William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.
Géntu William Miller dees nañu ko ci téere bi tudd *Early Writings*, te moo tax mu war a nekk suñu ci beneen settantal bu yonent bi ak jëfandikoom ni ko waral a yëngu ci kaw, ni ko war a def taalibe bu bëgg a séddale bu baax Kàddug dëgg gi. Géntu gi, *Future for America* indi na ko yoon yu bare ci at yi weesu, waaye fii nag dañuy dugal ko ci njàngum “yokkuteg xam-xam,” mi ubbeeku woon ci “waxtu mujj ga” ci atum 1798. Géntu gi dafay wax ci taarixu yégle bi doon teewlu xam-xam bi yokku woon. Muy melal itam ab lëkkaloo diggante yëngu-yëngu yégle malaaka bu njëkk ba ak bu ñetteel ba.
William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.
Géntu William Miller mi ñëw doon na ay jëfam, te jëfam dafay mel ni jëf Musa ci njàlbéenu Israayil gu yàgg ga. Matug ñëw gu Miller ci fan yu mujj yi, ñu ko roy ci jëf Krist ci fan yu mujj yu Israayil gu yàgg ga. Jëf ji Krist matale ci mujju Israayil gu yàgg ga, dafa tegtal jëf ji Krist di matal ci fan yu mujj yu Israayil gu xel ma. Ci géntu Miller, jëf ji ñu matal ci fan yu mujj yi, ñu ko wone ni “Nit ku Yereb Suuf”. Lu am solo lool mooy, ñu xam géntu Miller ne mooy ab yégle matug Yuuxu Diggante Guddi gi ci fan yu mujj yi. Itam lu am solo lool mooy, ñu xam ne jëf ji Krist defaloon Israayil gu yàgg ga ci seen fan yu mujj, dafa doon roy jëf “Nit ku Yereb Suuf” bi ci géntu Miller.
One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.
Benn benn ci liggéeyu Kirist bu war a seet mooy ne du rekk Mu ubbi dëgg-yuñu suuloon jóge ca jamono Muusaa, waaye ci benn yoon sax Kirist yaatal na dëgg yu njëkk ya. Ci noonu, Mu teg misaal ne bu nit ñi Yàlla di bokk matalee géntu Miller ci fan yu mujj yi, dëgg yi sampoon jaarale ko ci liggéeyu Miller dinañu leen yaatal weesu xam-xamu ñu njëkk.
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Ci jamono Musalkat bi, Yawut ya daan nañu lu bari xaalis yu am solo yu dëgg ci yoon ak léeb, ba tax ne manuñu woon xam li dëgg ak li dul dëgg. Musalkat bi ñëw na ngir sellal yàqutey gëm-gëm yu wérul ak njuumte yu ñu sàmm bu yàgg, te ngir teg xaalis yi Kàddu Yàlla ci suufal dëgg gi. Lan la Musalkat bi di def bu nu ñëwee tey ni mu ñëwee Yawut ya? War na def benn liggéey bu ni mel ci sellali yàqutey yoono ak seremoni. Yawut ya sonn nañu lool bi mu doon def liggéey boobu. Dañu woon réer dëgg gu njëkk gu Yàlla, waaye Kirist delloo na ko ci seen gis-gis. Sunu liggéey mooy goreel dëgg yu am solo yu Yàlla ci gëm-gëm yu wérul ak njuumte. Anaaka liggéey bu réy la xebaar bu baax bi dénk ci nun!” Review and Herald, June 4, 1889.
Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.
Tey ji, góor giir suuf bi (Kirist) mi ngi matal “liggéey bu mel ni kii ci setal mbalit mi ci aaday ak serimoñi” ni ko Golo gi bokk ci xeetu Yuda (Kirist) daan matale ca jamonoy Yawut ya. Ci géntu Miller, xonq yu tedd te wert ñuul, di xonq yu yeesal dëgg, yu nekkoon ci boyetu Kàddu Yàlla te ñu teg leen bu baax, dafañu muuru ak mbalit ak xonq yu dëggul. Xonq yooyu waroon nañu leen génne ci mbalit mi, delloo leen ci biir boyet bu gëna yaatu bu Kàddu Yàlla bi, di jamonoy Yuuxu Diggante Guddi gu fan yu mujj yi; ndaxte bi Miller xoolaat xonq yi ñu delloo te sampu ci boyet bu gëna yaatu bi, mu “yuuxu ndax mbég mu réy, te yuux boobu yee na ko.” Géntu Miller amoon na ci atum 1847, ñetti at gannaaw Yuuxu Diggante Guddi gu malaaka bu jëkk ba; moo tax i yewwuem ci gént bi mooy Yuuxu Diggante Guddi gu fan yu mujj yi. Yuuxu Diggante Guddi googu, seede ñaar ña lañu koy yégle, ñoom ñi rab wi jóge ci këru xottukaay gu xóotul bi reyoon, te ñu nekk dee ci mbedd mi di ñetti fan ak genn-wàll, ba kera ñu boole leen ci benn melokaan, ba noppi dundal leen ci xuru yax yu wow ya, teg leen ca kaw ni mandarga. Géntu Miller mat na ci mbedd moomu, ak ci xur wi itam, mi mu wax ne mooy “néegam.”
