Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:
Room mooytu vision bi, te Room feeñ na ci “waxtoom”. Loolu mooy waxu Sœur White bi mu waxee li war a jëfandikoo ni lu biral:
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Peeñu gi ab téere bu ñu tëj la, waaye itam ab téere bu ñu ubbi la. Mu bind mbir yu yémé te doy waar yu war a xew ci fan yu mujj yi ci jaar-jaaru suuf sii. Jàngale yi nekk ci téere bii jub nañu, duñu yu kumpa te maneesu leen a xam. Ci moom, beneen rëdd-u waxu yonent yi lañu feyaat, ni ko nekkoon ci Daniel. Yenn waxi yonent, Yàlla delloo na leen, ngir wone ne war nañu a joxe leen njàmbaar ak njàmbat. Boroom bi du delloo yeneen mbir yu amul solo bu réy.” Manuscript Releases, volume 9, 8.
The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.
“Boroom bi du dellu wax yu amul solo bu mag,” te “jamono yi” ñu boole ak Room ñu dellu leen ci loolu ay yoon yu bari. Am na “solo bu mag” ñu xam “jamono” ji ñu boole ak Room, ndax loolu mooy feeñal ne Room mooy mbir mi nekk ci biir gis-gis bi te di ko samp. Juróom-ñaar yoon, ci Daniel ak Peeñu, ñu wax ci wàll wu jub ci junni ak ñaar téeméer ak juróom-benn-fukk at yi nguurug baab bu paapal bi doon am.
And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.
Te mujj wax yu réy ci kaw Boroom bi gën a Kawe, te dina sonal gaayi Yàlla yi ci kaw Boroom bi gën a Kawe, te dina xalaat ne dina soppi jamono yi ak yoon yi; te dees na leen jébbal ci loxoom ba ci benn waxtu ak ñaari waxtu ak genn-wàllug waxtu. Daniel 7:25.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Te dégg naa góor ga sol yére wu lini, mi nekkoon ci kaw ndoxi dex gi; bi mu yékkati ay loxoom, ndeyjoor ak càmmoñ, jëm ci asamaan, mu giñ ci Kiy Dund ba fàww ne, lii dina am ci ab waxtu, ay waxtu, ak genn xaaj bu waxtu; te bu mu matalee tas doole gi ñeel nit ñi sell ñi, kon yépp yii dinañu jeex. Daniel 12:7.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Waaye ëttu bi nekk ci biti kër Yàlla gi, bàyyi ko ci wet te bu ko natt; ndaxte joxe nañu ko xeeti ñi dul Yawut; te dëkk bu sell bi dinañu ko doxal ci suuf diirub ñaar-fukk ak ñaari weer. Peeñu 11:2
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Te dinaa sañ-sañu sama ñaari seede, te dinañu wax ci turu Yàlla diirub junni ak ñaari téeméer ak juróom-benn-fukk fan ak juróom-ñeent, sol yére yu ñu defare ak saaku. Njàlbéen ga 11:3.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Te jigéen ja daw ca màndiŋ ma, fa Yàlla waajalaloonal ko berab, ngir ñu dundeel ko fa benn junni ak ñaari téeméer ak juróom-benni-fukk fan. Peeñu 12:6.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Te jigéen bañ nañ ko ñaari laaf yu mbirum naaw bu mag, ngir mu mën a neex dem ca màndiŋ ma, ca bérabam, fa ñu koy dundal di ko yar diirub benn jamono, ak ay jamono, ak genn-wàllub jamono, sore jëmu jaan ja. Peeñu Yàlla 12:14.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
Te am na ko gémmi ab gémmi yu réy te ay wax yu mag ak xasaw Yàlla; te ñu ko joxoon sañ-sañ ngir mu sax ñeent-fukki weer ak ñaar. Peeñu 13:5.
These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.
Juroom yii juróom-ñaar tektal yu jub yii di wone ay melokaan yu wér yu wax ci yëgleb bu jëm ci Room. Ci saar yooyu lañuy feeñale Room. Rakku jigéen White yokk na ne itam jamono yooyu dañuy tegu ni “ñetti at ak genn-wàll ak 1260 fan.” Du ngeen gis benn ci “ñetti at ak genn-wàll” mbaa “junni ak juróom-benn fukk ak juróom-ñaar fan” ci Biibël bi. Rakku jigéen White mi ngi rekk jëfandikoo xayma boobu ci tolluwaay wu wér, ànd ak juróom-ñaar tektal ya.
