The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Yokkute xam-xam gi miñaan ci gis-gisu dexu Ulai mooy li ñu bindoon ci mujj ci ñaari xeer yi Habakuk.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Jàngorook ay wax jiital yi ñu daan jàppe ne ñuy jëm ci jamono ji ñaareelu ñëwte la, amoon na fa it njàngale yu beesoon ngir seet ak seen taxawaayu njuumte ak xaar-xaar, te di leen dëgëral ngir ñu muñ ci ngëm, ndax li nekk léegi ci lëndëm ci seen xel dina leer bu baax ci waxtu wa ko yelloo.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
«Benn ci yeneen waxi yonent yii mooy bu Habakuk 2:1–4: “Dinaa taxaw ci sama wottu, te di jóg ci kaw kër gu kawe gi, te dinaa xool ngir gis li Mu may wax, ak li ma war a tontu bu ñu ma yeddée. Noonu Boroom bi tontu ma ne: Bind gis-gis bi, te leerale ko bu baax ci kaw tabala yi, ngir ku ko jàng mana daw ak moom. Ndaxte gis-gis bi am na jamono ju ñu ko dogal; waaye ci mujj gi dina wax te du fen; bu yéexee sax, xaaral ko, ndaxte dinga gis ne, dina ñëw te wóor, du yéex. Xoolal, ki boppam réy ci moom, ruuham jubul ci biiram; waaye aji jub ji, ci ngëmam lay dund.”»
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“Ba ci atum 1842, ndigal li ñu joxe ci kàddug wax-jëme bii, ngir ‘bind peeñ mi, te wéral ko ci ay tabla, ngir ku ko jàng mën a daw,’ moo tax Charles Fitch xalaat defar ab kart bu wax-jëme ngir leeral peeñ yi nekk ci Daniel ak Révélation bi. Génne kart boobu, dañu ko jàppee ni mooy matale ndigal li Habakuk joxee. Waaye kenn gisul woon booba ne, ci benn wax-jëme boobu sax, amna mel ni yàgg ci matug peeñ ma — ab waxtu bu yéex. Gannaaw nattuuk xel booba, Mbind mi feeñoon na lu am solo lool: ‘Ndaxte peeñ mi am na ab waxtu bu ñu tëral; waaye ci mujj ga dina wax, te du fen: su yéexee, xaaral ko; ndaxte dina ñëw wóor-wóor, du yéex…. Ku jub, ci ngëmam la dundee.’ The Great Controversy, 391, 392.”
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Ñaari xaat yu Habakkuk yi, ci waxu yonent, ñoo di ñaari seede. Ci Biibël bi, ñaari seede dañu leen war a boole ngir dugal dëgg.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.
Waaye su boobuloo la, yóbbu ak yaw benn walla ñaar ci yokk, ngir ci gémmiñu ñaari seede walla ñetti seede lépp lu waxees ñu dëgëral ko. Màccë 8:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Bu ñaari taabaluy Habakkuk (kaartey pionye yi ci 1843 ak 1850) ñu leen boole ci kawante, dañuy dëggal dëgg yi doon “yaxuta yi” ci géntu Miller. Njuumteb 1843 bi, mi ñu teewaloon ci taabal bu njëkk bi, bu ñu ko boolee ak ñaareel taabal bi, mu taxawal “waxtu bi njort” bu peeñ mi. Miller (samaay waxtuwaay bu mel ni sentinël ci jaar-jaar boobu) laaj na lu mu war a wax bi xuloo xeeram taarixam doon am.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Dinaa taxaw ci sama wottu, te dëkk ci kaw kër gu kawe gi, te xool ba gis lu mu may wax, ak li ma war a tontu bu ma yeddalee. Habakkuk 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
Boroom bi digal Miller mu bind peeñ ma, te ci géentam mu teg ndab li ëmb peeñ ma ci kaw mesa bu nekk ci diggu néegam.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Noonu tontu ma ne, ne wax ma: Bindal peeñ mi, te nga leeral ko ci tabali yi, ngir ku ko jàng man a daw. Habakkuk 2:2.
The tables then identify the tarrying time and the first disappointment.