In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.
Ci jaar-jaari Milérite yi, Boroom bi jëfandikoo na Miller ngir taxawal dëgg yu njëkk yi ci Adventism; waaye géntam wone na ne, bu yàggee, dëgg yooyu dinañu suul ci suufu yàquteefu aada ak cosaan. Mbirum setal yàquteefu cosaan ak aada bii mooy li Almasi sosoon ca mujju Israayil gu yàgg ga; te ci loolu mu doon misaalmattaayu matug mujj gi ci géntu William Miller.
The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.
Yawut ya woonoon nañ na gisati “dëgg-dëggu Yàlla bu njëkk ba, waaye Kiristoo delloo ko ci seeni bët,” te ñu xamale liggéeyam ne mooy “sunuy liggéey.” Sunuy liggéey mooy “goreel dëgg-dëgg yu jafe-jafe yu Yàlla ci njuumte ak njuum.” Géntu William Miller xamale gisub, woneb ak bañub, ak delloo bëgg-bëgg yi njëkk. Ngir matale liggéeyu delloo gi, Kiristoo def na dëgg gi ci “ab tëraliin bu dëgg.” “Ab tëraliin bu dëgg” ci William Miller mooy xam-xamam ci ñaari doole yi yàq tey yàq, mooy paganism ak papalism. Ci fan yu mujj yi, “ab tëraliin bu dëgg” mooy ñetti doole yi yàq tey yàq: nago wi, rab wi, ak yonent bu fen.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
«Bi Kirist bi ñëwee ci àddina ngir won misaal diine ju dëgg, te ngir yékkati njariñ yi war a jiite xolu ak jëfi nit, fen jàppoon na bu baax ñi amoon leer gu réy, ba ñu xamatuñu leer gi, te amuñu woon it bëgg-bëgg buy bàyyi cosaan ngir dëgg. Ñu dàq Jàngalekat bu asamaan bi, ñu daajoon Boroom ndam li, ngir man a tëye seen aada yu seen bopp ak seen sosin yu seen bopp. Benn xel boobu lañuy won it tey ci àddina. Nit ñi bëgguñu seet dëgg, ngir seen cosaan bañ a yëngu, te anam bu bees bu mbir yi bañ a dugg. Ci nit ñi, am na ab wéyadinaa ju sax ci juum; te ci anam gu aju ci bindu nit, dañuy yékkati lool xalaat ak xam-xamu nit, waaye lu Yàlla te sax ba fàww, deesu ko xame walla deesuko waardi.» Counsels on Sabbath School Work, 47.
If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.
Bu Kirist ci àddina tey, dina fekk “benn xel boobu sax” buy kaweel xalaati nit ak xam-xam, mi wéyoon a teg aada fa dëgg nekk. Ci géntu Miller, ci fan yu mujj yi, Kirist dikk na ni nit ku yor paasu suuf ngir matale benn liggéey boobu sax. Su liggéeyam ni nit ku yor paasu suuf gi matée, xarala yu njëkk yi dinañu leer fukki yoon gën jant bi, ni ñaari seede yi, ñi Miller di firndeel, di yeewu ci xaacu woo gu réy gi.
The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.