“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
Ci kapitaal 13 bi (verse 1–10) dañu melal beneen rab, “ni melokaanu xaj buy lekk,” te jinax ji maye ko “dooleem, ak tooguam, ak sañ-sañ bu réy.” Mbind mi, ni la ñu bare ci Protestaŋ yi gëm, dafay tegtal papaate bi, mi mottali woon doole, ak toog, ak sañ-sañ, yi mbooloom Room gu yàgg ga woon jëfandikoo. Ci mbirum rab wu mel ni xaj buy lekk, dañu wax ne: “Ñu ko may genn gémmiñ gu wax wax yu mag ak yedd Yàlla…. Mu ubbi gémmiñam ngir yedd Yàlla, ngir yedd turam, ak këram gu sell gi, ak ñi dëkk ci asamaan.” “Te ñu ko may mu xare ak gaayi Yàlla yi, ba not leen: te ñu ko may sañ-sañ ci kaw xeet yépp, ak làkk yépp, ak réew yépp.” Képp ku xam ne waxu yonent bii, mi bëgg a tolloo lool ak melokaanu ndànk-ndànk bu ndaw ba ci Daniel 7, amul benn sikki-sakka ne dafay jublu ci papaate bi.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.
«“Démbal ko ko muñ, ngir mu sax ñeent-fukk ak ñaari weer.” Te yonent bi nee: “Gis naa benn ci i boppam, mel ni dañu ko gaañu ba mu bëgga dee.” Te ba noppi: “Ki yóbbu nit ñi ci jaam, dees na ko yóbbu ci jaam; ki rey ak sabar, war nañu koo rey ak sabar.” Ñeent-fukk ak ñaari weer yi benn lañu ak “jamono ak ay jamono ak genn-wàllug jamono,” maanaam ñetti at ak genn-wàll, walla 1260 fan, ci Daniyel 7—mooy jamono ji dooleb paap bi waroon a sonal nit ñi Yàlla. Jamono jooju, niñ ko waxe ci ay xaaj yu jiitu, tambalee na ak nguur-gu mag gu paap bi, ci atum A.D. 538, te jeex na ci 1798. Ca jamono jooja, jàpp nañu paap bi, def ko jaamub xarekat yu Franse; dooleb paap ba jot na ci gaañu gu bon gu tax dee, te wax ju ñu waxoon mat na: “Ki yóbbu nit ñi ci jaam, dees na ko yóbbu ci jaam.”» The Great Controversy, 439.
With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.
Ak ndigal gu xel itam ak doole ju ñu jox ci xel mu sell ngir nangu itam ñetti at ak genn-wàllu at ni mooy “waxtu” wi “wone” Room, yeneen tënk yu Bibël yi jëm ci Room feeñ.
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.
Waaye maa ngi leen di wax dëgg, jigéen yu bare yu ñàkk séy nekkoon nañu ca Israyel ca fan yi Elias, bi asamaan tëjoo woon ñetti at ak juróom-benn weer, ba xiif bu réy amee ci réew mépp. Luuk 4:25.
The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.
Ñaari at ak genn fanweer yi mujj ci diggante at ci Elias, dafay boole jamono ji ak Jezabel, moom mi di misaalu Room gu baap bu kaw gi ci biir kërceg Tiatir.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.
Waaye nag am naa naa ay mbir yu néew yu ma wax ci sa kaw, ndaxte nga bàyyi jigéen ja ñuy wax Yésabel, mi di wax ne mooy yonent bu jigéen, mu jàngal te nax sama jaam yi ba ñuy def njaaloo ak lekk mbind mi ñu rendi xérëm ay tuur. Te mayoon na ko jot ngir mu tuub ci sa njaaloo; waaye tuubul. Peeñu 2:20, 21.
The “time” given the fourth church, represented by Jezebel, is also a “space.”
“Waxtu” wiññee ñenteel jàngatukaay bi, bi Jezebel di teewal, mooy itam ab “bërab.”
Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.
Eliyaa moom la woon ku mel ni nun ci ay mbëggeel ak ay néewteem; te mu ñaan ak xol bu dëgër ne mu bañ a taw, te ndox tawul ci suuf bi diirub ñetti at ak juróom-benn weer. James 5:17.
Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.
Di wax ci ñaar-fukk ak ñaar weer yi nekk benn ak junni ak ñaar téeméer ak juróom-benn-fukk fan yi, Sëster White ràññee jamono jooju ni mooy “fan yooyu,” yi Kirist waxoon ci.
“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.
“Jamono yi ñu fi tudd—‘ñeent-fukk ak ñaari weer,’ ak ‘junni ak ñaari téeméeri fan ak juróom-benn-fukk fan’—ñoo yem, te ñépp di tegtal benn jamono bi kanam, bi mbooloom Kirist waroon a sonn ndigal ak fitna yu Roma. 1260 at yi nguurug baamtu gi amee ndamtaal, tambalee na ci A.D. 538, te kon dafa waroon jeex ci 1798. Ci waxtu woowu, ab xarekat-u Fraas dugg na Roma, def baamtu bi ay kaso, te mu dee ci réewum ngaññ. Doonte baat bi weesu ko tuuti, tànn nañu beneen baamtu, waaye doxalinug baamtu gi mënatuloon mukk ginnaaw loolu jëfandikoo dooley bi mu daan am.”
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.
“Fitna bu kërceenul gëmulul jaar-jaar ba ca kem-kàllug 1260 at yi yépp. Yàlla ci yërmandeem ngir ay nitam dafa wàññi waxtuw seeni nattu yu metti yu mel ni safara. Bi Mu doon wax lu jiital ci ‘diis gu réy’ gi war a dal ci kërceen gi, Musalkat bi ne na: ‘Soo ko dul wàññi woon fan yooyu, kenn du mucc; waaye ngir gañaayu tànneef yi, dees na wàññi fan yooyu.’ Macë 24:22. Jaarale ko ci dooley Yeesal gi, fitna ba dafa jeex bala atum 1798.” The Great Controversy, 266.
Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”
Kirist ak Soeur White dañuy xamle ne wax ji ne “fan yooyu,” mooy “waxtu wi,” te mooy li di màndargaal Room bu baadool bi. Bi Daanieel di wax ci fitna bi toppoon nguurug papaas bi bi ñu ko teggee ci gàngune suuf si ci aaya juróom-benn fuk ak benn ci saraxoom fuk ak benn baat, mu ngi wax ne waxtu woowu fitna mooy “fan yu bare.”
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.
Ay loxo yu koy taxawal ci sa wet dinañu yàq bérabu sell ba am doole, te dinañu jël sarax su bes, te dinañu teg ca lu bon lu tax wowu. Te ñi tooñ kóllëre gi dina leen réyréy ak wax yu neex; waaye nit ñi xam seen Yàlla dinañu am doole, te dinañu def jëf yu mag. Te ñi am xam-xam ci biir nit ñi dinañu jàngal ñu bare; waaye dinañu daanu ndax saamar, ak safara, ak njaam, ak alalu xeex, ay fan yu bare. Daniel 11:31–33.
Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.
Room feeñ nañ ko ci jokkoo ak waxtu yonent bi mu ëmb, looloo tax Pool wax ne nit ku bàkkaar gi dees na ko feeñal ci “sa waxtam”. Ne Room mo tax vision bi taxaw, te su nu ko xamul, dañuy sànku, loolu mooy wone lu tax waxtu yonent boobu diñu koy melal yeneen yoon yu bari, ak ci anam yu bare, ndaxte Yàlla “du dellu ci mbir yu amul njariñ gu réy.” Ci aaya yi jiitu itam, jeexital jamono joolu màndarga nañu ko.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Te ñi am xam-xam ci biir nit ñi dinañu jàngal ñu bare; waaye dinañu daanu ndax saafara ja, ak taal bi, ak njaam, ak alal juñu lekk, di ay bés yu bare. Te bu ñu daanee, dees na leen dimbali ak ndimbal lu néew; waaye ñu bare dinañu takkook ñoom ci wax yu neex. Te yenn ci ñoom ñi am xam-xam dinañu daanu, ngir seet leen, ak sellal leen, ak weexal leen, ba ci jamono ji mujj; ndaxte loolu mu ngi sax ba ci waxtu wu ñu dogal. Daniel 11:33–35.
The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.