Noonu yi nag xamale waxtu yéex bi ak njëkk tiis bu njëkk ba.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ndaxte peeñ ma am na jamono ju ñu ko tëral ba noppi, waaye ci mujj mi dina wax te du fen; bu yàggóo sax, xaaral ko, ndaxte dina ñëw ci lu wóor, du yàgg. Habakkuk 2:3.
Then the two classes that are manifested based upon the increase of knowledge are represented.
Noonu ñaari xeetu nit yi feeñ ngir yokkuteg xam-xam mi mooy ñu leen tektal.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Xoolal, bakkanam, boppam gu réyul, jubul ci moom; waaye aji-jàmm dina dund ci ngëmam. Habakkuk 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Ñaari màggaayu jaamu Yàlla yi ñaari dañuy feeñ ci jéego seetlu bi nekk ci Daniel saar fukki ñaar.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Noonu ne ko wax ne: Demal sa yoon, Daniel; ndaxte kàddu yi tëj nañu leen te muur nañu leen ba ci jamonoji mujj. Ñu bare dinañu leen sellal, te setal leen ba weex, te nattu leen; waaye ñi bon dinañu def lu bon; te kenn ci ñi bon du xam dara; waaye ñi xel dinañu xam. Daniel 12:9, 10.
The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Ñi ñuñ “xam-xam” yi ci Daniel mooy janq yu xam-xam yi ci Macë 25, yuñu jubbaloo woon ci ngëm; te ñi bon ña mooy janq yu réere yi, ñi yékkatiwoon seen bopp ci réy-réylu. Ci mujju géntug Miller, per yi dafay tegtal diwlin wi ci léebu fukki janq ñi, te loolu mooy yonent bi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“Yàlla dañuy ko toroxal bu nu nanguwul yégle yi mu nu yónni. Noonu nag, dañuy bañ diiw bu wurus bi mu bëgg a tuur ci sunuy xol ngir mu jaar jëme ca ñi nekk ci lëndëm. Bu woote ba agsee ne: ‘Xool-leen, boroom céet bi ngi ñëw; génnleen ngir daje ak moom,’ ñi jotul diw bu sell bi, ñi sàmmul woon yiwug Kirist ci seen xol, dinañu gis, ni jigéen yu ñàkk xel ya, ne waajaluwuñu ngir daje ak seen Boroom. Amuñu ci seen bopp kàttan gu ñuy man a amee diw bi, te seen dund dafa yàqu.” Review and Herald, July 20, 1897.
Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Bijute yi Miller ci mujjug àddina dina leer fukk yoon gën a xëy, te ñaar ñépp, limu fukk ak leer, ay misaal lañu ci nattu. Ci mujjug àddina, ni ko mujjug géntu Miller di tegtal, leeru dëgg gi ñu wone ci xàtub Habakkuk dafay jur yëgleb nattu, te ci léebu fukki janq yi, mooy yëgleb nattu bu Yuuxu Digg-biit gi. Jëfandikoo gu nattu goo gu doonam mooy benn delluwaay ci jëfandikoo gu nattu gi ci jaar-jaari waxtu Millerite, ndaxte léebu fukki janq yi dina dellu ci mujjug àddina ba ci benn araf.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ñu bëgg naa ma daldi jublu ci léeb bu fukki janq yi, juróom ñoo am xel, te juróom ñi des ay dof. Léeb boobu amoon na ndam ci lu mat set ba ci benn araf, te dina matal ba noppi, ndaxte am na jëfandikoo gu jagleel jamono jii, te ni yégleb malaaka bu ñetteel bi, mat na te dina wéy di dëgg gu jamono jii ba keroog jamono di jeex.” Review and Herald, 19 Ut 1890.
The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.
