I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.
Maa ngi bëgg a wone ni “juróom-ñaari waxtu yi” yi nekk ci Leviticus ñaar-fukk ak juróom-benn, dañoo “ñuub ci kanam nit ñépp” ci téereb Daniel, te itam maa ngi xamle ne dañoo ko nëbbale jaarale ko ci nit ñi Yàlla jëfandikoo ngir joxe “doj wi” ci téereb Daniel, doj wi nit di fakk ci kawam. Ngir topp leeru wone bii, “sellalug xol ak yëngu” la soxla. Tekkiinu sellalug xol ak yëngu bi maa ngi digle mooy mel ni: sax ci jëf yi, ci njariñ yi, ci yoonu jëf yi, ak ci dogal yi. Loolu dafay laaj nu sax ci li Yàlla feeñal ci Kàddug Yàlla, sax su dul ànd ak xalaati nit yi di weddi Kàddug Yàlla.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.
“Jub gu dëgg moo war a nekk lu bépp taalibe di sàmm ak xam-xam bu réy. Bépp xel war na jublu ci Kàddug Yàlla gu mu feeñal, ak ragal ak muñ. Leer gi ak yiw gi dees na leen may ñi di noonu déggal Yàlla. Dinañu gis yéem-yéem yi nekk ci yoonu Yàlla. Dëgg yu mag, yi ñu bàyyi woon ci wetu te ñu gisul leen dale ca bésu Pantikoot ba, dañuy leer ci Kàddug Yàlla ci seeni sell peeg yu juddu. Ñi bëgg Yàlla dëgg-dëgg, Xel mu Sell mi dina leen feeñal dëgg yi xel aadam fàtte woon, te dina leen feeñal itam dëgg yu bees yépp. Ñi di lekk yàppu Doomu Yàlla te naan deretam, dinañu génne ci téerey Daniel ak Peeñug Yàlla dëgg gu Xel mu Sell mi yëngal. Dinañu tàmbali doxalin kàttan yu kenn mënul tëj. Tuuti ginnaaw, ay gémmiñu xale yi dees na leen ubbi ngir yégle kumpay yi ñu nëbb woon ci xeli nit ñi. Boroom bi tànn na ña ñu wax ni ay dof ci àddina ngir rusloo boroom xam-xam yi, ak ña néew doole ci àddina ngir rusloo ña am doole.” The Fundamentals of Christian Education, 474.
An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.
Ab misaal bu yomb ci njuumte nit ki am ci téereb Daniel, ak ci bañ a topp Kàddu Yàlla, man nañu ko gis ci baat bi ñu tekki ne “bés bu nekk” ci Daniel saar 8. Sellaay dafay laaj ne bu Ellen White waxee ci baat boobu, ni mu ko defee, kon nun miy Adventist yu fanwe ci bésub juróom-ñaareel, te di weddi ne dañuy yékkati Xelu Yonent bi, dañu war a jëfandikoo saa si ay waxam ci baat boobu ngir gindi sunu déggoo.
“Then I 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
«Noonu gis ma ci “Bés bu nekk,” ne baat bi “sarax” xelal nit moo ko yokk, te bokkul ci mbind mi; te ne Boroom bi moo jox gis-gis gu jub ci moom ñi waxee xaaju waxtu àtte bi. Bi benn-bokk nekkoon, bala 1844, lu ëpp ci ñépp a bokkoon ci gis-gis gu jub ci “Bés bu nekk”; waaye gannaaw 1844, ci jaxasoo ja, ay gis-gis yu wuute dañoo ko nangu, te lëndëm ak jaxasoo topp ca.» Review and Herald, 1 Nowàmbar 1850.
We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”
Nun mën na jël waxtu wu bare ci ñaari wax yi, ndax bu ñu leen tàbbal ci téere bi Early Writings, soppekat yu nit ñi def nañu fa tekki bu jubul ci li waxees, waaye loolu mooy beneen nettali. Waaye ci sunu bopp, li nu bëgg mooy reeral ñaari poñ yu am solo. Poñ bu njëkk bi mooy ne Sister White nee na: “baat bi ‘sacrifice’ xelum nit moo ko yokk, te bokkul ci mbind mi.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Noonu ma nga dégg benn aji-sell buy wax, te baneen aji-sell ne aji-sell boobu doon wax ne: “Ba kañ la peeñ mi di jot ci sarax su bes bu nekk, ak moytu yoonu Yàlla gu yóbbu yàqute, ba jox kër Yàlla ga ak mbooloom nit ña, ñu dajale leen ci suuf?” Daniel 8:13.
