The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
Ndawul Póol mooyoon buum buy lëkkale Israyil gu yàgg ak Israyil gu xel mi, ndaxte liggéeyam, turam, xaalis boppam ak jëfam yeneen buy wax ci kanamam ñépp seedeel nañu dëgg gi. Moom ci boppam moo wax ne mooy gën a suufe ci ndawul yi, ndax dafa woon fitnaal askanu Yàlla.
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
Ndaxte man maa gën a tuuti ci ndaw yi, te yeyoowuma sax ñu woome ndaw, ndaxte daan naa fitnaal mbooloom Yàlla. 1 Corinthians 15:19.
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
Tur wiñ ko woon bi mu soppee xolam mooy Pool, te loolu tekki na ndaw walla tuuti, ndaxte moom mooy ki gën a ndaw ci ndaw yi ci ndaw yi Yonnent yi. Waaye turam bu njëkk bi mooy Sool, te loolu tekki na “kiñ tann”.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
Noonu Hanania tontu ne: Boroom bi, dégg naa ci nit ñu bare li nit kii def say santo yi ci Yerusalem, ñaaw lu bare. Te fii itam am na sañ-sañ gu jóge ca saraxalekat yu mag ya ngir yeew ñépp ñiy woow sa tur. Waaye Boroom bi ne ko: Demal; ndaxte mooy jumtukaay jii ma tànn ngir yóbbu sama tur kanam xeeti mbëkk yi, ak buur yi, ak askanu Israayil, Jëf ya 9:13–15.
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
Sool moo doon “jumtukaay ju tànn la woon” ngir yóbbu xebaar bu baax bi ci xeeti àddina yi, waaye war nañu ko woon jëkk a soppi ko te suufeel ko ba mu nekk Pool (ndaw), ndaxte dafay soxla a nekk ku am doole. Pool xamoon na ne dooleem dafa nekk ci ndawam, walla ci néew dooleem.
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
Ngir bañ ma yékkati sama bopp lu ëpp ndax yàgg-yàggi xam-xam yu ma jot, ñu ma jox na ab xob ci sama yaram, mooy ndawub Seytaane ngir dóor ma, ngir bañ ma yékkati sama bopp lu ëpp. Ci mbir moomu, ñetti yoon laa ñaan Boroom bi, ngir mu sore ma. Waaye mu ne ma: “Sama yiw doy na la; ndax sama kàttan di mat ci néew doole.” Moo tax bég bu baax laa di gërëm sama néew dooley, ngir kàttanu Kirist wàcc ci man ba dëkk ci man. Moo tax it maa ngi bég ci néew doole yi, ci xeebte yi, ci soxla yi, ci fitna yi, ci tiis yi ngir Kirist; ndax bu ma néew doolee, kon maa ngi am doole. 2 Korent 12:7–10.
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
Saawul dafa nekk ku ñu “tann”, waaye ngir mu am doole, ñu wàññi ko ba mu nekk tuuti (Pool). Ñu tànn na ko ngir yóbbu xebaar bu baax bi ca ñi dul Yawut ya, waaye ñu tànn ko it ci benn wàll ndax xam-xamam ci Kóllëre Gu Yàgg ga.
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
Rawatina nag xam ne yaa maa nga xam bu baax ci bépp aada ak lëjjo yi nekk ci biir Yawut ya; moo tax maa ngi lay ñaan nga déglu ma ak muñ. Sama dundug bakan bu jóge ci sama ndawteel, bi nekkoon ca njëkk ci sama xeet ci Yerusalem, Yawut yépp xam nañu ko; ñoom ñi ma xamoon ca njàlbéen, su bëggee seede, ne topp naa woon Fariisii yi ci gëstu gu gëna jëgërlu ci sunu diine. Jëf ya 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Sool dafa jàngale woon ci loxoy Gamaliel, miñu doon jàpp ne mooy kenn ci jàngalekat yi gën a mag ci Mbind mi sell yi ci Kóllëre gu Yàgg gi.