“Waxtu mujjug jeex na ngir ab waxtu bu ñu tëral.” Baatu Ebrë bi ñuy tekki ne “ñu tëral” mooy “moed,” te muy tekki ab waxtu bu ñu dogal walla ab digóonte. Solo ak mën-mën gu yonent gi ci “waxtu bu ñu tëral” ci téereb Daniel feeñ na ci ni ñu koy waxe yoon yu bare. Lu néew, bu fekkee am na, ci Adventist yu Laodise, ñu xam ne atum 1989 mooy “waxtu mujjug jeex”; noonu itam 1989 dafa doon ab waxtu bu ñu tëral. Digóonte la woon bu Yàlla defoon, ba Mu ubbi xam-xam bi ngir yëngu-yëngub ñi téeméeri junni ak ñeent fukk ak ñeent war a nekk. Loolu tax, téereb Daniel joxe seede ne “waxtu bu ñu tëral” mooy tegtal dikkug “waxtu mujjug jeex.” Ci Daniel juróom-ñaar, xeetu yonent wii la ñu tëral ci kanam.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.
Noonu ma dégg baatug góor ci diggante wetu dexu Ulai, mu woote, ne: Gabriyel, may nit kii xam peeñ mi. Noonu mu ñëw ci sama wet, fa ma taxawoon; te bi mu ñëwee, ma tiit, daanu ci sama kanam; waaye mu ne ma: Xamal, yaw doomu nit ki, ndaxte peeñ mi mooy ci jamono ji mujjug àddina. Te bi muy wax ak man, ma nekk ci nelaw gu xóot, sama kanam jublu ci suuf; waaye mu laal ma, taxawal ma ci sama tànk. Mu ne: Xoolal, dinaa la xamal li di am ci mujjug mer ma, ndaxte mujj mooy ci jamono ji Yàlla dogal. Daniel 8:16–19.
As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”
Ni mel ni ci benn ñaareelu fukki benn saare bi, kàddu gi di “mujj,” ci wax ji ne “waxtu mujj gi” ci ay wax yooyu, mooy beneen kàddu Ebrë yi wuute ak bi ñuy tekki ne “diggante wu ñu sàkk.” Waxtu mujj gi dafay tegu ci jamono ju tàmbalee ca waxtu wa ñu sàkk. “Waxtu wa ñu sàkk” (moed) mooy ab diggante, te waxtu mujj gi (kàddu Ebrë yi di “gets”) mooy ab diirub jamono buy tàmbalee ca waxtu wa ñu sàkk. Mooy “waxtu” woowu di feeñal Room, te “waxtu” woowu am na solo lool ba tax mujju diiru jamono jooju, ak diir gi topp ci gannaaw mujju waxtu woowu, ay seede yu bari dañu leen tegu ngir wone leen. Ci aaya ñaareel fukki ñeent ba ci benn fukki benn saare bu Danyeel, Room gu bokkoon ci ñaari yàlla yi ñu tuumaale, ñu ko xamale ne muy nguuru àddina si diirub “waxtu.”
A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.
Ab “waxtu” bu melokaan la, mooy ñetti téeméeri at ak juróom-benn-fukk, ndaxte am na ñetti téeméeri fan ak juróom-benn-fukk ci at wu Bibil bi. Room gu bokk ci ña dul jaamu Yàlla moo nguuruwoon ab “waxtu,” te Room gu paap ya mooy nguuruwoon “ab waxtu, ay waxtu ak genn-wàll bu waxtu.” Room bu jamono jii mooy nguuru ci ab “waxtu” bu melokaan, walla ci “ñeent-fukk ak ñaar weer” yu melokaan. Amul benn waxtu wu yëgle bu weesu 1844, ba tax “waxtu” bi ak “ñeent-fukk ak ñaar weer” yi di jamono ji nekk diggante ndigalu Dibéer bu di ñëw lu gaaw ak jeexital dogalu nit ñi. Waaye Room gu bokk ci ña dul jaamu Yàlla moo nguuruwoon ci kaw yépp dale ca xarebu Actium ca atum 31 laata Krist, ba ker ba Constantine toxale péeyub nguur gi dem Constantinople ca atum 330. Xam nanu ne aaya yii di topp wax nañu ci Room gu bokk ci ña dul jaamu Yàlla, ndaxte Kirist mi ngi ci ñoom ni “kilifa gu kóllëre gi” gi “dees na ko dagg” bi ñu ko daajee ci bant ba. Kàttan ga doon nguuru ci waxtu woowu mooy Room gu bokk ci ña dul jaamu Yàlla; noonu nag aaya yii nuy seet léegi dañuy wone Room gu bokk ci ña dul jaamu Yàlla.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.