Xeetu waxtu biir bu ñu war a xaar dinañu ko delloo ba ci baat baat ci mujjug géntug Miller, te kon ay xonqamam dinañu leer fukki yoon gën jant bi, noonu di wone ne xonq yi dañuy tektal nattu bu mujj bi ci léebu fukki janq ya. Fukk mooy misaal u nattu, te ci mujjug fukki fan, Daniel ak ñetti góor ña ñu teddal woon feeñ nañu ne ñoo gën a taaru te gën a yaram ñi doon lekk ndabam Babilon. Ñi réy ci Habakkuk, ñi dundoon ci ñaawteefu yaakaaru bopp, du ci ngëm, dañoo sos jikko ju Babilon. Ci jaar-jaaru Millerite dañoo nekk domeyi Babilon, te ci Habakkuk papaas bi lañuy jëfandikoo ngir xamale seen jikko.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Xoolal, bakanam bu yékkatiwul moom boppam jubul ci moom; waaye ku jub ji dund na ci ngëmam. Rax-ci-dolli, ndax dafa tooñ ci biiñ, mooy nit ku réy-réylu, du nekk ci kërëm; moom mi yaatal bëgg-bëggam ni safara, te mel ni dee, te du màgg a fees; waaye dafa dajale ci boppam xeet yépp, te dajale ci moom nit ñépp. Ndax duñu jël lépp ñii wax lu leer ci kowam, ak léebu réccu ci moom, ne: alkande ci ka yokk lu dul yaramam! ba kañ? ak ci ka diisloo boppam ak banxas su metti! Ndax duñu taxaw ci saa si ñiy laam la, te yeewu ñiy la sonal, te yaw nga nekk alalu ñoom? Ndaxte yaa alagoon xeet yu bare, lépp lu des ci nit ñi dinañu la alag; ndax deretu nit ñi, ak fitna su jëm ci réew mi, ci dëkk bi, ak ci ñépp ñi ci dëkk. Habakkuk 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”
Njaariñu nat yi ci Macë 25 indiwna xeetu jaamu Yàlla yu jëfandikoo jikkoo buur bu bëj-gànnaar (papasi bi), moom it mooy doole ji “yàqaat xeet yu bare.”
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Nii la Boroom bi waxe: Xoolleen, xeet a ngi jóge réewum bëj-gànnaar, te xeet bu mag dinañu ko yékkati ci weti suuf si. Dinañu jàpp gànnaay ak xarekat; ñu bon nañu, amuñu yërmande; seen baat di riir ni géej gi; te ñuy war fas, waajal nañu seen bopp ni ay góor yu xare ngir la, yaw Siyoŋ jigéenu dëkk bi. Dégg nanu xibaaram: sunuy loxo tàgg nañu; tiis jàpp na nu, ak metit, ni jigéen ju nekk ci matug jur. Bul génn tool ba, bul dox ci yoon wi; ndax saamar noon bi ak ragal a ngi nekk ci bépp wàll. Yaw jigéenu sama xeet, takkal saaku, te tëb ci dóomi dóomi suuf; defal ko jooy gu mel ni ngir doom ju benn rekk, jooy yu tar lool; ndax yàqkat bi dina dikk ci sunu kow saa si. Yeremi 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Ñaari ñaari ñi Habakkuk wax jox mooy ñi ñu àtte ni jub ci ngëm, ak ñi lekk te naan doktriin yu Babilon. Ñi nekk ci fan yu mujj yi ci géntu Miller, ñi ñu teg ci nataalu janq, walla ñuy yokk meloom Kirist, ba noonu ñu jot siiwalu Yàlla, walla ñuy yokk meloom papas bi, te jot màndargay rab wi.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Waxtu ji jot na ngir leer gu dëgg gi leer ci biir lëndëm gu yàggul ci mbirum jikko. Yégleb malaaka bu ñetteel bi jàll na ba àddina, di waare nit ñi ngir ñu bañ a jot màndargay rab wi walla bu ay naataamam ci seen kanam walla ci seen loxo. Jot màndarga mooy bokk ci benn dogal ak rab wi dogaloon, te taxawe ci benn xalaat ak moom, ci weddi bu rõy ci kàddug Yàlla. Ci ñépp ñi jot màndarga moo maas, Yàlla nee na: ‘Kooka itam dina naan biiñub merum Yàlla, mi ñu tuur te jaxasuwul dara, ci kaasub mbugalam; te dees na ko sonal ak safara ak xob, ci kanamu malaaka yu sell yi ak ci kanamu Xar ma.’” Review and Herald, July 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Janq yi naan biiñu reseb Babilon dinañu mujj naan biiñu meru Yàlla. Ci Esayi, màndiŋkat Efraayim fésal nañu seen màndite gu gumb ba di tëj yëf yi ci kaw ak suuf, te jëf jooju war nañu koo jàpp ni “banu tabaxkat ba.”
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.