Taxawaayu dëgg bi ñu joxoon Miller mooy jumtukaayu waxi yonent yi ci ñaari kàttan yu yàq, te taxawaayu dëgg bi ñu jox Future for America mooy jumtukaayu waxi yonent yi ci ñetti kàttan yu yàq. “Caabi” bi ñu takkoon ci boyetu ndab li mooy pexe bu bees bi ñu ubbiwoon ba jox ko Miller, te gannaaw loolu ñu jox ko itam Future for America.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Caabi xam-xam ci jamonoy Kirist bi, ñi waroon a ko yor ngir ubbil kërub alalu xamle ak xel mu leer ci Mbind mi Sell mi ci Kóllëre Gu Yàgg gi, ñoo ko jële woon. Rabbi yi ak jàngalekat yi, daan nañu tëj nguurug asamaan bi ci kanamu miskin yi ak ñi sonn, ba bàyyi leen ngir ñu sànku. Ci waxam yi, Kirist indiwul ci seen kanam lu bare benn yoon, ngir bañ a jaaxal seen xel. Mu daan feeñal bépp poñt bu leer te wér. Wonewul sagan ci dellusi ci dëgg yu yàgg a xamleek yu ñu miin ci kàdduy yonent yi, bu fekkee ne dinañu jariñoo ci liggéeyam ngir dugal xalaat yi.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kirist moo nekkoonoon bépp jom gu yàgg gii yu dëgg. Jaarale noonu ci liggéeyu noon bi, dëgg yooyu dañoo leen jële woon ci seen berab bu dëgg. Dañoo leen daggale woon ak seen taxawaay bu dëgg, te samp leen ci xeetu njuumte. Liggéeyu Kirist mooyaataloon te saxal jom yu am solo yooyu ci xeetu dëgg. Dooley dëgg yi mu boppam joxoon ngir barkeel àddina, jaarale ko ci jëfandikookatug Seytaane, dañoo faatluwoon te mel ni dee nañu woon. Kirist musal na leen ci mbalitu njuumte, jox leen doole gu bees, gu am dund, te santa leen ñu leer ni takku yu am solo, te taxaw ba fàww.”
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Kirist moom ci boppam manoon na jëfandikoo kenn ci yooyu dëgg yu yàgg ya te du borrow benn xàll wi gën a tuuti, ndax moom moo leen sosoon yépp. Moo leen sànni woon ci xel ak ci xalaatu bépp maas, te bi mu ñëwee ci sunu àddina, mu delloo tëral te dundal dëgg yi doon dee ba noppi, def ko ñu gën a am doole ngir njariñu maas yi di ñëw. Yeesu Kirist la woon ki amoon kàttan gu mën a musal dëgg yi ci mbalit mi, te delloo leenaat àddina si ak bees gu ëpp seen njàlbéenug njëkk ak seen kàttan.” Manuscript Releases, volume 13, 240, 241.
It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.
Li doy na seet ci yëf yi ci mujjale bi ne caabi bi Almasi jëfandikoo woon ca mujjug Israayil gu yàgg ga mooy ubbi Kóllëre gu Yàgg gi. Caabi gi ci yoonu liggéeyu Miller ubbi na boyetu Kóllëre gu Yàgg ak gu Bees gi, waaye ci fan yu mujj yi, ca jeexital géentam ga, boyet bi gën na yaatu. Caabi gu yoonu liggéey ci fan yu mujj yi du ubbi rekk Kóllëre gu Yàgg ak gu Bees gi, waaye itam Xel mu Yees ci Kàddug Yàlla. Tegg-bañ bi ci Peeñug Yeesu Almasi, tuuti laata probasioŋ bi tëj, mooy mbir mi Gaynde gi gu giiri Yuda di amal; te ci géentu Miller, wax ji dafa ko wone ni mooy góor gi yor balaas bu di far suuf. Jigéen Buuru White wax na ne liggéeyu góor gi yor balaas bu di far suuf di am tuuti laata probasioŋ bi tëj.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Boroom bi mayon ma gis-gis bu am taariix 26 janvier, te dinaa ko nettali. Gis naa ne yenn ci askanu Yàlla ñi nekkoon ñu ñàkk xel te nelaw, te dañoo mel ni ku xàrtu rekk yewu, te xamuñu woon jamono jii nu nekk léegi; te ne ‘nit ki’ ak ‘balay suufam’ duggoon na, te yenn ci ñoom nekkoon nañu ci nguy gaññu leen balay. Ma ñaanoon Yeesu mu musal leen, mu yërëm leen ba noppi tuuti, te mu bàyyi leen ñu gis seen njàqare ju metti, ngir ñu man a waajal seen bopp balaa di baaxul ba fàww. Malaaka ma wax ne: ‘Alag di ñëw ni mbëll mu am doole lool.’ Ma ñaanoon malaaka ma mu yërëm te mu musal ñi bëgg addina sii, te taqoo ak seen alal, te bëgguñu woon dagg seen bopp ci ko, te saraxe ko ngir gaawloo yonnentu yi ci seen yoon ngir leel xar yi xiif, yi doon dee ndax ñàkk lekku ruu.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Bi ma doon xel yu néew yi di dee ndax ñu amul dëgg gu jamono jii, te ñenn ñi wax ne gëm nañu dëgg gi di bàyyi ñu dee, ndax da ñuy tere jëfandikoo mën-mëni yi war ngir yóbbu liggéeyu Yàlla kanam, gis-gis boobu mettiwóon lool ci man, ba ma ñaan malaaka ma mu dindi ko ci man. Gis naa ne bi mbiri Yàlla soxlaee woon leneen ci seen alal, mel ni waxambaane ba ñëwoon ci Yeesu, [Matthew 19:16–22.] dañuy dem ak tiis; te neexul dara mu yàgg, musiba mu réy miy daw ci kaw dina romb seen kaw te jéll lépp lu ñu moom, ba noppi di weesu ngir sarax seen alalu suuf, te dajale alal ci asamaan.” Review and Herald, 1 Awril 1850.