Te nit ci bérabam dina taxaw nit ku bon, koo xamul yégle nguur gi; waaye dina ñëw ci jàmm, te dina jël nguur gi jaarale ko ci nax ak wax yu neex. Te ak loxo yu mel ni mbëmbëtum ndox dinañu leen swee ku nekk ci kanamam, te dinañu damm; waaw, sax it buur bu kóllëre bi. Te gannaaw gi ñu def kóllëre ak moom, dina jëf ak nax; ndaxte dina yéeg, te dina am doole ak ñu néew. Dina dugg ci jàmm sax ca bérab yu gëna naat ci diiwaan bi; te dina def lu baayam deful, mbaa maam yaam yi deful; dina seddoo ci seen biir alal ju jële ci xeex, ak yàqute, ak xéewal: waaw, dina fexe ay pexeem ci kaw tata yu dëgër yi, waaye ba ab diir rekk. Daniel 11:21–24.
The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.
Baati “ci kaw” bi nekk ci wax ju mujj yi ci aaya yi, ci dëgg-dëgg dafay tekki “jógé ci,” te aaya bi mi ngi wax ne Roomu ñu bokk ci xeeti ñàkk Yàlla dina nguur (waaj a pexeem) “jógé ci” kërëm gu dëgër (Dëkkub Room) diirub ñetti téeméeri ak juróom-benn-fukk at.
“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’
“‘Saar bi 24. Dinga dugg ci jàmm sax ci bérab yi gën a naat ci diiwaan ba; te dina def li ay baayam ak ay maam-yaam deful woon; dina waajal ci seen biir alal ju ñu nangu, ak yóbbu, ak xéewal; waaye dina fexeel ay pexeem ci kaw tata yu dëgër yi, ba ngir ab diir rekk.’”
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
“Ni xeetu yoon wi réew yi daan jëfandikoo, bala fan yi Rooma dikkee, ngir dugg ci diiwaan yu am solo ak suuf yu bare xéewal, mooy xare ak noot. Léegi nag Rooma war naa def li baay yi walla baayi baay yi masuloon a def, maanaam, jël yooyu am-am ci yoonu jàmm. Cosaan bi kenn masuloon a dégg, léegi door na, te mooy buur yi di bàyyi seen nguur ci waasiyoŋ ngir Rooma. Ci noonu la Rooma moomee diiwaan yu mag yu bare.”
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
«Te ñi ñëwoon noonu te nekk ci suufu kilifteefu Room, jëlewuñu fa ay njariñ yu ndawul. Dañu leen doon teg ci yërmande ak lewet. Mu mel ni ñu séddale leen reenu nangu ak alalu nangu. Ñu doon leen aar ci seen noon, te ñu doon noppaliku ci jàmm ak kaaraange, ci suufu aarug dooley Room.»
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.
“Ci bët gu mujj at bii, Biskob Newton joxe xalaat ne ay pexe yu ngir wax lu jiitu dañu jóge ci ay tata yu dëgër, waaye duñu jub ci seen kaw. Loolu la Room yi defee ci seen dëkk bu dëgër, bi am juróom-ñaari tund. ‘Te sax diir ab waxtu;’ am na solo ne mooy ab waxtu wu yëgle, muy 360 at. Ci ban taxawaay la war a tàmbalee waxtuy at yooyu? Amaana ci xew-xew bi ñu feeñal ci saraxale bi topp.”
“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’
“‘BIND 25. Te dina yëkk ay kàttanam ak ay fitam ngir jànkoonte ak buur bi bëj-gànnaar ak mbooloo xare bu mag; te buur bi bëj-saalum dina yëkk ci xare ak mbooloo xare bu réy te am doole lool; waaye du man a taxaw, ndaxte dinañu fexe pexe yi ci kawam.’”
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.