The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.
Benn kàddu bi jiitu mooy laaj bi waral tontu aaya fukk ak ñeent, te tontu boobu moo di doŋŋ-tànk ak dalu bu mag bi ci Adventism. Te ci biir laaj boobu sax buy jur leer gu mag googu, gi ñu diir ni mooy doŋŋ-tànk bu mag bi ci Adventism, ñu xamal nu ne xel mu nit def na njuumte ci bi mu yokkee benn baat ci tekkiinu aaya bi.
There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.
Am nañu ci dëgg ay téeméeri baat yu ñu yokk ci tekki Biibël KJV bu 1611 bi, waaye benn yoon rekk la Yàlla waxe ne benn ci téeméeri baat yooyu yu ñu yokk dañuy njuumte. Te leer na ne njuumte la woon, mi jóge ci wàllu nit ci mboolem bokkug nit ak Yàlla-gi jur Kàddug Yàlla. Li gën a am solo mooy ne du amoon benn soobuwaay gu wax ci baat bi ñu yokk “sarax” bu baat boobu nekkul woon lu jur xam-xamu àddina wu jubul ci aaya bi. Leer na ne daf koy jur, ndaxte wax ju ñu feeñal ci doole Xel mi du rekk wax ne baat boobu warul nekk fa, waaye itam dafay wax ne “ñi joxee wax ju yégle waxtuw àtte bi,” Yàlla moo leen may “gis-gis gu jub” ci “bés bu nekk.” Sellaay gi ñuy laaj mooy nu jëfandikoo ñaari kàddu yooyu ni ñu bindoo leen.
Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.
Ñi jëfandikookat yi yégle waxtu àtte bi, dañoo jàpp ne “bës bu nekk” dafa doon misaal buy tegtal juumtu-gent wala Room gu bokk ci juumtu-gent, ci ni mbir mi nekkaloon ci jamono ak ci bépp jëfekaay. Kàddu gi ñuy tekki ni “bës bu nekk” feeñ na juróomi yoon ci téereb Daniyel. Juróom-ñaar yooyu yépp, tur la. Kàddu googu feeñ na téeméeri yoon ak ñeent ci Kàddug Yàlla, te juróom-ñeent-fukk ak juróom-ñeent yoon jëfandikoo nañu ko ni wax ju mel ni soppiku tur, waaye ci téereb Daniyel rekk lañu ko jëfandikoo ni tur. Góor ña tekki woon Biibël bu King James bi gis nañu kàddu googu juróom-ñeent-fukk ak juróom-ñeent yoon ni wax ju mel ni soppiku tur; moo tax ba ñëw ci téereb Daniyel, ñu jéem a ko def itam ni wax ju mel ni soppiku tur ngir méngoo ak yeneen yoon yi mu feeñee woon ni noonu. Ngir man a def loolu, yokk nañu kàddu gi “sarax.” Waaye Yàlla, jaarale ko ci Ellen White, wax na ne “sarax” war nañu koo bàyyi; te loolu mooy tekki ne “bës bu nekk” war nañu koo xam ni tur.
Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!
Ñi taxawkat yi ci jàppale yu Yàlla ci kàddu gii biir Adventism, dañuy tekki kàddu googu ne mooy màndargay liggéeyu Krist ci kër-yàlla ji nekk ci asamaan; waaye ñi yégle woon waxu waxtu àtte bi, dañoo ko tekki woon bu baax ne mooy paganism. Léegi tey, Adventism dafay jëfandikoo màndargay kàttanu Seytaane ngir teewal Krist!
Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.