The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.
“mbubbu yu bari” mooy misaalu yoonu dimaas bi di ñëw lu gaaw, te liggéeyu góor gi yor paxas buy daldi setal ci géntug Miller, dafay ame ci kanam bu ndaw lu jiitu mbàyyikoo waxtu yërmande bi. Su fekkee ne Moom setalna néeg bi, ba noppi Mu delloo jewelyi ci kawati kaaset gu gën a yaatu, te noonu ñuy leer fukki yoon gën jant bi. Daniel ak ñetti nit ña ñu teddaloon, gis nañu leen ne ñooy fukki yoon gën ñeneen ñi.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Léegi ci, ci jeexital fan yi buur bi waxoon ne ñu indi leen, njiitu way-jàngoro ya indi leen kanam Nebukadnesar. Te buur bi waxtaan ak ñoom; te ci seen biir gépp, kenn fekkukkoon ku mel ni Daniyel, Ananias, Misael ak Asarias; moo tax ñu taxaw fa kanam buur bi. Te ci bépp mbir mu jëm ci xam-xam ak dégg-dëgg, yi buur bi laajoon ci ñoom, fekk na ne ñu gëna ba fukki yoon bépp rabkat ak bépp seetaan-kër gi nekkoon ci mboolem réewam. Daniyel 1:18–20.
The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.
“Muju fan yii,” ci Daniel, moo doon nat wu leer bu Nebukadnecar daan joxe àtte, te boobu nat dafay mel ni yoonu Dibeer bi ci muju fan yi. Dëgg-dëgg yu njëkk te di fondemaŋ yi, bu ñu leen delloo ci muju fan yi, dinañu leer fukki yoon gën a xóot ba ñu ko jëkk a xamoon. Dëgg yi, ak ñi xereñ ñiy déggoon dëgg yooyu ci muju fan yi, dinañu leer fukki yoon gën a xóot bi taw bu mujj bi ñëwee, moom miy dellusi Woote gu Diggante guddi.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
«Yeen a ngi yóbbu ñëwug Boroom bi ba sori lool. Gis naa ne tawu mujj mi dafa doon ñëw [ci mbirum gaaw] ni yuuxu guddi digg, te ak doole wu fukk yoon gën.» Spalding and Magan, 5.
The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.
Dellug dëggdëggu dëggg yi njëkk bi am na ci jëfandikoo mëtodu ndox mu mujj mi, mooy “rëdd ci rëdd.” Bu ñu ko delloo ba mu yegg, dëgg yi njëkk yi neexal leer “fukki yoon” gën a leer njàlbéen ba Miller njëkk a xool ci ñoom. Ñi am xel ñi jëfandikoo caabi mëtodu ngir delloo dëgg yi njëkk, dañuy jot ci ay jaar-jaari dund gu “fukki yoon” gën a baax ñi lekk mëtodologii Babilon. Ñi góor buy piti suuf séddale, ñooy ñi takkook njàngale ak aaday yu daan muur dëgg gu njëkk, te ñu sellal leen génne ak njuumtey njàngale ak aaday yooyu ñu takkook.
A false doctrine is an idol.
Njàngale gu dul dëgg, xaral la.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.
“Bi nit dëgg, nit ñi di nit ñàkk a nangu Kiy mooy Boroom dëgg gi. Bi ñuy dox ci kaw yoonu Yàlla, dañuy weddi sañ-sañu Kiy joxe yoon wi. Def xar-kanam ci njàngale yu dul dëgg ak xalaat yi ñu sos, yomb na ni ñuy sàkk benn xar-kanam ci bant wala doj.” The Great Controversy, 584.
The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.
Kàddu gi ñu wax ci Efrayim te mu tektal jeexital xelalug yërmandé bi ci Efrayim, dafa dëgërël dëgg gi ci li góor gu yor paaso suuf bi di jotal ndaxte mu fecc kër gi.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efrayim dafa boole yi: bàyyil ko. Ose 4:17.