«Ci aaya 23 ak 24, ñu ngi nu yóbbu ci gannaaw jàppale googu doon diggante Yawut yi ak waa Room, ci atum 161 bala Krist, ba ci jamono ji Room jotee nguuru gu ëpp bépp réew. Aaya bi nekk fi ci sunu kanam léegi di won njëg gu am doole ci kaw buur bu bëj-gànnaar, muy Misra, ak xew-xewub benn xeex bu ràññee ci diggante mbooloom xare yu mag ak yu bare doole. Ndax mbir yu mel ni yii amoon nañu ci jaar-jaaru Room ci jamono jooju?—Waaw, amoon nañu. Xare boobu mooyoon xare bi diggante Misra ak Room; te xeex boobu mooyoon xeexu Actium. Na nu jàngtu ab xool bu gàtt ci xaalis yi indiwóon jëfandikoo boobu.» Uriah Smith, Daniel and the Revelation, 271–273.
In the following verses the time appointed and the end are again referenced by Daniel.
Ci ay aaya yu topp yi, Daaniyel dellu na waxaat waxtu wi ñu dogal ak mujj gi.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.
Te dina jëfandikoo ay dooleem ak ay fitam ngir jëma tabax Buur bëj-gànnaar ak mbooloo xare bu réy; te Buur bëj-saalum dina jóg ngir xare ak mbooloo xare bu réy lool te am kàttan; waaye du man a taxaw, ndaxte dinañu fexe pexe yi ci moom. Waaw, ñi di lekk ci cërëm ñamam dinañu ko yàq, te mbooloom xare dina daanu mel ni ndox mu rox; te ñu bare dinañu daanu, ñu rey leen. Te xol i ñaari buur yii dina jublu ci def lu bon, te dinañu wax fen benn ndab ci kanam; waaye loolu du am njariñ, ndaxte mujj ga dafa di ci waxtu wa ñu tëral. Noonu dina dellu ca réewam ak alal ju bare; te xolam dina jublu ci kóllëre gu sell gi; te dina def jëf yu réy, ba noppi dellu ca réewam. Ci waxtu wa ñu tëral dina dellu, jëm ci bëj-saalum; waaye du mel ni bi njëkk, mbaa ni bi mujj. Daniel 11:25–29.
In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.
Ci sarax jaareel, Gabriyel wax nañu xamle ne “chazon,” mooy peeñ mi ci ñaari junni ak juróom-ñetti téeméer ak ñaar-fukk at, dina jeex ci waxtu wi ñu sàkk, te noonu jamono ji “waxtu mujj gi” di firiit di tàmbali. Ci xët wi, waxtu wi ñu sàkk mooy mujjug ñetti téeméer ak juróom-benn-fukk at yi Room gu ñu doon wax ne bokkul ak yoonu Yàlla doon nguuru àddina si ak kàttan gu ëpp. Ci xët wi, amul benn “waxtu mujj gi,” ndaxte amul dara lu ñu tëj woon ngir mu ubbeeku ci mujjug jamono jooju ci nettali mbootaayu jaar-jaar ba.
In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.
Ci terebalu juróom-ñeett ci Daniel, peeñ mi ci “mujjug mer ma” — mooy ñaari junni ak juróom-ñaar fukk ak ñaar at yi jeexoon benn yoon ak ñaari junni ak ñett téeméer at yi — dafañu ko téj ba ca “waxtu mujj ma”; ndaxte ci atum 1844, mi doon waxtu wi Yàlla dogaloon ñaari peeñ yooyu, leeru ñetteelu malaaka mi dafa ubbeeku. Ci Daniel juróom-benn, aaya fanweeru ak fukk ba fanweeru ak juróom-benn, ca mujjug “mer gu njëkk ga” ci 1798, war na am ab jamono juñu tegtal ni mooy “waxtu mujj ma,” fa la leeru malaaka bu njëkk bi ubbeekoon. Kon nag, kàddug yonent bu jëm ci Room gu bokkoon ci ngëm xärala yi amul woon ab waxtu mujj, waaye am na rekk ab waxtu wu Yàlla dogal, buy xamle kàddug àndandoo bi ñetti téeméer ak juróom-benn fukk at yi jeexee; waaye waxtu wi Yàlla dogaloon ci 1798 ak waxtu wi Yàlla dogaloon ci 1844, ñoom ñaar ñépp dafañu ubbi ab yégle bu war a xamleeku ci jamono ji ñuy wax “waxtu mujj ma.”
Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.