Ci jaar-jaari nit ñu def ci xel bu jubadi, dégg-déggu xam-xam ci baat bi ñuy tekki ne “bés bu nekk” dafa nëbbu ci biir Adventism. Waa Adventiste yi di samp seen njàngum yoon wi ci mbir yu seetluwu rekk te di am ci at yu wuute ci seen xët yi ñuy wax Sabbath School quarterlies, dañuy naan ak rewle Kool-Aid bi ñu leen di jox jaarale ko ci xët yooyu, te saraxalekat yi itam di ko dëggal, fekk ñoom ci seen bopp amuñu kóllëre gu doy ngir nangu benn yokkute gu jugge ci waxi Sister White ci mbir moomu.
The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).
Jàngoro ju jëm ci werante “bés bu nekk bi” agsi woon na ci boppu soppe ba ci lu tollook atum 1911, foofu la Sister White waxe ci lu leer ne ñi bañoon njàngatug mag ñi jëkk ci ne “bés bu nekk bi” mooy yëf yu pagaan, te ñu doon jàngale ne “bés bu nekk bi” dafay tekkil liggéeyu Almasi ci kër Yàllaam, jot nañu seen xam-xam ci “malaaka yi ñu dàqoon asamaan” (20 MR 17).
The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.
Ndegg gi ñuy wax ne “lu bés bu nekk” ñu ko xamale na bu leer lool ci baat yi Sister White wax, te moom mu jàngale ne “malaaka yu sell yi” ñoo gindee xel William Miller, te “malaaka yi ñu génne asamaan” ñoo gindee xeli ñi di jàngale ne “lu bés bu nekk” dafay tekki liggéeyu Almasi bi muy def ci kër Yàlla gu asamaan. Dëggu “lu bés bu nekk,” ni ko ñi joxe woon xaacu waxtuw àtte bi taxe, William Miller moo ko gis.
“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,’ &c. I read on, and thought I should find no light on the text; finally I came to 2 Thess. ii, 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,’ &c. 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.” Second Advent Manual, 66.
“Jàngaat naa ba noppi, te manuma gis beneen mbir bu [bés ba nekk] feeñee, waaye ci Daniel rekk. Noonu nag [ak ndimbalug concordance], jël naa kàddu yi taxawoon ak moom: ‘dindi;’ mooy dindi [bés ba nekk]; ‘dale ci jamono ji ñuy dindi [bés ba nekk],’ ak ñoom sépp. Jàngaat naa ba noppi, te xalaat naa ne duma gis leer ci wax ji; mujj, agsi naa ci 2 Thess. ii, 7, 8. ‘Ndaxte kumpag ñaawtef gi di liggéey ba noppi; waaye ki tee tey di tere dina tere, ba kera ba ñu ko dindi ci yoon wi, te noonu ku bon ka dina feeñ,’ ak ñoom sépp. Bi ma agsee ci wax jooju, yàlla, naka la dëgg gi leer te teddé! Fii la nekk! Loolu mooy [bés ba nekk]! Kon nag, lu Pawulo di tekki ci “ki tee tey di tere,” walla di yàq? Ci “nit ku bàkkaar gi,” ak “ku bon ki,” mooy Poperi. Kon nag, lan moo tere ba Poperi bañ a feeñ? Ndaxte, mooy Pegaanis; kon nag, “[bés ba nekk]” war na tekki Pegaanis.” Second Advent Manual, 66.
What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.
Li metti ci gëna yépp ci gis-gisu Miller ne “ndëgëm bi” mooy bàyykat, mooy fi mu gis dëgg gi. Mu gis ko ci xaaj bu bindu ndaw yi ci mbindum yonnenta bi Paul, fa mu Paul du taxaw rekk ci tekki “ndëgëm bi” ne mooy bàyykat, waaye mooy itam xaaj bi di wone ne ñi seetul mbëggeelug dëgg gi, dañuy jël nax gu tar. Nangu “ndëgëm bi” ni muy màndarga liggéeyu Krist ci kër-yàllaam asamaan, tektal gi jóge ci malaaka yi ñu génne asamaan, mooy màndargay ñi nekk ci Adventism te amul njubte gu war ngir séddale bu jub kàddug dëgg gi, te moo tax ba léegi sax ñu tëral leen ba ñuy jël nax gu tar.
I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.
