Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Njàngatle bu Pool doon rëddoo Room gu bokk ci xarnuy xeetu Yàlla ni mooy doole ji téye woon papaat bi ngir mu bañ a yéeg ci nguuram ba ci atum 538, moo nekk seede si William Miller xamoon ne moo tax a dëgër “bis bu nekk” bi, ci téereb Daniel, ni muy tegtal paganism. Cërub xalaatu William Miller dafa sukkandiku woon ci ñaari dooley yàqu-yàqu yu paganism ji njëkk, teg ci topp papalism. Ginnaaw loolu, gis-gisam gu gën a am solo ngir dëggal cërub loolu, mooy seede su Pool joxe ci 2 Thessaloniciens, saar ñaareel bi, fa mu waxe ne téye gi ci papaat bi, bi Room gu bokk ci xarnuy xeetu Yàlla jur, dinañu ko dindi ngir “nit ku bàkkaar” bi man a taxaw ci kër Yàlla ga, di won boppam ne mooy Yàlla.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Ci téereb Danyeel, màndarga “liy bés bi” buy teewal pagaanis daa taxaw ba noppi ak benn màndarga gu papauté, muy ni ko teewale ni “jéggi yoon wu yóbbu alag” mbaa “ñaawtéef gu yóbbu alag.” Waaye ci artu Kirist bi mu joxee Kiristaan yi lu jëm ci ñébbal ak yàqug Yerusalem, gi xewoon biir ñetti at ak genn wal ak genn-digil diggante 66 ak 70 gannaaw juddu Kirist, Kirist wax na ci “ñaawtéef gu yóbbu alag, gi yonent bi Danyeel waxoon,” ne loolu moo doon tektal bi waroon a may Kiristaan ya nekk Yerusalem xam ne war nañu daw ci saa si. Jaar-jaar ju bindaatu nettali ne tektal boobu nekkoonul màndargag Room bu papal, waaye bu Room bu pagaan. Tektal bi dafa waroon a xamleeku ci ñi gëm, ndax ñoom man a rëcc ci ñébbal ak yàq ga. Ndax “ñaawtéef gu yóbbu alag, gi yonent bi Danyeel waxoon,” màndargag Room bu pagaan la, walla Room bu papal?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Bu ngeen gisoon nag ñaawtéefu yàqute, li yonent Yàlla Dañeel waxoon, taxaw ci bérab bu sell bi, — ku koy jàng na xam li mu tekki — kon ñi nekk ci Yudee nañu daw ca tund ya. Ku nekk ci kaw kër ga, bu wàcc ngir jël dara ci biiram kërëm. Te it ku nekk tool ba, bu dellu gannaaw ngir jël ay yéreem. Aka metti jigéen ñi ëmb ak ñi nuy nàmpal ci fan yooyu! Waaye ñaanleen ngir seen daw ba bañ a am ci jamono ju sedd ji, mbaa ci bésu Noflaay bi. Ndaxte kon dina am tiis bu réy, bu mel ni amul woon mukk li ni mel, daldi tàmbali ca ndoorteelu àddina ba léegi, te du amati mukk it. Te su fekkee ne ñu wàññiwuwoon fan yooyu, kenn du mucc; waaye ngir ndax ñi Yàlla tànn, fan yooyu dees na leen wàññi. Macë 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Seriñ White wax ci ni artu bii ndigël moomu matalee woon ci jaar-jaari yëngu yàqug Yerusalem diggante at 66 ak 70 gannaaw juddug Almasi, te moom mooy firndeel ne bender, walla alama xarekat askanu Room, mooy woon mandarga gi waroon jëfandikoo Kiristen yi desoon ci Yerusalem ngir daw. Kon nag, ndax “yëf wu bon wi jur tasaar, bi yonent Daniel waxoon,” Room gu bokk ci ngëmadiy yu pagaan la woon, walla ndax Room gu pap yi jiite la woon, ni Miller sampoon ay doxalinam ci kawam?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller am na ko xam ni ñaari melokaani Room (Room gu jaam, topp ci Room gu paapal), waaye jaarale ko ci taarix bi mu nekkoon, mu war a jëfandikoo ñaari nguur yooyu ni benn nguur. Te ci dëgg-dëgg, benn nguur lañu; waaye itam dañuy teewal ñaari nguur yu toppante. Jaarale ko ci taarixu yoon wi ci 1798, Miller dafa waroon a wax ci Room ni li gën a am solo mooy benn nguur. Ci 1798, Miller dafa gëmoon ne Ñëw gi ñaareelu Yeesu Kirist mi ngi ci kanam lu tollu ci ñaar-fukk ak juróom. Xamoon na bu baax ne Room gu paapal jot na ci 1798 yaru dee. Ci Miller, amul woon yeneen nguur yu suuf yi war a topp Room gu paapal, ndaxte Kirist dafa doon dellusi léegi.