You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.
Nanga doon la ngay lekk, ni loolu Daniel ak ñetti nit ña gën a wóor won. Jaaxle ga Seriñ Bu Jigéen White amoon ci ñi “yéex te nelaw ci xel” moo jëm ci seen ñàkk waajal ak seen ñàkk xam-xam bu leer ci solo gi “dëgg gi fi jamono jii.” Jaaxle googu nekk na woon waxu njàqarey Almasi ci Yawut yi di werante ci mbiri ndaw ci seen jamono, ñoom ñi sànni woon fu sore gis-gis bu leer ci dëgg yu njëkk ya. Géntu Miller tekki na mujju Israayil bu xel bu yàgg te bees, mi ñu misaale ak Israayil bu cosaan, buy askan gu dëgg.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Saraxalekat yi ak Farisen yi daan wax ne ñoom ñoo ngi tekki Mbind mi Sell mi, waaye dañoo ko tekki mel ni seen bopp xalaat ak seen aada yi ko bëgg. Seeni aada ak seeni cëru xel dañoo gën a metti di gën a jafe. Ci xaralaam bu Xelum, Kàddu gu Sell gi nekkoon ci nit ñi ni téere buñ tëj, buñ ubbiwul seen xam-xam.” Signs of the Times, May 17, 1905.
A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.
Lëndëm buy yokku ci kow Adbatis yu Lawodise nekk na ci kawam dale ci atum 1863, te Biibël bi ak Xelum Kàddug Yonent yi nekk nañu ci seen ngir mel ni téere buñ tëj. Tuuti bala jéggalu yàlla tëj, Révélationu Yeesu Kirist dina ubbiku, te mooy jur benn yoonu nattu bu am ñetti jéego, buy mujjeek ñi bañ a wacc seen xarit yu bokk ci aada ak cosaan, ñu daldi leen boole ba far ci yoonu Dibeer bu dëgër, bi di ñëw lu gaaw.
“We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.
“Nun am Njotkat bu dul jeexal, te ñaka xér ay jumtukaay yu am njariñ yi di seedeel loolu ci Kàddug Yàlla. Waaye jumtukaay yu am solo yooyu, dafañu leen suul ci suuf si guddi gu metti gu yàqute, gu cosaan, ak gu réer-gëm, yi Seytaane ci boppam sos. Pexeem yi, dañuy liggéey ak doole ju yéeme ci xelu nit ñi ngir musal seen gis-gis ba tax ñi ko gëm, duñu xam ndamalu Kirist. Noonug Yàlla ak nit, dafa sànni nax ci kaw ñiy wax ne ñoom ay toppkat yu Kirist lañu, ba tax ci ñu bari dees na wax ne: “Xamuñu jamono jii ñu leen seetee woon.” Review and Herald, 16 Ut, 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Géentu Miller buy won ci taarixu tabaxug “dëgg yu njëkk ya,” ak ba ñu leen gannaaw ga bàyyi, te noppi gannaaw loolu ñu delloo leen ci seen jeexital. Tuuti laata jeexitalu jamono gu ñu maye nit ñi ndigal seetlu seen mbir, “Góor gi ak Brossu Suuf” dugg ci xew-xew ba, te dëkkatale dëgg yu njëkk ya, ba def leen ñu gën a leer “fukki yoon.” Loolu am na ci biir taarixu Yuuxu Diggante Guddi, mi jiitu Yuuxu Kawe gi malaaka bu ñetteel bi di yuux ci waxtu yoonu Dimaas. Yuuxu Diggante Guddi di yee ak tasaar xale yiwu yi laata yoonu Dimaas, ni Yuuxu Diggante Guddi jiite woon ubbite àtteb seetaan bi ci taarixu ñi doon topp Miller. Bi ñu sànniy jewels ya delloo leen ci kaasu bu mag bi, bi ñu delloo ba noppi, ba noppi nag dafa tooñ, ndaxte loolu am na “gannaaw” bi ñu feccée suuf si ba set wecc.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Pënd bu jàmbur yi dëgg dëgërul dajale nañu ay xonq yu tedd te am solo yu dëgg; waaye liggéeykat yi Boroom bi mën nañu fecc nit ñi ci yëngu mboolem alal yooyu, ba mu tax junniy nit dinañu leen gis ak bégte ak ragal. Malaaka yi Yàlla dinañu nekk ci wetug liggéeykat bu woyof bi, di ko may yiw ak leerug asamaan, te junniy nit dinañu ñëw ci ñaan ak Daawuda ne: ‘Ubbi sama bët ngir ma gis ay mbir yu yéeme yu nekk ci sa yoon wi.’ Dëgg yi ñu bañ a gis te bañ a topp diirub jamono yu bare, dinañu tàkk ci xët yu leer yi Kàddu gu sellu Yàlla. Mboolooy gëm-gëm yi ci yoon wi, yi déggoon dëgg, baña ko, te dóor ci kawam, dinañu gën a def lu bon; waaye ‘ñi xam,’ ñi dëggu, dinañu ko déggoo. Téere bi ubbeeku na, te waxi Yàlla dinañu agsi ci xol yi bëgg a xam coobareem. Bu xalaat bu réy ba deewoo asamaan biy bokk ak malaaka bu ñetteel bi waxee, junniy nit dinañu yokkut ci nelaw gu metti gi jàppoon àddina bi diirub jamono yu bare, te dinañu gis taaru ak njariñu dëgg gi.” Review and Herald, Desambar 15, 1885.