Bëgguma bëgg a gën a taxawal ci poñ bi nu ngiy seet a xam. Poñ boobu mooy ne “juróom-ñaar waxtu yi” ñi waxe ci benn gis-gis bi te “bés bu nekk bi” nekk fa, nit ku ci yokk loxo na ko nëbb, doonte mu sax nekk ci kanam bu leer. Lii nag misaal rekk la bu yomb ngir wone ni njuumteb nit ci tekki mi, bi ñu defoon ay téeméeri at yu bare lu yàgg, te ginnaaw loolu malaaka yi ñu dàqee asamaan di ko sàmm ci xel yi, lañu ko di jëfandikoo tey ci jamono jii bu am solo lool, balaa jafe-jafe bu mujj ba ci njeexital àddina, ngir gumbal xel yi ci dëgg gi sax nekk ci kanam bu leer.
In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.
Ci jamono 1910 bi, ngirug “sacrifices saa yi” dafa doon tàmbalee rekk; W. W. Prescott ak A. G. Daniells ñoo doon jiite liggéeyu Seytaane bi ngir bañ xam-xamu ndëkkël gu njëkk gi ci mbirum “sacrifices saa yi.” Mbind mi di topp ab bataaxal la bu jóge ci waxtu woowu, fa la Soeur White jàngale gëstu Seytaane gi ne “sacrifices saa yi” ci téereb Daniel moo di liggéeyu Kirist ci kër-yàllaam. Ci jamono jooju, ñaar ñi dañoo doon jéem a duggaale ci téerey mag ñi ca njëkk te soppi xam-xamu mag ñooñu ngir ànd ak seen bees bu ndimbal Seytaane. Sama yaakaar mooy nu man a jëfe njub ak njubte bu mat ci sunu jàng mbind mi.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Ci jamono ci nu nekk, warunu nu bàyyi sunuy xel dañu leen jële sori leer gu bees gi ñu nu joxoon ngir xalaat ci mbëggel bu am solo bi ci ndaje bu am solo bu sunu konferans. Te foofa amoon na Mbokk Daniells, kooku noon dafa doon liggéey ci xelam; te sa xel ak xelu Magg Prescott itam malaaka yi ñu génne woon asamaan dañoo doon liggéey ci seen kaw. Liggéeyu Seytaane mooy woon ngir jébbal seeni xel, ba tax ay tuuti mbir ak ay rëcc-rëcc dugg, yu Boroom bi waxul ngeen dugal. Yéenul woon yu am solo. Waaye loolu dafa tekkoon lu mag ci mbiru dëgg. Te xalaati seeni xel, su fekkee ñu leen man a jébbal ba ngeen dem ci ay tuuti mbir walla ay rëcc-rëcc, loolu mooy liggéey gu Seytaane sos. Ngir defar ay tuuti mbir ci téere yi ñu bind, ngeen di fàtte ne ngeen di def liggéey gu mag. Waaye dees na ma sant, Noppi mooy wax ju am kàttan.
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
« Dama wara wax jafe-jafe yi. Bu jumtukaayu Seytaane bii manoon na am, kon mel na leen ne seen liggéey dinañu ko jàppee ne mooy li gën a yéeme ci xeebar gi. Loolu mooy pexe bu noon bi, ngir dajale mboolem mbir yi ñu doon jàppee ne dañuy bañee, fa xel yu xeet yépp bokkul woon ci déggoo. »
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
«Kon nag? Liggéey bu neex Seytaane mooy am. Dinañu joxe ay nit ñi nekk bitim boppam benn wonegu sunu ngëm wu warul doon sunu ngëm dëgg-dëgg, waaye lu leen di yombal, te loolu dina jur jikko yu war a indi réer gu mag, te dinañu foog way-gàtt yi di xëtte waxtu yu wert yuñ war a jëfandikoo ak yéene ngir yégle nit ñi yëgle gu mag gi. Njàngale yi ci bépp mbir bu nu liggéey ci, mënulñu a méngoo yépp, te njeexital yi dinañu doon a jaxase xel yi way-gëm ak ñi dul gëm. Loolu mooy dëgg-dëgg li Seytaane qorsón woon ne war na am—bépp lu mën a yokkute ni xulóo.»