Wone “te daily” ni muy mandargaalu Kirist ci melokaan buy màndargaal, dafay dindi dëggu “te daily” ba mu ubbi ci suuf ak kaw, ndaxte “te daily” mooy màndargaalu Seytaane. Njàngat bu Miller def ci ne “te daily” mooy pagaanisam, dañu ko tegtal ci lu jub ci tabali Habakuk. Gisstegu Miller ci xaaju Téssalonig, bi ko mayoon mu xam ne pagaanisam lañu “jële woon,” ngir “nit ku bàkkaar bi” toog ci kër Yàlla gi feeñ, mooy dëgg gu njëkk gi nekk ci 2 Téssalonig, saar ñaareel.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
«Ma continuee jàng, te gisuma woonene beneen fànn wu ci [sama bésub “bés bu nekk” bi] giseesul, lu dul ci Daniel. Noonu ma [ak ndimbalug concordance] jël baat yi taxaw ci jokkoo ak moom, “dindi;” dina dindi bés bu nekk bi; “li dale ca waxtu wa ñu dindee bés bu nekk bi,” ak yeneen. Ma yokk jàng, te ma defe ni dinaa gisul benn leer ci teks bi; mujj ma agsi ci 2 Thessalonians 2:7, 8. “Ndax sirru ñàkk njubte bi mi ngi ba noppi di liggéey; waaye ki léegi di tere, dina tere ba kera mu dindees ko ci yoon wa, te noonu ku bon ka dina feeñ,” ak yeneen. Bi ma agsee ci teks boobu, éy, naka la dëgg gi feeñee bu leer te màgg! Mooma la! Loolu mooy bés bu nekk bi! Kon nag, lan la Pawulo bëgg a wax ci “ki léegi di tere,” walla di fàññi? Ci “nit ku bàkkaar” bi, ak “ku bon” ka, Popery lañu bëgg a wax. Kon nag, lan moo di li tere ba Popery bañ a feeñ? Lu ko tere mooy Paganism; kon nag, “bés bu nekk” bi war na tekki Paganism.»—William Miller, Second Advent Manual, xët 66. Advent Review and Sabbath Herald, 6 Samwiyee, 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Tekki “lu bes bu nekk” bi ci Thessaloniciens, bi Miller gis, mooy dëgg gu njëkk gi ci xët wi. Bi Pool tudd ñi bëggul dëgg, te moo tax dinañu jot naxte gu réy, wóor na ne mu ngi wax ci bañ dëgg ci anam gu yaatu; waaye dëgg gi xët wi wax ci moom ci yoon wu jub mooy ne “lu bes bu nekk” dafa tegu ci Roomu pagan.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Leeru yaram mooy bët bi; bu dee sax sa bët sell, kon sa yaram wépp dina fees ak leer. Waaye bu dee sax sa bët bon, kon sa yaram wépp dina fees ak lëndëm. Su ko defee leer gi nekk ci yaw nekk lëndëm, aka réy lëndëm googu! Kenn manul jaamu ñaari sang: ndaxte mbaa mu bañ kenn ki, bëgg ki ci des; walla mu sax ci kenn ki, xeeb keneen ki. Manuleen a jaamu Yàlla ak alal. Macë 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.