The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.
“Junni” yi di tàkku boobu, dañuy tektal juróom-ñaareel mbooloom Yàlla yi des ci Babilon, ndaxte “xaacu bu mag bi” dafa tàmbalee ca yoonu Dibéer ba. Liggéeyu “Góor gi yor Balay suuf” bi dem na dox ba noppi li dalee 11 Sàttumbar 2001, te gëna metti sax li dalee ci Sulet 2023.
“The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.
“Ndigalu bi wax ne, ‘Mbind mi mépp, Yàlla moo ko xiirool, te am na njariñ ci jàngale, ci yedd, ci jubal, ci yar ci njub; ngir nit ku Yàlla di moom mat, waajal bu baax ci bépp jëf ju baax.’ Biibël bi mooy firndeel boppam. Benn wàll mën na nekk caabi bu ubbi yeneen wàll, te noonu leer dina tàbbi ci maana bu nëbbu bu kàddu gi. Bu ñuy méngale ay teks yu wuute yi wax ci benn mbir, di seet seen jokkoo ci bépp wet, maana dëggu Mbind mi dina feeñ bu leer.”
“Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! The jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’
«Ñu baree xalaat ne war nañu seet ci téerey melokaan yu jëm ci Mbind mi ngir xam tekki baatub Yàlla, te du nu jël taxawaayu wax ne warul a jàng téerey melokaan yooyu; waaye xel mu xóot la war ngir gis dëggu Yàlla ci suufu mbooloom baati nit ñi. Ndaw li kërce gi def na, muy ab yaram buy wax ne gëm na Biibël bi, ngir dajaley yooni doxi yu tasaaroo yu baatub Yàlla, def leen benn jàll bu mat sëkk ci dëgg! Doxiy dëgg duñu nekk ci kaw rek, ni ñu baree foog. Xelu njiitu mag mi nekk ci booleb lu bon lu maas, mooy liggéey saa su ne ngir tëj dëgg ci gët yi, te indi ci kanam xalaati mag ñi. Noon bi di def lépp lu mu man ngir lëndëmloo leeru asamaan jaarale ko ci yoonu njàngale yi; ndaxte bëggul ne nit ñi dégg baatu Boroom bi, muy wax ne: “Lii mooy yoon wi, doxleen ci moom.”»
“The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.
“Xaral yi dëgg bi dafa tasaaroo ci toolu révélation bi; waaye dañu ko suul ci suufu aada yu nit ñi, ci suufu waxi ak ndigali nit ñi, te xam-xamu asamaan bi dees na ko bañ a jëfandikoo ci yoon wu am solo; ndaxte Seytaane man na def ba àddina gëm ne waxi ak jëfi nit ñi am nañu njariñ wu réy. Boroom bi Yàlla, Mi Bind àddina yi, ci njariñ ju ëpp doole te amul kemtalu, jox na xibaar bu baax bi àddina. Jaarale ko ci jëfandikukat bu sell bii, bëti ndimbal yu neex, yuy yeesal xol, ak dëf-dëf yu sax ci dëgërug consolation gu aju ci asamaan, ubbeeku nañu ngir ñi di ñëw ca teen bu dund ba. Am na ay xët yu dëgg te war a gisati; waaye mbir yu Xel mi ci Xel mi lañuy seetalee. Xel yu lëndëmaloo ak lu bon mënul nañu xam njariñu dëgg bi ni mu nekk ci Yeesu.” Review and Herald, December 1, 1891.