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Jàngal Esekiyel, sarax 28. Léegi, fii am na benn liggéey bu mag, fa xel yu doy waar a feeñ. Waaye Boroom bi am na liggéey bu war a am [ñu] def ngir musal bakkan yu di sànku; te barab yi Seytaane, bi mu sol boppam ngir nëbbiku, man a dugg ba fees ci sunu xarey, di indi jaxasoo ci sunuy màkkan, dina ko def ba mat sëkk, te ñéppale yu ndaw yooyu dinañu yaatu, feeñ bu baax.”
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Te yoon naa ma nekk ci njàlbéen ba ne Boroom bi joxul woon benn Elder Daniells walla Prescott yéene buy taxaw ci liggéey bii. Ndax nax yu Seytaane dañuy dugg, ndax “Daily” bii dafa war a doon lu réy lool ba ñu koy dugal ngir jaxase xel yi te tere yokkute liggéey bi ci jamono jii yu am solo? Warul mel noonu, lu mu man a doon. Warul ñu dugal mbir mii, ndax xel mi ñuy indi dina tere, te Lusifeer di xool lépp yëngu-yëngu. Doole yu Seytaane dinañu tàmbali ay jëfam, te jaxasoo dina ñëw ci sunu mbooloo. Amuloo woote ngir seetlu wuute xalaat wu dul laaj buy natt; waaye sa noppi mooy wax ju réy. Mbir mi mépp leer na ma bu baax. Su fekkee ne Seytaane man na dugal kenn ci sunu nit ci mbir yii, ni mu ko sàkku woon a def, sabab Seytaane dina am ndam. Léegi liggéey bi war nañu koo jël ci saa si te bañ a wax benn [wuute] xalaat.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
«Seytaane dina xel yu bon yi tegg ci nit ña ñu génn ci sunu biir ngir boole ak malaaka yu bon yi te yéexal sunu liggéey ci laaj yu amul solo, te ban mbégte la [foofa] di am ci kër gu daanali biir sa moroom! Jàppandil leen, jàppandil leen. Na bépp wuute deñku. Sunu liggéey léegi mooy jébbale lépp sunu kàttan gu yaram ak gu xel ngir dindi wuute yooyu ci yoonu, te ñépp bokk ci benn xel. Su fekkee ne Seytaane, ak xam-xamam bu mag te bañ a santoo, jot na ndaw mi rekk ci noonu, [dina bég].»
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Léegi, bi ma gisoon ni ngeen di liggéeyee, sama xel daldi jël mbir mi bépp ak ay njariñam bu fekkee ngeen jëkka dem ba jox ñi nu bàyyi woon benn yoon sax bu néew ngir ñu indi jaxasoo ci sunu màggaay. Seen ñàkk xam-xam mooy li Seytaane bëgg woon. Seen yégle bu kawe bi nekkul woon ci dooleelu Xel mu Sell mi. Ñu jàngal ma ma wax leen ne, seen di seet ay sikket ci mbind yi nit ñi Yàlla jiite woon, loolu jogewul ci Yàlla. Te su fekkee ne mooy xam-xam bi Mag Daniells di jox mbooloo mi, kon bañleen ko ci anam wu nekk jox ko ndigalu kilifteef, ndaxte manul xalaat dale ci sabab ba agsi ci njariñ. Seen noppi ci mbir mii mooy seen xam-xam. Léegi, lépp lu mel ni di seet ay sikket ci yëgle yi góor ñi bindoon te nekkatuñu ci dund, du liggéey bi Yàlla jox benn ci yéen ngeen def. Ndaxte bu góor ñii—Mag Daniells ak Prescott—toppoonoon ndigal yi ñu leen joxoon ci ni ñuy liggéeyee ci dëkk yi, kon ñu bare woon, bare lool, ñi dëgg gi di wóor ci seen xol te ñu soppeku, ay nit yu am kàttan te [léegi] nekk ci ay bérab yu ñu dul jot mukk.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Àddina bépp dees nañu koy jàpp ni benn kër gu réy la. Te bu fekkee am ngeen noonu njël gu xam-xam gu mag gu ngeen man a jële ci, lu tax bàyyi ngeen àddina bi mu yàqu ay at ak seede yi sunu Boroom Yeesu Kirist joxe? Diine dëgg di nu jàngal nu jàpp góor ak jigéen bu nekk ni nit ku nu man a defal lu baax.