Wàllug Room nuy feeñ ci ni ñu ko tektalee ci wax ju yonent yi ci biir jamonoju yonentam. “Jamono, jamono yi ak xaajug jamono”, “ñeent-fukki weer ak ñaar”, “junni ak ñaar téeméeri fan ak juróom-benn-fukk”, ak “ñetti at ak genn-wàll” ay màndarga yu wuute la yu tektal diiru bi baabuurug pàppaas gi nguuru woon ca jamonoy Lëndëm ga. Diiru jamono ji lëkkal yëngu-yëngu Millerite yi ak yëngu-yëngu téeméer-fukk ak ñeent-fukki junni ñi mooy téeméer ak ñaar-fukk ak juróom-benn at. Téeméer ak ñaar-fukk ak juróom-benn itam màndargay junni ak ñaar téeméeri fan ak juróom-benn-fukk la, ndaxte mooy asara walla benn-fukki xaaj ci lim boobu. Téeméer ak ñaar-fukk ak juróom-benn at yi dox dale ci ñàkk-dégg gi ci 1863 ba àgga ci jamono ji ñu sàkk ci 1989, tektalee nañu 1989 ne mooy digante Yàlla ak ñoñam ci bes yu mujj yi.
We will continue this study in the next article.
Danu jëfandikoo gëstu bii ci mbind mi di ñëw.
“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.
“Naka lañuy seetlu Mbind mi? Ndax danuy taxawal sunuy i piketu njàngale benn ci kaw benn, te gannaaw gi jéem a def ba Mbind mépp ànd ak sunuy xalaat yu nu samp ba noppi, walla ndax danuy yóbbu sunuy xel ak sunuy gis-gis ca Mbind mi, te natt sunuy teyorii ci bépp wet ak Mbind yu dëgg? Ñu bare ñiy jàng, te sax di jàngale Biibël bi, xamuñu dëgg gu am solo gi ñuy jàngale walla ñuy seet. Nit ñi dañuy daldi teg bàkkaaru xalaat yu wrong, fekk dëgg gi leer na bu baax; te su ñu indoon seeny njàngale ca kàddu Yàlla ga, te bañ a jàng kàddu Yàlla ci leerug seeny njàngale ngir firndeel ne seen i xalaat jub nañu, duñu dox ci lëndëm ak gumbay, mbaa ñuy sàmm bàkkaaru xalaat. Ñu bare dañuy jox ay baat yu Mbind mi tekkiin gu méngoo ak seen bopp xalaat, te noonu dañuy réer bopp seen bopp, di nax ñeneen jaarale ko ci seen i tekkiin yu awul yoon ci kàddu Yàlla. Bu nuy tàmbali di jàng kàddu Yàlla, war na nuy ko def ak xol yu woyof. Bépp bëgg bopp, bépp cofeel ci beesal xalaat, war nañu koy bàyyi. Xalaat yu ñu yàgg a téye waruñu leen jàpp ni duñu man a juum. Bañe-bañe gi Yawut ya amoon ngir bàyyi seen aada yu yàgg a taxaw, moo leen yóbbu ci seen alkande. Dañoo dogoo ne duñu gis benn nàkk ci seeny xalaat walla ci seen i firndeelal Mbind mi; waaye ak lu nit ñi man a yàgg a téye ay gis-gis, su fekkee ne binduñu leen ci lu leer ci kàddu bi ñu bind, war nañu leen bàyyi.
“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.