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
ñaan gi nangu, te “Pool taxaw ci yoon wi, jox loxoom ci mbooloo mi ngir woo leen.” Jëf ji mu defe dafa yóbbu seen xel ci moom, te yamaleem ak taxawaayam indi na ragal ak teral. “Ba noppi xeex gu réy amee, mu wax ak ñoom ci kàddu Ebrë, naan, Góor ñi, bokk yi, ak baay yi, dégluleen samay waxu layu tey ci seen kanam.” Bi ñu déggee baat yu Ebrë yooyu ñu xam, “ñu gën a noppi,” te ci dal gu mbooloo mépp nekkee mu kontine naan: “‘Dëgg-dëgg, man nit ku bëkk ci Yawut laa; Tarsus laa juddoo, dëkk bu nekk ci Silisiya; waaye ci dëkk bii lañu ma yar, ci suufu tànki Gamaliyel, te jàngal ma ni yoonu sunuy baay ñi di sukkandiku ci anam wu mat sëkk; te amoon naa farlu gu tar ci Yàlla, ni ngeen bokk yéen ñépp tey jii.’” Kenn mënul woon weddi waxi ndawtal yi apostol bi wax, ndaxte dëgg yi mu tuddoo, ñu bare ci ñi doon dund ba tey ci Yerusalem xam nañu leen bu baax. Jëf yu Apostol yi, 408.
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
Du tànn nañuloon Sawl cig xëcc; te benn ci njariñ yu wér yu Paul woon ci ay liggéeyam mooy jëmbët jaarale jaar-jaar gu sell gu Israyil gu dëgg ak jaar-jaar gu sell gu Israyil gu xel. Ci wàll wi la, mo bind li ëpp ci Kàddu gu Bees gi. Benn saraxleem ci mbindam moo firndeel ndimbal li waral taxawwaayu waxu malaaka bi njëkk, te itam taxawwaayu waxu ñatti malaaka bi. Pàcc boobu dafa mel ni ab màndarga ci jaar-jaaru Adventism, buy xamle sàmme wu nekk diggante ñi am xel ak ñi amul xel ci tambali ak ci mujju Adventism.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 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, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Léegi nag, bokk yi, nu ngiy leen ñaan ci ndawsi sunu Boroom Yeesu Kirist, ak ci sunu dajale ak moom, ngeen bañ a yëngu gaaw ci seen xel, walla ngeen jàq, du ci ay ruu, du ci wax, du ci bataaxal bu mel ni mu jóge ci nun, ni bésub Kirist jege na. Bu kenn nax leen ci benn anam; ndaxte bés boobu du ñëw, su fekkee ne jëkka amagul réeroo gi, te góoru bàkkaar ga feeñul, moom doom alkande gi; moom miy weddi te yékkati boppam ci kaw lépp lu ñuy tudde Yàlla walla lu ñuy jaamu, ba tax mu toog ci kër Yàlla ji ni ku doon Yàlla, di won boppam ne mooy Yàlla. Ndax fàtte ngeen ne, ba ma nekkee ak yéen, wax naa leen yooyu yëf? Te léegi xam ngeen li koy téye, ngir mu feeñ ci jamonoam. Ndaxte kumpag tooñ bi ba léegi mingiy liggéey; waaye ki ko téye léegi, dina ko téye ba kera mu dindi ko ci yoon wa. Te bu boobaa, ku bon ka dina feeñ, moom mi Boroom bi di rey ak noflaayu gémmiñam, te dina ko alag ak leerug ndawsiam; moom miy ñëw ci dooley Seytaane, ak bépp kàttan ak kéemaan ak firnde yu fen, ak bépp naxinu njubadi ci ñi di sànku, ndaxte nanguwuñu bëgg-bëggug dëgg ngir mucc. Moo tax Yàlla dina yónnee leen réer gu tar, ba ñu gëm fen, ngir ñoom ñépp ñu daanleeku, ñi gëmuñu dëgg waaye neexaloon seen bopp ci njubadi. 2 Thessaloniciens 2:1–12.
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Jëmmiinu pàcc bii mooy seetlu kañ la Almasi bi di dellusi ñaareel yoon. Pool fàttali waa Tesalonig ne moo leen jëfandikoo ba noppi ci li ñuy xeebtu, ba mu waxoon ne: “Ndax doo fàttalikoo ne, bi ma nekkee ak yéen, wax naa leen mbir yii?” Pool dafa doon wut a tere mbokk yi ñu nax ci mbirum “ñëwug sunu Boroom Yeesu Almasi, ak sunu dajale ak moom.”