Am naa genn bëgg dëgg, walla nga bañ dëgg; amul benn diggante. Njàqare ju tar ji di dal ci janq yu ñàkk xel yi ci Macë 25, mi ngi sukkandiku ci seen bañ a nangu leeru “jewels” yi Miller, yi di tekki nattu mujj gi. Nattu mujj ga Israyil bu yàgg ba noppi jël, moo doon seen fukki nattu; te “jewels” yi Miller di leer fukki yoon gën a xonq ci fan yu mujj yi. Nataalu bañ “jewels” yi Miller mooy “the daily,” li naankat yu Efrayim tegal ca suuf ci ñetteelu maas gu Adventism. “The daily” mooy benn nataal bu Seytaane, di nataalu paganism. Naankat yi yokk nañu ab “jewel” bu fent, bi ñu yóbbu woon ci Protestantism bu dëddoo, te mooy li jàppale ne “the daily” mooy benn nataalu Kirist.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Xam-xamu Miller ci ay yàllaam dafa gàttoon ndax jaar-jaaru nettali bi ñu ko ci yékkati. Ndax dafa gëmoon ne Ñëw gu ñaareelug Kirist moo doon mbir mu jiitu ci waxyu, gaañu rey gi ñu teg ci papauté bi ci atum 1798, mënul woon tekki lu dul ñeenteel te mujj gi ci nguur yu suuf si ci Daniyel ñaari. Miller dafa nekkoon itam ci gàtt gi ci xam-xamam bu jëm ci “daily,” ndax seedeem mooy ne ci ndigalug yëgleef lañu ko yonniwoon ba mu topp ab yoonu jàng mu xóot, foofu la waxe ne dafa jëfandikoo Biibëlam, Cruden’s Concordance, te dafa jàng itam ay xibaaru kër yégle. Dogal bi mu defoon ngir jàng noonu, dafa nekk rekk lu dugg ci xelam.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
«Diirub fukk ak ñaar-fukk ma doon deiste, jàng naa bépp jaar-jaar bu ma man a gis; waaye léegi, Biibël bi laa bëgg, ndaxte mooy jàngale ci Yeesu! Waaye teewul, amoon na ci Biibël bi lu bare lu ma nekkoon ci lëndëm. Ci atum 1818 walla 1819, bi ma doon wax ak benn xarit bi ma seetiwoon, te moo ma xamoon te [dégg] ma wax ba ma doon deiste, mu laaj ci anam gu am solo lool ne: “Lan nga xalaat ci mbind mi ak mii?” di jëfandikoo ay kàddu yu yàgg ya ma doon weddi ba ma doon deiste. Xam naa li mu doon jëma ci moom, te tontu naa ne—Su ma mayee waxtu, dinaa la wax li ñuy tekki. “Ñaata waxtu nga bëgg?” Xamu ma, waaye dinaa la ko wax, laa ko tontu, ndaxte manuma woon gëm ne Yàlla jox na révélation bu nit mënul a dégg. Kon nag fas naa yéene jàng sama Biibël, di gëm ne dinaa gis li Xel mu Sell mi bëgg a wax. Waaye bu baaxee ma sàkku yéene jooju, xalaat bi daldi ñëw ci man—“Bu fekkee ne gis nga benn kàddu gu nga mënul a dégg, lu nga def?” Noonu nag, anam wi may jàngee Biibël bi dikk ci sama xel:—dinaa jël baat yi ci yooyu kàddu, topp leen ci Biibël bépp, ba noppi xam seen tekkiin ci anam woowu. Am naa Concordance bu Cruden, bi ma yaakaar ne moo gën ci àddina si; noonu jël naa ko ak sama Biibël, toog ci sama taabalub liggéey, te jàngatul dara ju dul tuuti ci xibaar yi ci kër giir, ndaxte dogal naa woon xam li sama Biibël di tekki. Apollos Hale, The Second Advent Manual, 65.»
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Xaralam yu Miller yi dañu leen xamoonul rekk ci ay yoonu njàngam, waaye itam ci ndigal gu jóge ci Yàlla ci lu war a wax ci moom.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Yàlla yónni na malaakamam ngir mu jóg ci xolub beykat bu gëmul woon Biibël bi, ngir jiite ko mu seet waxi yonent yi. Malaakay Yàlla ñëw nañu ci moom kutel gu bare, ngir gindi xelam te ubbi ci xam-xamam waxi yonent yi yu daan far ba lëndëm ci nit ñi Yàlla. Njàlbéenu jàllub dëgg bi joxees na ko, te yóbbees na ko mu wéy di seet lëkkël bu nekk ci ginnaaw beneen, ba mu xool Kàddug Yàlla ak yéemu ak màggal gu réy. Gis na foofa jàllub dëgg bu mat sëkk. Kàddu googu mu daan jàppee ne amul noflaayu waxug Yàlla, léegi ubbeek na fa kanamam ci taaram ak ndamlam. Gis na ne benn xaaju Mbind mi day firndeel beneen, te bu amee genn paasaj bu tëj ci xam-xamam, dafa gis ci beneen xaaju Kàddu gi li koy leeral. Dafa wormaal Kàddug sellug Yàlla ak mbégte ak worma gu gën a xóot ak ragal gu sell.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Bi Bokk White waxee ne, «Yàlla yónni na ab malaakam» ca Miller, loolu dafa fësal ne Jibraayil mooy malaaka mi ñu yónni woon ca Miller, ndaxte «ab malaakam» mooy baat bu ñu jagleel Jibraayil.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Kàddu malaaka bi ne, ‘Man maa di Gabariyel, mi taxaw ci kanamu Yàlla,’ di won ne am na bérab bu kawe te yégu ci kër-yoon yi asamaan. Bi mu ñëwee ak yégle ci Daniel, mu ne, ‘Amul kenn ku taxaw ak man ci mbir yii, kudul Mikayel [Kirist] seen Buur-kilifa.’ Daniel 10:21. Ci mbirum Gabariyel, Musalkat bi wax na ci Kàddug Peeñug Yàlla bi, ne, ‘Mu yónnee ko, te xamale ko jaarale ko ci ay màndarga ci ndigalam malaakam, ngir jaamam Yowaana.’ Revelation 1:1.” The Desire of Ages, 99.
Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”
Gabriel ak malaaka yi ci des yi gindi nañu “xel ak” Miller te ubbi “ci ay waxam kàdduy wax yu Yàlla mayoon a doon lu lëndëm ba noppi ci askanu Yàlla.” Baatam jëlewul rekk ci anam wi mu doon jàngee ak seetee, waaye itam ci révélation bu Yàlla. Benn anam wi mu jëfandikoo ngir jàng Biibël bi sax, dugg na ci xelam. Bu Yàlla indée dëgg ci sunu xel, loolu ab révélation bu Yàlla la, wuute ak jot ci dëgg jaarale ko ci yoonu séddale Biibël bi bu baax. Miller def na ñoom ñaar ñépp, waaye révélation bu Yàlla bokkoon na ci anam wi mu jaar ngir xam mbiram “the daily.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”
Miller du xamoonul woonu wàllug jigeen ak góor gi di soppeeku ci Daniel saar 8, ayet 9 ba 12, ndax li mu amoon rekk mooy Biibël bi ak ab konkodaas bu amul benn xibaar ci lu jëm ci làkk yi ci Mbind mi. Du woon gis wuute gi nekk diggante “sur” ak “rum,” ñoom ñaar yépp di leen tekki ni “dindi.” Du woon gis itam wuute gi nekk diggante “miqdash” ak “qodesh,” ñoom ñaar yépp di leen tekki ni “santuweer.”
He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Bu woonul gisul wax ji nekk ci baat bi “tamid” te am benn téeméer ak ñent yoon ci Biibël bi. Dëgg bi mu mënu woon a gis — te mooy itam dëgg bi mu gisoon — mooy ne ci benn téeméer ak ñent yoon yi baat bu Ebrë “tamid” jëfee ko ci Biibël bi, waaye ci téereb Danyeel rekk lañu jëfandikoo baat bu Ebrë “tamid” ni tur. “Tamid” mooy baat bu Ebrë buy tekki “sax ci kaw”, te ci téereb Danyeel dañuy ko tekki “bés bu nekk”.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
Ci téereb Daniel rekk lañuy jëfandikoo kàddu gi ni tur, te ñeneen juróom-ñeent fukki juróom-ñett yoon yépp dees koy jëfandikoo ni waxyu-jëfandikoo. Moo tax ba yeneen ñi tekki Biibël bu King James bi daje ak ne Daniel jëfandikoo na kàddu gi juróom yoon ni tur, fekk mbindkat yépp ci Biibël bi jëfandikoo nañu ko juróom-ñeent fukki juróom-ñett yoon ni waxyu-jëfandikoo, daldiñu neñu leen dooleb firnde yi mujj na ba tax ñu “yeyat” ni Daniel jëfandikoo kàddu gi ni tur. Ngir “yeyat” Daniel, yokku nañu ci kàddu gi baat bi “sarax”, noonu ñu soppi tur mu doon waxyu-jëfandikoo. Te gannaaw loolu, ngir yeyat ñi tekki, Ellen White jot na wax ci njàngale gu ñu ko soloo ne moom “gis naa ci mbirum ‘Daily,’ ne baat bi ‘sacrifice’ xel nit moo ko yokk, te bokkul ci teks bi; te ne Boroom bi moo jox xalaat wu jub wi ci moom ñi joxe wax ju yégle waxtuw àtte bi.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Miller, ci seedeel boppam, dafa doon wut ngir dégg “the daily,” te mu mujje ci dégg ko ci 2 Thessalonians. Waaye itam, ci seedeel boppam, bi muy wut ngir dégg benn baat, dafa daan xool bépp fànn wu baat boobu jëfandikoo, te baat boobu jëfandikoo nañu ko ci Yoonu Yàlla juróom-ñeent-fukk ak juróom-ñeent yeneen yoon. Waaye seedeem ci lu jëm ci “the daily” mooy ne, gisu ko fenn kudul ci téereb Daniel, bi mu waxee ne: “Ma jàng ba ci kanam, te mënu maa gis beneen misaal fu ñu ko fekk [the daily], kudul ci Daniel.” Miller yóbbu nañu ko ci alxuraan yi du ngir rekk yoonam wu njàngat, waaye itam ci ndigal bu jóge ca kaw bu Yàlla feeñal ko jaarale ko ci liggéeyu malaaka yi.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.