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Lii mooy luñu bind te génn na ci mbind mi ay at yu bare: ‘Xel mu yam,’ seede bu jëm ci Magat Andrews. Xel mii man nañu ko yar ba mu nekk doole ngir xam kañ la war a wax ak yan yépp ayis yi mu war a jël ci boppam te yéegleen, ndaxte Kirist mooy sa Jàngalekat. Te dama ragaloon lool ci yow [bi ma la gisee] ngay kaweel sa xam-xam te ngay topp yoon wu indi wuutey xalaat. Boroom bi woote na góor yu xereñ yu man a noppi su fekkee ne mooy xel ngir ñoom def ko. Su fekkee bëgg nga nekk nit ku mat, da nga soxla sellal gi jaar ci Yeesu Kirist. Léegi am na liggéey bu tambali rekk, te nañu gis xel ci bépp ministre, ci bépp présidaaŋ bu konferaans. Waaye amoon na liggéey bu waroon nga jàpp gannaaw ay at yu weesu, fa nga doon a soxla ngir yékkati sa baat ngir boobu liggéey. Kirist jox na mboolem ay nitam ndigël yu bees yu jëm ci li ñuy def ak yeneen yi ñu warul def. Te des na nu tuuti waxtu ngir liggéeyal njubtegi Boroom bi. Man nga dégg yoonu Boroom bi. Gis naa sa mébét ngir doxal mbir yi ni nga ko takkale sa bopp gannaaw bi ñu la defe présidaaŋ. Xalaat nga woon ne dinga def ay mbir yu yéeme, te loolu doon na liggéey bu Yàlla tegul woon ci say loxo ngir nga ko def. Léegi, sa liggéey du ngir not, waaye ngir bàyyil bépp soxla bu maneesa bàyyil su fekkee ne Boroom bi nangu na la ngir nga jaamu ko. Waaye lu yàggul rekk, won nga firnde ne xel ak atte mu sell jaarul ci yow. Yëngaloon nga ay mbir yu ñu dul nangu, ndare lu fekkee ne Boroom bi mooy jox leer.”
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Ñu jàngalees na ma ne yëngu-yëngu yu gaaw yooyu waruñu a amoon, rawatina ci tànn yaw muy njiitu konferaans bi ba ca beneen at. Waaye Boroom bi tere na fi kanam mboolem jëf yu mel noonu te gaaw, ba keraange ba ñu yóbbu mbir mi kanam Boroom bi ci ñaan; te gannaaw ndawsi bi agsi na ci yaw ne liggéeyu Boroom bi buy nekk ci kaw njiitu konferaans bi mooy yëf wu sell wu tar, amoo woon benn sañ-sañu yoonu njub ngir bëgg a tàkk-sa bopp ni nga ko def ci mbiru “Daily” bi, di foog ne sa kàttan gu am solo dina dogal laaj bi. Amoon na fa Magat Haskell, mi yëkkati na yëf yu metti yu bare, te am na fa it Magat Irwin ak ay nit yu bare ñi ma man a tudd, ñiy yëkkati itam yëf yu metti.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
«Ana ban nga am yërëm ci mag ñi? Ban sañ-sañ nga manoon a jëfandikoo te jaaykat yu yëngu ci warugal yépp bokkulwoon ngir seetal mbir mi? Waaye na nu léegi seetaat mbir mi. Léegi, war na nu xalaataat ndax dafa doon àtteb Boroom bi, ci kanamu liggéey bi ñu bàyyi woon, ngir won seen farlu ngir yóbbu liggéey bi ba beneen at. Su fekkee ne dingeen yóbbu liggéey bi ba beneen at ak ndimbal li di bokk ak yéen, war na am soppi ci yéen ak Ci Mag Prescott. Te woyofal seen xol bopp ci kanam Yàlla. Boroom bi war na gis ci yéen wonug jëfandikoo gu wuute, ndax bu fekkee ne am na góor ñoo soxlaa dellusi soppi ci jamono jii [léegi], mooy Ci Mag Daniells ak Ci Mag Prescott.»