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
Taalifkat yi xamle ne genn waxtu ci ñaari xaaj yi la yégleb William Miller nekk, te benn xaaj bi mu aju ci njàng mi mu jàpp ci ñaari junni ak ñetti téeméeri at yi ci Daniel saar 8, aaya 14. Xaaj booba beneen bi ci yéglebam, bi ñu war a xam ndank, mooy liggéeyam ci weddi jàngale yu dul dëgg yi jëm ci Ñëw gaareel gu ñaareelu alxuraanug Almasi bi.
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
Ci yoonu Jesuite bu dul dëgg boobu, amoon na (te ba tey am na) jàngale gu réy gu dul dëgg, gi William Miller daan weddi sax ci lu njëkk. Moom moo doon jàngale gu dul dëgg ne ñëwaatu Yàlla ji ñaareel, junni at yu jàmm la ko jiitu, yu ñuy wax “temporal millennium,” te loolu itam Sister White daan na ko weddi.
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
Liggéeyu Miller miit itamoon na dëggu dellusi Kirist bu am ci yaram, di wàcc ci ay xel yu bare yu dul dëgg ci mbiri milenyoom yi doon law ci jamono ji mu nekkoon. Pool dafa wax ci Ñaareelu Ñëwug Kirist ci 2 Thessaloniciens, ba tax waxtaan wii bokkoon ci xam-xamu Miller ci ne Ñëw ga ñaaréel mooy lu am ci dëgg te ci yaram. Kapitaal bi moo doon “Dëgg gu Fi Yees” ci Miller.
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
Pool moo xamle na toftal lu am solo ci mbir yi jëm ci Ñëw gu Ñaareelu bi, te itam mu joxe xel mu leer ci lu tax waa Tesalonik waruñoo yaakaar ne dellusi Boroom bi dina am ci seen jamono dund. Pool nee na: “Léegi, bokk yi, nu ngi leen di ñaan ci ñëwug sunu Boroom Yeesu Kirist, ak ci sunu dajalook moom.” Kàddu ga nekk “ñaan” tekki na laaj ak seet. Pool mi ngi xalaat ak tegtal mboolem mbir yi jëme ci Ñëw gu Ñaareelu bi, di yóbbu ñi koy déglu jaarale ci benn melokaanu laaj ak seet, ngir ñu xalaat bu baax ci xel muum.
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
Njàngatub xelam mooy ne, bala Kirist dellusi yoon wu ñaareel bi, war nañu xam ba leer kan mooy papote bi te mu nguuru; te itam, bala papote bi feeñ ci taarix, war na am kucc gu réy. Kucc googu doonagul lu am ba noppi, waaye lu di ñëw; noonu nag, feeñug papote bi dafa weesu woon sax lool ci gannaawam. Kon nag, naka la kenn mana nax boppam ba yaakaar ne dellusig Kirist ji dafa jege woon? Mu jëfandikoo ay misaal yu bari yu jëm ci papote bi ngir saxal kan mooy dooley boobu buy feeñ gannaaw kucc ga. Mu woote papote bi “nit ku bàkkaar,” “ki bon ki,” “doom alkati,” ak “kumpay lu bon.” Rakku jigéen White wax na leer ne loolu lépp ay misaal la yu di màndargaal papote bi.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Waaye bala ñëwug Almasi bi, war na am ay soppi yu mag ci àddina diine ji, yi yonent bi waxoon lu jëm ci seen dikk. Ndaw li wax na ne: ‘Bu leen kenn yëngal gaaw ci seen xel, te bu leen kenn jaaxal, du ci ruu, walla ci wax, walla ci bataaxal bu mel ni mu jóge ci nun, ni bésub Kirist bi agsi na ba noppi. Bu leen kenn nax ci benn anam; ndaxte bés boobu du ñëw, su fekke ne jëkka amagul dëddu gu réy gi, te nit ku bàkkaar ki feeñagul, moom doomu alkande ji; ki di bëgg a taxawal boppam te kawe ci kaw lépp lu ñuy wooye Yàlla walla lu ñuy jaamu, ba tax mu toog ni Yàlla ci kër Yàlla ga, di won ne moom mooy Yàlla.