Loolu tax mu njëg ci “jullit ju bes bi saa si,” nekkoon na jub, waaye dafa yem. Mënul woon xam ne ci juróomi yoon yi ñuy wax “jullit ju bes bi saa si” ci téereb Daniel, benn ci ñetti yoon yi ñu ko wax ne “ñu ko dindi,” dafa doon tektal wu wuute ak ñaari yoon yeneen yi. Benn yoon, “jullit ju bes bi saa si” ñu ko jëfandikoo ak baat bu Ebrë “rum,” te ñaari yoon yeneen yi ñu ko jëfandikoo ak baat bu Ebrë “sur.” Ñaari baat yooyu ñépp dañu leen tekki ne dindi, waaye “rum” ci Daniel saar 8, aaya 11, mooy yékkati te màggal, te ci saar 11, aaya 31, ak saar 12, aaya 11, baat bi “sur” mooy dindi.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Boroom xam-xamu yàlla yi di lekk ak naan ndabu Babilon, ñuy werante ne bu ñu dindi dara walla saa yu ñu yékkati dara, ñoom ñaar ñépp dañuy tektal benn xeetu dindi; ba tax ñu wara dégg baat yii ñaar ni ñu am genn benn tekki. Ñu wax ne ñetti yoon yi ñu wax “bëccëg bi sax,” bu ñu ne “ñu dindi ko,” mas naa tekki rekk dindi; te ci loolu, dañuy wone ne Daniyeel amul woon teey ci tànnam baat yi. Duñu ko wax ci kanam gu leer, waaye ci seen njàngale gu aju ci xalaat, dañuy jàngale ne Daniyeel waroon na jëfandikoo baat bi “sur” ci ñetti yoon yépp, ndax ci seen gis-gis bu boroom xam-xam yu yaakaar, mu doon tekki benn mbaa benn yoon rekk saa su ne “bëccëg bi sax,” “ñu dindi ko.”
They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.
Ñuy def nañu noonu it ak baat yi “miqdash” ak “qodesh,” ñoom ñaar ñépp lañu tekki ni “santuweer,” ci aaya yi fukk ak benn ba fukk ak ñent ci saraxal gi juróom-ñett. Ci bépp fan wu “santuweer” nekk ci ñaari aaya yooyu, dañuy sax ci ne ñoom ñépp dañuy tegtal santuweeru Yàlla. Suñu jël ko ci xalaat gu dëgër, Daniel waroon na rekk jëfandikoo “qodesh” ci ñetti fan yépp, te bañ a jëfandikoo “miqdash” ci aaya fukk ak benn. Miller du woon ku xam wuute wi nekk ci diggante baat yooyu, waaye teoloog yu tey yi xam nañu ko, te suñu ko xamee, dañuy sax ci ne warul a nangu benn wuute. Waaye Miller, mi xamul woon wuute yi nekk ci diggante baat yooyu, agsi woon na ci xam-xam bu juuyoo ak bu teoloog yu tey yi.