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Ci jamono bi Miller nekkoon, mu deggoon ne xar ba nekk ci ñaareelu saar bi ci Daniel dafa mel ni mu tey tegtaloon ñeenti nguurug suuf, ndaxte loolu la Daniel seedeeloon.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Te ñenteelu buur gi dina dëgër ni weñ, ndaxte weñ day dammb xotti lépp te noot lépp; te ni weñ di xotti yooyu yépp, noonu la di dammb xotti te bëcc. Te gannaaw gis nga tànk yi ak baaraamu tànk yi, benn céram buy tabaxkat def, benn weñ, buur gi dina xaajoo; waaye dooleb weñ dina nekk ci moom, ndaxte gis nga ne weñ mi jaxasoo na ak ban suuf. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller deggoon na am nekk ñenti nguur rekk, te nguur gu ñenteel gi, te mujj gi, mooy Room, gi mu xamoon ci jaar-jaar ne mooy Room gu bokk ak xonq yu xare ba noppi mu topp Room gu papaal. Ci Miller, nguur gu ñenteel gi, ci déggoo ak kàddu Daniel, “séddoo na”; waaye ci Miller, séddoo boobu dafa doon tektal rekk wuute gi nekk ci diggante wàllu dëgg-dëgg ak wàllu ruu yi ci nguurug Room. Mu nekkoon ci njub, waaye xam-xamam dafa nekkoon lu yam.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller gisul ne ñu ko ne xaajug Room gu bokkoon ci ñaareel: Room gu jaamoo xërëm ak Room gu baap, dafa sukkandiku woon ci xaaj bi ñu yékkati Pawulo ngir mu ko xamle. Pawulo (ak Yaxya Miyóbbante bi), xamale nañu ne ci jamonoy bante bi, li doon lu dëgg-dëgg ci mbirum yaram war na soppeeku ba nekk lu ruu. Te ndax amul xam-xam boobu, Miller dafa waroon nangu ne Room, ci seen mbir, benn nguuru rekk la woon, waaye am ñaari àdduna walla ñaari jafe-jafe. Te ci dëgg, waxam dafa jub (waaye dañoo ko tënk). Mënul woon gis ne Room gu ruu ngi ñu ko tegtal ci Babilon gu dëgg-dëgg, ndaxte Room gu ruu (baap ba) mooy itam Babilon gu ruu.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Babilon gu dëgg, ci biir ñeenti nguur yi ci Daniel ñaar, dafa war a nekk misaal bu jëkk bu nguur gu ñeenteel gi, ndaxte bu njëkk bi dafa sax di misaal bu mujj bi. Room gu pagan, Babilon moo ko misaaloon, waaye Room gu pagan ak Babilon ñoom ñaar ñoo doon misaal Room gu ruu (papasaat bi). Kon nag papasaat bi moo doon nguur gu juróomeel gi, te Babilon moo ko doon tegtal. Lii mooy benn sabab bu njëkk yu tax Sœur White di méngale njaamug Israayil gu dëgg ci Babilon diirub juróom-ñaar-fukk at, ak njaamug Israayil gu ruu ci Babilon bu ruu diirub junni ak ñent téeméer ak juróom-benn-fukk at.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
« Mbooloom Yàlla gi nekk ci suuf, moom itam dafa nekkoon ci ngàllug njaam bu dëgg-dëgg ci biir jamono jooju yu bare, ba ñu koy fitnaal ak toppando gu saxul benn waxtu, ni la doomi Israyil ñi nekkoon ci njaam ca Babilon, ci jamonoy toog-guwees ga. » Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Kon Miller amul woonul benn jafe-jafe ci soppi ak jëfandikoo matug yégle yu gën a firnde ndamu Room bu ñu tuumaale ak Room gu bañe ba Pap bi yor. Dina nu joxe ay misaal ci loolu bi nuy dem ci kanam; waaye bu nu xam ne ci xalaatu Miller, Room bu ñu tuumaale ak Room gu bañe ba Pap bi benn nguur lañu doon, kon man na nu dégg lu tax Miller amul woon benn jafe-jafe ci ne Yeesu bi mu waxee ci “lu bon buy yóbbu alag, li Daniel yonent bi waxoon,” dafa leen jàpp ni matug yégle bu jëm ci Room bu ñu tuumaale, te fekk mu ngi sax di dégg ne wax ji ne “lu bon buy yóbbu alag” ci téereb Daniel, misaal la buy firndeel Room gu bañe ba Pap bi yor. Miller mënul woon a gis ñetti kàttan yiy yóbbu alag; te loolu moo taxoon ba frameworkam yégle bi yamale woon, doonte dafa juboon.