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Kàddu Pool yi warul a ñu leen jàngankoo baat bu wérul. Warul a jàngal ne moom, jaarale ko ci xamal bu bees bu gaaw, moo artu waa Tesalonig ne ñëwug Kirist dafa jege lool. Taxawaay boobu dina jur jaxasoo ci ngëm; ndaxte yàqute booba dina jur benn yoon sax ñàkk ngëm. Moo tax ndaw li moo moytu mbokk yi ngir ñu bañ a nangu benn xebaar bu mel noonu ni bu jóge ci moom, te mu teg ca kaw mbir mi ne kàttanu paapal, gi yonent bi Daniyel wax lu leer ci moom, dafa wara feeñ te xeex ak askanu Yàlla. Ba kàttan googu di def liggéeyam gu rey te fees ak saaga ci Yàlla, du am njariñ ngir ekkaleesiya bi xaar ñëwug seen Boroom. ‘Ndax fàtte ngeenul,’ la Pool laajee, ‘ne ba may nekkoon ak yéen, wax naa leen yëf yii?’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Njàqare yi metti lool la woon a dal kërce gu dëgg gi. Ba ci jamono ji ndawul Yàlla bi doon bind, “kumpayug bon” ba noppi tàmbalee liggéey. Li waroon a xew ci kanam dafa waroon a nekk “ci liggéeyu Seytaane ak bépp kàttan ak ay kéemaan ak ay firnde yu fen, te ak bépp naxteefu njubadi ci ñiy sànku.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Li ëpp soloona la, mooy waxi ndaw yi apostol bi wax ci ñi di bañ a nangu ‘mbëggeel dëgg gi.’ ‘Loolu moo tax,’ la mu waxoon ci ñépp ñi di bëgg a bañee xebaar yu dëgg yi, ‘Yàlla dina leen yónnee réer gu tar, ngir ñu gëm fen: ngir ñépp ñi gëmoonul dëgg te bég ci njubadi, àtte bañucc gi dal leen.’ Nit ñi mënuñu bañ artu yi Yàlla, ci yërmandeem, di leen yónnee, te baña am mbugal. Ñi sax di dëddu artu yooyu, Yàlla dafa jële ci ñoom Xelam, bàyyi leen ci naxari yi ñuy bëgg.” Acts of the Apostles, 265, 266.
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
Ndaxte ba Sœur White tudde na bu jëm ci yoon “nit ku bàkkaar,” “ka ca bon ba,” “doom ju alag,” ak “kumpayug ñàkk yoon” yi nekk ci xët yu Pawulo, te woote ko “dooley pap bi,” waaye wax na lu gën a bari. Mu wone ne nataal yi Pawulo jëfandikoo ngir xamale pope bu Room, dañoo sampu ci téereb Daniel, ba mu waxee ne: “Kon nag ndaw ña ci ngëm, ndax loolu, moom ndigal leen bañ a nangu benn bataaxal bu mel noonu ni mu jóge ci moom, te mu daldi dëgëral dëgg bi ne dooley pap bi, bi yonent Daniel waxe bu leer, dafa war a feeñ te xare ak askanu Yàlla. Ba keraam boobu matalee liggéeyam buy rey te di blasfem, mbooloom gëmkat yi duñu am njariñ suñu xool jublu ci ñëwug seen Boroom.” Pawulo dafa sukkandikoo wàllu bataaxalam ba jëm ci waa Tesalonik ngir xamale pap bi ci Daniel saar 11, ayet 36.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Te buur bi dina def ci ni mu soobee; dina yékkati boppam, di màggal boppam ca kaw bépp yàlla, te dina wax wax yu yéem ci lu jëm ci Yàlla ju Yàlla yi; te dina am njàmm ba keraani mer ma mat, ndaxte li ñu dogal dina am. Daniel 11:36.
When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
Bi Pool mi ngi sant baat yu wax ne paap bi mooy ki “mu di weddi te yékkati boppam ci kaw lépp luñuy wooye Yàlla, walla luñuy jaamu; ba tax mu toog ni Yàlla ci kër Yàlla, di won ne moom mooy Yàlla,” Pool dafa waxaat ci ay baat yeneen yu Yonent Daniel waxoon ci mbiram “buur” bi doon def “li ko soob”, te “yékkati boppam” ak “rëyloo boppam ci kaw bépp yàlla.” Paap bi mooy buur bi di wax “ay mbir yu yéeme ci kaw Yàlla ju kaw yàlla yi”, te paap bi it mooy kàttan ga waroon “jariñ ba kera” njàqare jooju njëkk “mat”, ci atum 1798.