“Ñi bëgg dëgg ci xol dëggu, duñu ragal a ubbi seen taxawaay ngir seet ak xelmiit, te duñu mer suñu jéfi xalaat ak seeni mébét ñu weddi walla ñu jàppandi leen. Loolu moo doon ruu bi nu daan sàmm ci sunu biir juróom-ñeent-fukk at yu weesu yi. Nu daan daje ak loraange ci xol, di ñaan ngir nu bokk benn ngëm ak benn njàngalem; ndaxte xamoon na nu ne Almasi du xaajoo. Benn poñ ci benn yoon lañu daan def mbirum seet. Ragalu ak màggal moo doon ràññee këri ndaje yii ngir seet. Ñi Bind mi daan nañu koy ubbi ak yëg-yëgu ragal yàlla. Yeneen yoon daan na nu wara koor, ngir nu gëna yeesal ngir dégg dëgg gi. Gannaaw ñaan gu dëggu, bu amee benn poñ bu nu xamagul woon, daan nañu ko waxtaan, te kenn ku nekk di wax sa xalaat ak saub xol; gannaaw loolu nu sukkandikuwaat ci ñaan, te ñaan yu dëggu yéeg ca asamaan ngir Yàlla dimbali nu ngir nu gisee benn mel, ba nu bokk benn, ni Almasi ak Baay bi bokke benn. Barii rangooñ nañu. Su amee benn mbokk muy yedd moroomam ndax naqari xam-xamam ci bañ a dégg benn xët ni moom ko dégge woon, ki ñu yedde dafa wara gannaaw loolu jàpp loxob mbokkam ne ko: ‘Na nu bañ a mettal Xel mu Sell mi Yàlla. Yeesu ànd na ak nun; na nu sax ci xel mu suufe ak xel mu nangoo jàng.’ Te mbokk mi ñu waxoon moo wara ne: ‘Baal ma, sama mbokk, def naa la tooñ.’ Gannaaw loolu nu daan sujjootiwaat ngir beneen waxtu ñaan. Waxtu yu bari lañu daan jëfandikoo noonu. Lu ëpp ci yoon daanunu jàngandoo benn yoon lu weesu ñeenti waxtu; waaye yeneen yoon guddi gépp lañu daan jël ci seet bu tedd bi ci Mbind mi, ngir nu xam dëgg gi ñeel sunu jamono. Ci yeneen fànn, Xelu Yàlla dafa daan wàcc ci man, te xaaju Mbind yu jafe daan nañu leer ndax yoon wi Yàlla tànn, ba baat bi yépp ànd ci jàmm ju mat. Nun ñépp benn xel lañu doon ak benn Xel.
“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.
“Nun wut ñaan ak seen xol bépp ne Mbind mi duñu ko jéngal ngir méngale xalaatu kenn. Nu jéemoon a wàññi sunuy wuute ba mu gën a tuuti, da nuy bañ a yàgg ci mbir yi amul solo lool, yi nit ñi doon xalaat ci lu wuute. Waaye li nekkoon yëf bu met ci xolu bépp bakkan mooy indi ci bokk yi xaalis wu ànd ak ñaanu Kirist bi, ne ay taalibéem ñu bokk benn, ni moom ak Baay bi benn lañu. Yenn saa benn walla ñaar ci bokk yi daan nañu daldi taxaw ci dëgër, weddi gis-gis bi ñu wone, te di topp xelu xol wu juddoo ci bindu nit; waaye bu melokaanu noonu feeñee, da nuy taxawal sunuy gëstu, tas ndaje mi, ngir ku nekk man a dem ci Yàlla ci ñaan, te ci lu àndul ak wax ak yeneen, jàngaat mbir mi ñu ci wuute, di laaj leer gu jóge asamaan. Ak wax yu fees ak xarit, da nuy tàggoo ngir dajeeti gaaw gaaw ngir gëstu gu gën a xóot. Yenn saa kàttanu Yàlla daan na wàcc ci nun ci anam wu ràññee; te bu leer gu wóor feeñalée poñ yi dëgg, da nuy jooy te bégandoo benn. Daan nanu bëgg Yeesu; daan nanu bëggante.”
“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.
“Ca jamono yooyu, Yàlla liggéeyal na nu, te dëgg ga dafa am njariñ bu réy ci sunuy xol. War na sunu benn-booleb tey mel ne dina muñ nattu nat. Fi nu ngi nekk ci daara Boroom bi, ngir ñu yar nu ngir daara bu kawe ga. Fàww nu jàng ni ñuy muñ naqar ak yàqu-yàqu ci anam wu mel ni Kirist, te njàng mi loolu di jàngal dina am solo bu réy ci nun.
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
«Am nanu ay jang ci jàng, te am nanu itam lu bare, bare, yu nuy fàtteel ba noppi. Yàlla ak asamaan rekk a dul juum. Ñi di xalaat ne duñu mukk bàyyi seeni xalaat yu ñuy soppiku, te duñu mukk am jamono ju ñuy soppi seeni gis-gis, dees na leen réere. Feek nu sax di taamu sunuy xalaat ak sunuy gis-gis ak dëgër gu sax, du nu man a am benn ci njàppale gi Kirist ñaanoon.» Review and Herald, 26 Sulet 1892.