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
«War nañu tànn juróom-ñaaru nit yu nekk ay nit ñu am xel mu mat te ci liggéeyu yiwug Yàlla [joxe] seede [ci] delluwaat gu bees. Ndaxte ku nekk ci nit ñi baña gis ba looloo ba du man a xalaat dale ci sabab ba agsi ci njariñam, ba ñuy xeeb nit ñi yeboon yëfandikoo yi ak sas yi ci liggéey bi ak itam nii di njiitu konferàas yi, [te] nit ñi [ñu] yëggoon liggéey bi lu ëpp ñaari at [ñu] bañ a jàpp leen, te mu jur àtte bu gaaw boobu ba nit ñi di sàggane liggéey bi ñu leen doon teg ci seen kanam at yu bare—liggéey ci dëkk yi—te duñu jox, walla dañuy jox tuuti rekk, ndigal maam yu mag ña, waaye ñuy yégle mbir yi ñoom ci seen bopp tànn ngir jox nit ña, loolu mi ngi seede ci boppam ne du wóor a dénk nit ñooñu liggéey bu màgg te yéeme noonu.»
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Kirist du dee. Du dul sonn mukk tax ay liggéeyam jóg ci ni mel nii. Bàyyileen téere yi ci seen yoon. Su fekkee ne soppi am na lu war, Yàlla dina def ba déggoo ak jàppale am ci soppi boobu ni mu méngoo, waaye bu yégleb bi dees ko dénk nit ñi ak yëf yu mag yi ci nekk, [Yàlla] dafay laaj ngëm gu takku ci mbëggeel te sellal ruu. Mag yi Daniells ak Prescott ñoom ñaar dañuy soxla dellusi-gu-neex ci soppi xol. Am na liggéey bu weesu bu dugg, te méngoo wuñu ak liggéey bi Kirist ñëw àddina sunu bii ngir def ko; te ñépp ñi dëgg-dëgg soppeeku nañu dinañu def jëf yu Kirist.”
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Nun ñépp dañuy liggéey ngir matale liggéey bi di màggal Baay bi. Agsi nanu ci jafe-jafe ju mag ji—mooy muy ànd ak melokaanu Yeesu Kirist ci waxtu bii nuy waajal, walla baña sax a jéem ko. Mag Daniells, warul nga jël sa bopp ni nga amee sañ-sañ ngir sa baat déggu ca kaw, ni nga ko daan def ci yeneen xaalis yu ni mel. Te xamle ne, njiitu ab konferaas du buur buy nguur. Dafay liggéey ànd ak góor ñu xam, ñiy yor bérab yi ci niitu konferaas yi Yàlla nangu. Amul sañ-sañu duggal boppam ci mbind mi nekk ci téere yu ñu móol, yu jóge ci xalaat ak pen yu Yàlla nangu. Duñu leen bàyyiati ñu sax di yor kilifteef, ndare ñu wone ne dañu gën a wàññi dooley nguuru ak noot gi. Jafe-jafe ju mag ji agsi na, ndaxte Yàlla dina ñu toroxal.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
“Naka la Boroom di xoolée dëkk yi ñu liggéeyul? Kirist nekk na ca asamaan. Léegi de, nangu gi war na ne, ‘Amul nguuru buur. Te léegi mooy jafe-jafe ju metti ji ci àddina si. Léegi man maa di Kàttan gi ngir musal walla ngir alag. Léegi mooy waxtu wi mucc ak dogalu ñépp nekk ci sama loxo. Jox naa sama bakkan ngir musal àddina si. Te “Man, su ma yéegée kawe,” yiw gu musal gi ma di joxe dina firndeel ne ñépp ñi ñuy bind ci melokaanu Yàlla te di benn ak Man dinañu liggéey ni may liggéeye ak sama kàttanu yiw gu jot ci njot.’ Ku neex, [na] jàppandikoo ak ay bokkam ngir def liggéey bi ñu leen jox ngir ñu ko def bu ñuy nekk ci bérab yu ame yoon, ci biir ndigalu Boroom bi muy joxe, te nañu sàkku ak njàmbaar ju réy ngir liggéey ci méngoo gu mat ak Ki bëggoon na àddina si ba joxe na bakkanam muy sarax su mat ngir musal àddina si. Maa ngi wax sunuy saraxalekat yi ne, bu ñuy tàmbali liggéey bi ci sunuy dëkk, na dal gu sell te tedd gu sell ànd ak ministèru Kàddu gi. Mënunu noo def ñaawul te yelloo xel yi nit ñi su nu... [Suufu xët wii ci beneen ñetti xaaj bañu ko bind.]”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
«Damaa ma ci sama téereb bés-bés. Dëgg gi ni mu nekk ci Yeesu—waxal ko, ñaanal ko, gëm lépp kàddu ci yombam. Lan ngay jariñoo su ñuy indi njuumte yi ci kanamu nit ñi dëddug yoon wi gëm, te déglu xelum naxari yi, nit ñi nekkuñu yàgg ak nun ci gëm gi? Ndax dinga taxawu ci wetu Seytaane? Joxeel say xel tool yi ñu liggéeyagul. Am na liggéey bu ëmb àddina bépp ci sunu kanam. Ñu won naa ma nataali John Kellogg.»