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
Daniyel fukki ak benn sarax bu ñetti-fukk ak juróom-benn am na solo lool ci ñu xam ko bu baax ngir yokkute xam-xam gi ci 1989 man a xamalees bu baax. Moo tax njàngale bu dul dëgg bi ne buur bi ci sarax ba mooyoon Faraans, ni ko Uriah Smith tàmbalee, dugg na ci maas gu jëkk gu Awaañtis (1863 ba 1888). Smith soppi na mbind mi ci sarax bu ñetti-fukk ak juróom-benn, jële ko ci “buur bi” (moom mooy paapasi bi ñu doon melal ci saraxi yi jiitu) ba “ab buur” (bépp buur), ngir jox Faraans gu weddi Yàlla jikko yu mel ni yoonu jaamu Room, waaye loolu nekkoon rekk ab njàlbéen ngir yégle xalaatam bu mu bëgg ne Tirki mooy buur bi ci bëj-gànnaar ci sarax bu ñeent-fukk ak li ci topp.
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
Seytaane tàmbalee na mujj ci njëkk ngir lëndëm dëgg bi ne buur bi ci kàddug aaya ba, mooy papaas bi, te mooy ndawul Yàlla Bawlu mi jox seede Daniel seedeel gu ñaareel ci dëgg boobu. Magu jigéen White joxe na seedeel gu ñetteel bi.
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
Duñu Seytaane doonul a bëgg a sutural dëgg gi ci aaya bi ne buur bi mooy baab, waaye itam, ci yoon wu jubadi wu mu jengalee dëgg gi nekk ci aaya bi, mu tax solo li “merum Yàlla” gi ci aaya bi di tegu nekk lu ñu xamul bu baax. Baabal gi ci aaya bi dafa wara am njariñ ba egg 1798, ba ca moom lañu ko jox gaaw gu rey gi di gaañu dee. Atum 1798 mooy mujje gi ci ñaari junni ak juróom-ñaar-fukk at yi Yàlla ànd ak meram, yi mu jëfandikoo woon ci kaw nguurug bëj-gànnaaru Israyil, tàmbalee ci 723 JK.
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
Bu Advantis moo taxawaloon te sàmm te jëfandikoo “juróom-ñaari yoon” bi, ci atum 1863, dina nekk woon lu xajul lool ba Uriah Smith man a rawati ak boobu wax ju ñàkk xel ci aaya ba fanweeri juróom-benn, ndaxte “mer mi” dees ko xamoon ne muy tegtal mer gu njëkk gu Yàlla gu “juróom-ñaari yoon,” ba taxul benn yoon benn njaxlaf ak Farãs. Yokkute xam-xam bi ci 1989, Pool mooy ko dëggal ci kàddu gi, te loolu moo tax artu gu Pool gi ci kàddu gi ci mbirum ñi nanguwul bëgg-bëggu dëgg, waaye nangu nañu réer gu bare, nekk na ci seen bañ dëgg yi Pool di joxe ci kàddu gi. Benn ci dëgg yooyu mooy xam bu jub mi ci buuru bëj-gànnaar bi ci Daniel saar 11, aaya 40 ba 45.
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
Ci biir bi, gannaaw ba Pool joxee xamle papu Room, mu dellu jox xamle lëkkaloo ay mbir yu xew ci mujju àddina, di yóbbu ba ci Ñëw gu Njaareelu Almasi bi, mooy yoonu waxtaan wi. Mu ne: “noonu ku bon ka dina feeñ.” “Ku bon” kooku mooy pap bi, “ki Boroom bi di rey ak ngelawum gémmiñam, te di ko alag ak leerug ñëwam.” Gannaaw loolu Pool ne: “Moom mi, ñëwam mu ngi ànd ak doxalin Seytaane ak kàttan gu mat, ak ay kéemaan ak ay firnde yu fen.” Yeesu mooy ki “ñëwam ànd ak doxalin Seytaane.”
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
Jëfandikoo bu kémes bu Seytaane mooy jamono ji tàmbalee ci Sàndaa Law bi di ñëw léegi, ba kera Michael taxaw, te waxtu jébbale nit ñi tëj. Seytaane deful benn kéemaan ci biir Ñaari Taalif yu Mujj yi, yi ñuy sotti dale ci tëj gu waxtu jébbale gi, ba ba Kirist dellusi.
