, ca Tarsis, Pul ak Lud, ñiy xëyett bant, ca Tubal ak Jawan, ca duni yu sore yi, yi déggagul sama tur wu màgg, te gisagul sama ndam; te ñooy yégle sama ndam ci biir xeeti réew yi. Te ñooy indi seen bokk yépp, ngir jébbaleko Yàlla, jële leen ci xeeti réew yépp, ci kaw fas yi, ak ci kaw woto yi, ak ci palanke yi, ak ci kaw mool yi, ak ci kaw rab yu gaaw yi, ba ca sama tundu sell, Yerusalem, kàddug Aji Sax ji, ni bànni Israayil di indiye sarax ci ndab lu set ba ca kër Yàlla ga. Te ci ñoom itam, dinaa jël ay saraxalekat ak ay Lewit, kàddug Aji Sax ji. Ndax ni asamaan wu bees ak suuf su bees, yi ma di sàkk, di sax ci sama kanam, kàddug Aji Sax ji, noonu la seen njaboot ak seen tur di sax. Te dina xew ne, bu weer wu bees nekkalee ba beneen weer wu bees, ak bu bésub Noflaay nekkalee ba beneen bésub Noflaay, ñépp aay nit dinañu ñëw sujjóot ma ci sama kanam, kàddug Aji Sax ji. Te dinañu génn, gis yaram yu dee yu nit ña ma tooñoon; ndax seen saxaar du dee, te seen safara du fey; te dinañu nekk lu ñépp aay nit sib. Esayi 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Nettali nettali waxu yonent Isaïe tambalee na ak ñëwug Noppalikat bi ci weeru Sulet 2023, te nettali bi jeex fa mu tambalee woon. Mu dikk ci tarix bu nëbbu bu juróom-ñaar yi di dënnu yu mag yi, te dañu ko ubbi lu jiitu ñàkk yoonug dogalu àtte. Mu wone ne dellusi yëngu-yëngu Millerite bi ca njàlbéen ga, moo yem ak tarixu yëngu-yëngu ñi téeméer ak ñeent-fukk ak ñeent-ñaari junni ci mujj ga. Mu tegtal yégleb mbaañ mi topp ci yéglebu Élie ni mooy yégleb liggéeyu yonent bu Lislaam, bi di merloo xeeti àddina yi, ni Boroom bi koy jëfandikoo ngir indi àtte “jëkk” ci kow Estados Unis ngir yoonu Dibeeru, te “mujj” ci kow àddina si bépp ngir benn moytule googu.
We will continue our consideration of Isaiah’s last narrative in the next article.
Dinanu sax ci sunu xalaat ci mujju nettali Isaaya bi ci mbind mi ci topp.