The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Dëgg dëgg mooy ne Daniyeel bindkat bu wóor la woon, te dafa xamoon làkku Ebre, te ñu àtte ko ne mu ëppoon ñépp ñi des ci xelu yu xareem Babilon fukki yoon. Su kenn xamoon jëfandikookat gu baaxug làkku Ebre, ak ni waroon a feesal ko bu jub ci boobu jaar-jaar, mooy Daniyeel. Su fekkee ne Daniyeel jëfandikoo ay baat yu wuute, li tax mooy ne dañoo bëggoon a yóbbu ay tekki yu wuute, yi mu bëgg-bëgg doon feeñal. Bu ñu nanguwalee ni Daniyeel jëfandikoo ay baat yu wuute ci anam wu yaatu, yi ñuy tekki ne “santuwaar” walla “dindi,” kon loolu di dëggal xam-xamu Miller ci “bës bu nekk bi,” mi Miller gisoon ci boppam ci benn kàddu boobu sax, fa Pool di wax ne ñiy bañ dëgg dañoo dogal ngir jot naqar gu tar.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Ñi bañ bëggul dëgg te gëm fen wi di jur réer gu tar, ñoom itam lañu di misaal ni naankat yi dëkk Efrayim, te ñu leen misaal ci ñaari wërin. Benn wërin mooy njiit ñi jàng te am xam-xam, te beneen wërin mooy ñi amul njàng mi nekk, ñi dul dégg ludul li ñi jàng di leen jàngal. Ñoom lañu di ñi làqu ci suufu fen, te ñi fas kóllëre ak dee. Ñoom mooy janq yu ñàkk xel yi ci Macë 25, ak ñi seen bakan yékkatiwu ci Abakuk 2. Ñoom lañu di ñi bañ dëgg yu taxaw ci biir géntug Miller, yi leer fukki yoon gën a xonq ci muj gi (tey misaal ci nattu fukki ba noppi bi ngir Israyil bu bees bi), ni ko nattu fukki ba noppi bi doon misaal ngir Israyil bu yàgg ba.
We will continue this study in the next article.
Dina continuer njàng mi ci bind bu ci topp.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
Te Boroom wax na Muusaa ne: “Ba fan la xeet wi di ma meral? Te ba fan lañuy gëm maul ci lépp ay kéemaan yi ma wone ci seen biir? Dinaa leen dóor ak mbas mi rey, te dindi leen seen cér, te def la nekk xeet gu gën a mag te gën a am doole moom.” Muusaa ne Boroom bi: “Bu ko defee, waa Misra dëgg dees na ko dégg, ndaxte yaa génne xeet wii ci seen biir ak sa kàttan. Te dinañu ko wax waa réew mii; ndaxte dégg nañu ne yow Boroom bi, yaa ngi ci biir xeet wii, ne yow Boroom bi, gis nañu la kanam ak kanam, ne sa niir taxaw na ci seen kaw, te yaa jiitu leen bëccëg ci ab pillar bu niir, te guddi ci ab pillar bu safara. Léegi nag, boo reyée xeet wii mépp mel ni benn nit, kon xéewal yi dégg sa tur dinañu wax ne: ‘Ndaxte Boroom bi mënul woon dugal xeet wii ci réew mi mu leen giñal, moo tax mu rey leen ca màndiŋ ma.’”
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Léegi nag, maa ngi lay ñaan, na dooley sama Boroom mag, ni nga waxe ne: Boroom bi muñ na lool te am yërmande gu réy, di baal ñaawteef ak moytoo, waaye du mukk a jébbal ku tooñ; di dalal ñaawteefu baay yi ci wér-gu-yaramu doom yi ba ci ñetteelu maas ak ñeenteelu maas. Bëgg naa nga baal ñaawteefu xeet wi, ni sa yërmande maggee, te ni nga baalee xeet wi, dale ko Misra ba léegi. Noonu Boroom bi ne: Baal naa, ni nga ko waxe. Waaye ci dëgg, ni ma dundee, suuf sépp dina fees ak ndamu Boroom bi. Ndaxte nit ñépp ñi gisoon sama ndam ak sama kéemaan yi ma defoon ca Misra ak ca màndiŋ ma, te fiir nañu ma léegi fukki yoon, te déggul samay wax; ca dëgg duñu gis réew mi ma giñoon seen baay yi; itam kenn ci ñoom ñi ma merloo du ko gis. Waaye sama jaam Kaleb, ndaxte amoon na ci moom beneen xel, te topp na ma ba mat sëkk, kooku dinaa ko dugal ci réew mi mu duggoon, te askanam dina ko moom. Númeri 14:11–24.