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
“Kirist nee: ‘Seen ay mbóotam ngeen di leen xammee.’ Su fekkee ne ñi jaarale ci ñoom njàmm, daldi bëgg, ndax yooyu feeñ, baal seen bañ a topp yoonu Yàlla te sax ci moytuwul, doonte am nañu kàttan bu mana yaatu ba ci lépp ak yépp, loolu wonewul ne am nañu kàttanu Yàlla gu réy. Waaye, lu ko gën a dëgg mooy ne moom la kàttanu kéemaan yu naykat bu mag bi. Moom mooy jàllkat yoonu aada ak njubte, te muuy jëfandikoo bépp pexe bu mu man a moom ngir gumbal nit ñi ci dëggug melokaanam. Ñu ngi nu artu ne ci fan yu mujj yi dina liggéey ak màndarga ak kéemaan yu fen. Te dina sax ci yooyu kéemaan ba kera probasioŋ bi di jeex, ngir mu man a joxe leen muy firnde ne moom malaaka leer la te du malaaka lëndëm.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
Pàcc mi xamle ne dina am na ab réer gu jiitu feeñug papat bi, te ñëw gu ñaareel gi Kirist dina ame “gannaaw” jëf yu yéemu yi Seytaane di def. Jëf yu yéemu yi Seytaane di def tàmbali na ca yoonu Dibéer bi ci États-Unis, te mu jeex ba ci dikkug jeexital maas gi ak juróom-ñaar yi mujj ci musiba yi. Jëf yu yéemu yi Seytaane di def tàmbali na ca yoonu Dibéer bi ci États-Unis.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
«Ndigal bi di jëfe ndoggali buy doxal sampug Papauté bi, te muy tooñ yoonu Yàlla, sunu réew dina dogale boppam bu baax ak njub. Bu Protestantisme joxee loxoom ca biir xott bu xajale ba ngir jàpp loxou kàttanu Room, bu muy tàllal ci kaw xuru gi ngir lëkkante ak Spiritualisme, bu nekkee ne, ci suufu dooley bennboole bu ñetti wàll yii, sunu réew dina weddi bépp pexe ak doxalin yu nekk ci Sàrtam ngir muy guwernemaanu Protestant ak réewum askan wi, te di waajal yoonu tasaaroo fen yu pap bi ak naxar-yaram yi, kon dinañu xam ne waxtu jëf ju yéemeju Seytaane jote na, te muj gi jege na.» Testimonies, volume 5, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Yoonu Dibeer bi mooy mujju benneel buur gu juróom-benn ci juróom-ñaari, mooy rab wu suuf wi ci Peeñu gi, sarax 13. Rab wu suuf wi tàmbalee nguuru ci jeexitali junni ak juróom-ñaari téeméer ak juróom-benn at yi ñu jagleeloon nguurug baab bi, ci atum 1798. Kon nag, baabu gi feeñoon na ci atum 538, doonte sax liggéeyam ngir jël doxalin adina bi doon na ba noppi am doole ba noppi saa su Pool bindee kàdduyem. Bala atum 538, dafa war a am am dëddu gu jiitu feeñug nit ku bàkkaar gi, mi toog ci kër Yàlla gi.
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
Dóor ga moom moo ñu misaale ci jàngu Pergamos bi, ba kerk gu Kiristaan gee daldi bokk ak diiney yéefar yi, ni ko misaaloo ci buur bu mag bi, Constantine. Pool dafa doon xamle màndargay yëgle yu wax ne dañuy am lu jiitu Ndeerub ñaareelu ñëwug Almasi bi. Gannaaw ba mu delloo xel ci li mu leen jàngaloon waa Tessalonik yi, mu nekk laaj ndax dañu ko fàttalikuwul ne dafa leen jàngaloon woon dëgg yii? Noonu itam mu fàttali leen ne war nañu fàttaliku ne dafa leen jàngaloon ne am na doole ju “téye” baadoolik bi, “ngir” baadoolik bi “feeñ ci jamonoam”? Baat bi ne “withholdeth” tekki na téye walla bañ a bayyi. Baat bi ne “withholdeth” gannaaw gi, ci benn jaas bi, ñu tekki ko itam ne “now letteth.”