The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”
Liggéey Kirist mi ñu tegu ci géntu Miller ni nit ki yor brossu pënd mi, ñaar la. Mooy dindi njuumte yi, te delloo dëgg yi njëkk ya. Dindi njuumte yi itam ñaar la, ndax bu ñu balayee njuumte bi génne ko ci palanteer bi, njuumte boobu di yóbbu and ak moom ñi tann a sax ci taqoo ak njuumte ya. Liggéeyu tasale bi nit ki yor brossu pënd mi matal itam Yermiya wax na ko, te seedeem dafa déggoon ak Sister White, ba mu waxee ne, “jëfandikookat yi Boroom bi man nañu fecc xérëm yii, ba noonu junniy nit di leen xool ak mbégte ak ragal.”
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Kon nag loolu la Boroom bi wax: Su fekkee ne danga dellu, dinaa la delloo, te dinga taxaw sama kanam; te su fekkee ne danga tànn lu jafe ci lu bon ba teqale ko, dinga nek ni sama gémmiñ; na ñu dellusi ci yaw, waaye yaw bul dellu ci ñoom. Yeremi 15:19.
The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.
Njàngat bi ci Yeremi mooy wax ak ñi jaar ci njëkk naqaru bésub 18 Sulet 2020. Du nit ki ñuy wax “Dirt Brush Man” rekk moo taxale lu tedd ak lu bon, waaye itam mooy liggéeyu ñi Yeremi di teq, ñi ñuy wone ni dañuy def tànn bu aju ci ndax dañuy dellusi ci Boroom bi walla déet. Lu leer la ne nekkewuun nañu ak Boroom bi, ndax su ñu doon dox ak moom, du am benn sabab bu ñuy dellusi. Bu ñu dellaan te taxaw ci kanamu Boroom bi, te gannaaw loolu ñu nekk ab gémmiñam, kon dinañu mottali liggéeyu taxale lu tedd ak lu bon. Liggéeyu “Dirt Brush Man” bi dafa soxla bokkug ñi xam. Liggéeyu “Dirt Brush Man” bi ci géntug Miller itam dañu koy misaal ci bi Kirist setalee suufam ndax jaar ci njëgéej gu sellal.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Man naa gaaw la tax ngir liggéeyu sellal bii tàmbali, mënuma ko wax; waaye du yàgg ngir yonnee ko. Ki yor ngélawam ci loxoom dina setal bëram bu sell bi ci yàquteem gu jëm ci jikko. Dina sellal dëkkuwaayam ba noppi.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
“Jëfandikukat gu mujj” ga tambali ci weeru Sulet 2023, te mooy jëfandikukat gu sellal gi ci ñetteelu xaaj bu Malaki.
“Malachi 3:1–4 quoted.
«Malasi 3:1–4»ñu wax ak ay baat yuñu jëfandikoo.
“A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.
“Ab jëfandikoo gu settee ak gu sellal dem na ci biir askanu Yàlla, te Boroom mbooloom asamaan yi teg na loxoom ci liggéey boobu. Jëfandikoo jii dafa metti lool ci bakkan bi, waaye war na am ngir ñaawteef yi ñu dindi. Nattu yi am nañu solo ngir nu gëna jege sunu Baay bi nekk ci asamaan, ci toppandoo coobareem, ngir nu man a joxe Boroom bi sarax gu jub. Liggéeyu Yàlla buy settee di sellal bakkan bi war na kontine ba kera serviteuram yi suufeeku lool, ba dee ci bopp, ba bu ñu woo leen ci liggéeyu doxalin, ñu am benn xool rekk muy jublu ci ndamu Yàlla.” Review and Herald, April 10, 1894.
Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.
Ñaareelu ñaareel ba Miller mooy joxe xam-xam ci dellusiinu dëgg yu njëkk yi, ak ci jamono jooju it dellusiinu benn xeet bu ñu tasaaroo woon. Ñaareelu gént Nebukadnesar mooy xamle dellusiinu nguuram. Géntu Miller mi ngi wax ci suuxlu dëgg yu njëkk yi ci baat yi ñuy wax ne dañu leen “tasaaroo.” Baat bi “tasaaroo” mooy benn misaal bu “juróom-ñaari yoon.” Géntu Nebukadnesar mi ngi aju ci “tasaaroo” bu “juróom-ñaari yoon.” Ñu teg Nebukadnesar ci waxtu mujj ba ci atum 1798, te fa mu ngi feeñal nit ku soppeeku. Miller mooy misaalu “ñi xereñ” ci 1798.
We will continue Miller’s dream in the next article.
Nun ci ñu yokk àddina Miller ci xët wu ci topp.
“When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.