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Nit ku neex te yomb a soppi xel moo doon tegtal xalaat yi ci laykat yu rafet yi mu doon joxe, xalaat yu wuute ak dëggug Biibël bu dëgg. Te ñi doon xiif te mar lu bees dañoo doon jëfandikoo xalaat [yu mel ni yu dëgg lool] ba tax Elder Prescott nekk ci nguy ga mag. Elder Daniells itam nekkoon ci nguy ga mag [ngir] muñ a fees ci naxu gu mel ne su ñu waxee xalaat yooyu fep, dina mel ni àddina ju bees.”
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
«Waaw, loolu dina am, waaye bi seen xel yi di noonu fees ak noonu, ñu won ma ne Mbokk Daniells ak Mbokk Prescott dañuy réyale ci seen dundug xol ay xalaat yu mel ni yu ruu[waay], te di yóbbu sunu nit ñi ci ay xalaat yu rafet yu, su mënée, dinañu nax sax ñi tànn ci gën-gën. War naa bind ak sama xalam [ne] mbokk yii dinañu gis ay ñàkk ci seen xalaat yu naxal, yu war a teg dëgg gi ci lu wóorul; te [ba tey] ñoom dinañu taxaw mel ni [ku am] ràññee gu mag ci mbirum xel mu sell. Léegi dees naa leen wax [ne] bi ñu ma wonee mbir mii, ba Maam Daniells di yékkati baatam ni trompet ngir xamle ay xalaatam ci mbirum “Bés bu nekk bi,” li ko toppoon ñu ko won ma. Sunu nit ñi dañuy jaxasoo. Gis naa njeexital li, te ba noppi ñu jox ma ay artu ne su Maam Daniells, te du xool ci njeexital li, noonu lay jàppantee te bàyyi boppam mu gëm ne mu ngi nekk ci yëgle Yàlla, kon seetaan ak sikki-sàkka dinañu ñu ji ci sunuy rank yépp, te nu nekk fa Seytaane di yóbbu ay yégleem. Gëmadi ak sikki-sàkka yu dëgër dinañu ñu ji ci xel yi nit, te ay góob yu yéem yi bon dinañu wuutu dëgg.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.»
Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.
Ñi joxe yiwoone waxtaanu waxtu àtte gi, ñoom dañu joxoon leen xalaat gu jub ci “bu bés-bés bi” ci téereb Daniel. Jaarale ko ci loxo nit ñi tekki téereb Daniel, te gannaaw loolu it ci nit ñi malaaka yi jiite woon, ñi ñu génne woon asamaan, xam-xamu gu jub gu aju ci “bu bés-bés bi” nëbbiku na, doonte ne féex na ci kanam. Ci Daniel, bu baat bi ñu tekki ne “bu bés-bés bi” feeñee, warul ñu boole ci moom baatub nit bi ñu dolli ne “sarax.” Ci aaya fukki ñett baat ci Daniel juróom-ñett, nu gis benn ci juróomi yoon yi loolu am ci téereb Daniel. Ci benn aaya boobu sax, “juróom-ñaari waxtu yi” ci Levitik ñaar-fukk ak juróom-benn itam, misaal nañu ko, waaye jaarale ko ci noonu mel ni moom ci naxari nit, nëbbiku na te nekk ci kanam.
We will look at this fact in the next article.
Danuy xool ci dëgg bii ci waxtaan bi ci topp.