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
Kon lii, wax jii dañu ko man a tektal bu baax ni: “Te léegi xam ngeen li tere nguurug paap bi, ngir nguurug paap bi man a feeñ ci jamonoom. Ndax mbóotum tooñ gi (nguurug paap bi) dafa ba noppi di liggéey: waaye kii tey di tere nguurug paap bi, dina sax di ko tere ba kera mu nekkulati ci yoon wi.” Bi William Miller xammee wax jii nekk ci Thessalonians, mu déggoo ne doole ji taxuloon nguurug paap bi yéeg ba ca gangune suuf si ci atum 538, mooy Room bu bokk ci jaamono ju ñuy wax pagan, te Room boobu bu pagan dina tere yokkute dooleb paap bi, ba kera Room boobu bu pagan “jëlees ko ci yoon wi.”
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
«Bi ma woon fukk ak ñaar-fukk ak ñenti at yi ma doon deiste, daan naa jàng mboolem téereb jaar-jaar yi ma manoon a gis; waaye léegi, Biibël bi laa bëgg. Moo jàngale ci Yeesu! Waaye ba tey, amoon na ci Biibël bi lu bare lu ma nekkoon lëndëm. Ci atum 1818 walla 1819, bi ma doon wax ak benn xarit, ka ma seeti woon, te moo xamoon te dégg ma ma waxoon ba ma nekkee deiste, mu laaj ma ak anam wu am solo lool ne: “Lan nga wax ci kàddu bii, ak kii?” muy jox ay màndarga ci kàddu yu yàgg ya ma diiboon ba ma nekkee deiste. Xamoon naa li mu bëggoon wax, tax ma tontu ne: Su ma mayee waxtu, dinaa la wax li ñuy tekki. “Ñaata waxtu nga bëgg?” “Xamuma, waaye dinaa la ko wax,” laa tontu, ndaxte mënuma woon a gëm ne Yàlla joxe na ndigal gu ñu mënul a xam. Noonu laa dogal ne dinaa xool sama Biibël bi bu baax, di gëm ne man naa gis li Xel Mu Sell mi bëggoon wax. Waaye naka la ma defee saa si ma sàkkoo dogal boobu, xalaat bi dikk ci man ne: “Bu fekkee nga gis benn wàll wu nga mënul a xam, lan ngay def?” Kon nag, anam wi ma warae jàngee Biibël bi dikk ci sama xel: dinaa jël baat yi ci melow wàll yooyu, topp leen ci Biibël bépp, te noonu gis seen tekkiin. Amoon naa Concordance bu Cruden, bi ma defe xalaat ne mooy bi gën a baax ci àddina si; noonu ma jël ko ak sama Biibël bi, toog ci sama biro, te jànguloon dara ju dul tuuti ci xibaar yi, ndaxte dogaloon naa xam li sama Biibël bi di tekki.»
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
«Tambalee naa ci Génèse, di jàng ndànk-ndànk; te bi ma agsee ci benn waxiin bu ma mënu ko déggoo, dama seet ci Biibël bi yépp ngir xam li mu tekki. Gannaaw ma jaaré Biibël bi ci noonu, éy, naka la dëgg gi leer ba mel ni ndam te tedd! Gis naa fa li ma doon waareel ci yéen. Sedd naa ne juróom-ñaari waxtu yi jeex nañu ci 1843. Noonu it ma egg ci 2300 fan yi; ñoom it yóbbu nañu ma ci benn ndoortel bi; waaye amuma woon xel buy seet kañ la Musalkat bi di ñëw, te mënuma ko gëm; waaye leer gi daldi ma jàpp bu dëgër ba xamuma lu ma war a def. Léegi nag, dama wax ne, war naa sol xàll te tak gaad; duma gaaw Biibël bi, te duma des gannaawam. Lu Biibël bi jàngale, dinaa ko saxal. Waaye ba tey amoon na ay waxiin yu ma mënu woon a déggoo.»