«Bu ñu nu woowee ngir nu wuute ak ñeneen, walla ñeneen wax seeni wuute ak sunu xalaat, war nañu wone xel mu Kiristaan, te tax lii mu nekk lu gëna fés: man nañu nekk dal te jub; ndaxte dëgg mën na muñ njàngat ak seetlu. Gannaaw bu ñu koy gën a seet, noonu lay leeram gën a feeñ. Boroom bi bañ na lépp lu saafara ay noonu ak ay metit, te di teg ay yeddam ci ñi di sànni xeeb ak toroxal ci ñi wuute ak ñoom ci xalaat, di leen teg ci leer gu gëna bon manees a def. Asamaan bépp di xool ñi di def loolu ni mu xooloon Farisen yi, te di leen wax ne amuñu xam-xam ci Mbind mi, mbaa kàttanu Yàlla. Noon yi di noon dëgg mënuñu soppi dëgg ba mu doon njuumte. Man nañu dox ci kaw dëgg, te yaakaar ne ndaxte ñoo ko daan, ba sutura ko ak yàqute, dafa noot; waaye Yàlla dina yëngu ci yenn ci ñi ko takku ci kóllëre ngir ñu def ni Almasi bi defoon bi mu nekkee ci suuf,—fajji yàqute ya, te delloo dëgg bi ci barabam bu yell ci biir tëraliinu dëgg bi.»
“In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.
“Ci mbootaay yi fépp fu degg-diine doon mbirum waxtaan, dina am ñi di weddi lépp lu ñoom jàppul woon ne mooy dëgg; te bi ñuy xalaat seen bopp ne dañuy xareek rekk njumte, dañoo soxla dégg ak nopp yu àttewul dara, ngir ñu man a xam li nekk dëgg, te bañ a wax lu jaar yoon walla firi lu jaar yoon ci li ñu wax. Am nañu misaalu góor ñi ci jamono yépp yu xeex dëgg, te ci loolu dañuy dàq ndigalu Yàlla ci seen bopp. Lu metti la yëf yi war a dal ci nit ñi amoon leer gu réy ak fursat yu réy, te teewul noonu ñu gàntu a nekk ci wet gu mat gi Boroom bi. Su ñu ko jéemee nekk bépp ci wetu Boroom bi, kon dees na leen sàmm ci sellug jikko, sax su ñu leen woowee ngir ñu taxaw ñoom doŋŋ. Moom dina leen manal a taxaw ak fit, ci sellug ak jub, di xeex ngir dogal yu jub yu àndul ak yàqute. Dina leen dooleel ci seen xare ngir li jub ndaxte jub la, sax su fekkee ne àtte jub dafa daanu ci mbedd mi, te yemale du mana dugg. Dañuy xam lan mooy li set te amul sobe, te méngook dundug Almasi bi, te duñu dëdddu jële ci dogali Kirisityaan gi gën a set, ci xel, ci kàddu, walla ci jëf, sax su fekkee ne dañu taxaw a weddi duñu rekk ñi xamul dara, waaye itam ñi yaru te am xam-xam, te di jëfandikoo jumtukaayi nax ngir noppi leen. Ci biir bépp xare boobu bu njumte di xeex dëgg, dees na leen sàmm, te may leen ñu topp yoon wu mel ni seen noon duñu man a weddi mbaa a dàq leen ci kàddu. Dañuy taxaw ni doj bu dëgër ci kaw njubte, di bañ a jàppale genn góor ci diggante, te di sàmm xel mi war a ràññee bépp Kiristaan.”
“He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.
“Ku topp ci Kirist dina ràññee li sell ak li baaxul ci kaw, te dina sax ci seede ju dëgg te wér ci jëfandikoo ak karakteru nit, ndaxte Kirist nee na: ‘Ci seen njariñ ngeen di leen xamale.’ Kiristaan bi dina jàll ci kanam ci biir bépp xeetu xeex ak weddi. Dina xeeb xam-xam bu yomb-bëgg ndaxte mu juddoo ci Seytaane. Dina bañ lu metti jiiñ ak tuumaal ndaxte loolu mooy jumtukaayu kii bon. Duñu yar wóor-wóor walla bàyyi boppuñu di kaweelante, ndaxte yooyu ay melokaani noonub Yàlla ak nit la. Duñu leen fekk ñuy yëngu ni ay ñaari seetaan; ndaxte Seytaane jëfandikoo na Yawut yañu xeeboon ci def liggéey boobu contra Yeesu. Duñu topp seen bokk yi ak mbëkk mu bariy laaj ni Yawut yi toppoon Kirist ngir xeex ko ci ay waxam, di ko yëngal ngir mu wax lu bare, ba ñu man a def ko ku tooñ ndax benn kàddu.” Home Missionary, 1 Sàttumbar 1894.