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
“Loolu moo tolluwoon na ci anamam gu mag ci njàngum Biibël bi. Ci beneen yoon itam mu waxe na anam wi muy tëral tekki mboolem bind mi nu nekk ci kanam—tekki baat bi ‘bés bu nekk.’ Mu ne: ‘Damaa jàng ba dem, te mënuma woon a gis beneen bérab bu baat boobu feeñ, ludul ci Daniyel. Noonu ma jël baat yi taxawoo ak moom, “jële” walla “teqi.” Dina jële bés bu nekk, “li dale ca waxtu wa ñuy jële bés bu nekk,” ak yeneen. Damaa jàng ba dem, te xalaat naa ne duma gis leer ci bind mi; mujj ma agsi ci 2 Tessalonik 2:7–8. “Ndaxte kumpu ñaawteef baa ngi liggéey ba léegi; waaye ki koy téy tey, dina koy téy ba kera mu nekk eeñee ko ci yoonam, te noonu ñaaw ka dina feeñ,” ak yeneen. Bi ma agsee ci bind boobu, óo, naka la dëgg gi feeñee leer te màgg! Fii la nekk! loolu mooy “bés bu nekk!” Kon léegi, lu Poola di tekki ci “ki tey tey,” walla “téye”? Ci “nit ku bàkkaar,” ak “ñaaw ka,” mooy Poperi. Kon nag, lan moo tax Poperi du feeñ? Lu ko téy mooy Paganis; kon “bés bu nekk” war na tekki Paganis.’” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
Su amul xam-xam ne “ñeel gu bess bi” ci téereb Daniyel nekkoon misaal bu ndax paganism, Miller dina amoon lu ko metti lool ngir tabax doxalin bi mu samp ci kawam ngir sos sa jumtukaayam bu wax ci yoon yu ñeel waxi yëgle. “Ñeel gu bess bi” feeñ na juróom-ñett yoon ci téereb Daniyel, te saa su mu feeñee, misaal bu ñeel papalism dafa ko topp. Firnde yi di won ne “ñeel gu bess bi” ci téereb Daniyel mooy paganism, am nañu ko ci bataaxal bi Pawulo bindal waa Tesalonig. Fa la benn ci artu yi gëna tar ci Kàddug Yàlla nekk, ndaxte fa la Pawulo wax bu leer ne ñi bëggul dëgg dees na leen yónnee nax gu tar. Dëgg gi ñu teye woon ci Tesalonig mooy melokaan bu taxawal jokkoo bi nekk ci diggante paganism ak papalism, te bañ a nangu dëgg googu mooy wóorloo ne nax gu tar mooy doon sax njariñu bañ googu.
We will continue this subject in the next article.
Danu yokk ci mbir mii ci bind bi di ñëw.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Taxuleen te dimbali, te yéemu; xaacu leen, waaye xaac gi dëgër na: ñoo màndi, waaye du ndoxu biiñ lañu màndi ci; ñoo tàbbi, waaye du naan bu tar lañu tàbbi ci. Ndaxte Aji Sax ji sotti na ci yéen xelu nelaw gu xóot, te tëj seeni bët; yonent yi ak seeni kilifay yi, seer yi, moo leen muur. Te gis-gis gu bépp daldi nekk ci yéen ni waxi téere bu tëj, bi nit ñuy jox ku jang, ne ko: “Jàngalal ma lii, maa ngi lay ñaan”; mu ne: “Manuma ko, ndaxte tëj na.” Gannaaw gi, joxees na téere bi ku jàngul, ne ko: “Jàngalal ma lii, maa ngi lay ñaan”; mu ne: “Jànguma.” Moo tax Aji Sax ji wax ne: “Ndaxte xeet wii dëgër na ci man ak seen gémmiñ, te teral ma ak seen tuñ, waaye sori nañu seen xol fu sore ma, te seen ragal ma di njàngale yu nit ñu leen jàngal rekk; moo tax, xooluleen, dinaa yokk a def ci xeet wii mbir mu yéeme, waaw, mbir mu yéeme ak kéemaan; ndax xam-xamu seeni boroom xam-xam dina sànku, te xel mu leeru seeni boroom sago dina nëbbu.” Alkande ñeel na ñi di seet lu xóot ngir nëbb seen pexe ci Aji Sax ji, te seen jëf yi nekk ci lëndëm, te ñuy wax: “Kan moo nu gis? Te kan moo nu xam?” Dëgg-dëgg, seeni wëlbati yëf yi ca kanam ginnaaw dees na ko jàpp ni banbu potye; ndax mbind mi dafa wara wax ki ko bind ne: “Bindu ma”? walla ndax luñu sos dafa wara wax ki ko sos ne: “Amul xam-xam”? Esayi 29:9–16.