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Waaye nanu war a nangu naka lañuy xamantee ak wuute wu am ci matug xew-xew yu jaar ci atum 66 AD, ba Room gu bokkuloon ak diine teg ay standardam ci bérab yu sell yi ci kër Yàlla gi ngir matal waxu seede bi Kirist waxoon? Ndax “tiis bu bon buy tax yàqu, bi Daniyel yonent bi waxoon,” mooy misaal u Room gu bokkuloon ak diine walla Room gu paapal? Tontu ci jafe-jafe boobu yomb na lool bu fekkee ne dafa am ñetti kàttan yu di yàq, te du ñaar rekk. War nañu tàmbalee ak kàdduy Sister White ci mbirum naka la waxu seede bi Kirist waxoon ci yàqug Yerusalem matee.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ci Yawut yi daajewoon na Kirist ci bant ba, am na ci yàqug Yerusalem. Deret ji tuuruwon ca Kalwaari moo doon bërab bu diis bi leen suuxal ba ñuy alag ngir àddina sii ak ngir àddina di ñëw. Noonu la itam di doon ci bés bu mag ba mujj bi, bu àttebi di wàcc ci ñi bàyyi yiwug Yàlla. Kirist, doj wi ñuy tàbaxal, dina feeñ ci seen kanam ni tundu feyukaay. Ndami jëmmam, mi nek dund ci ñi jub, dina doon ci ñi bon safara su lépp. Ndax mbëggeel mi ñu bañ, yiw wi ñu xeeb, bàkkaarkat bi dina alag.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Ci lu bari ay misaal ak ay artu yu bari, Yeesu wone na li muy doon ci Yawut yi ndax seen bañ Doomu Yàlla. Ci wax yi mu wax, dafa doon wax ak ñépp ci bépp jamono ñi gànt a nangu ko muy seen Musalkat. Bépp artu, ñoom la. Kër Yàlla gaññiku, doom ju déggadiwul, beykat yu fen, tabaxkat yu xaste, am nañu seen moroom ci dundug bépp bàkkaarkat. Bu réccuul, mbugal mi ñu doon misaalal, mooy doon mbindam.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Bi Poolu xamale woon soppi gu jëm ci lu dëgg-dëgg ba ci lu ruu, mu xamale ne am na ci jamonoy bant bi, te war nañu seet ne yàqug Yerusalem gu dëgg-dëgg, ci yoon wu jub, bokk na ak bant bi. Yàqug Yerusalem gu dëgg-dëgg, gi Babilon gu dëgg-dëgg daan def ba njëkk, Room gu dëgg-dëgg moo ko matal ci mujj, ndaxte Yeesu dafa feeñal saa su ne mujj ga ak njàlbéen ga. Tàbbi ak jàppandikoo kër Yàlla ga ak mbooloo ga, li tambalee ak kàttan gu bokk ci ña dul jaamu Yàlla gu Babilon, jeex na ak kàttan gu bokk ci ña dul jaamu Yàlla gu Room.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Rompu paapal bi am naxal Yerusalem bu xel bi ci mbirum xel, te ñaari jamono yooyu ñuy naxale (bu dëgg ak bu xel) dañuy mel ni naxal nit Yàlla yi ndax kàttan gu ñetteel guy yàq, gi ñuy woowe ci wàllu Rooma nekk Rooma yu bees.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Am na ñetti doole yu yàq tey deseel, te kenn ku nekk ci ñoom dafay fitnaal nit ñi Yàlla. Naga nag bu pagaan, gannaawam rab wu jóge ci géej gi buy takk Katolisim, te gannaaw loolu rab wu jóge ci suuf si, mooy Etazini (yonent bu dëggul bi). Pagaanism dafañu ko melal ak ay doole yu pagaan yu bare, yi daanu woon Israyil gu dëgg gi. Naka noonu it, Pappaalism daanu woon Israyil gu xel mi diiru junni ak ñaar téeméeri at ak juróom-benn-fukk, dale ko ca 538 ba 1798. Booloo bu ñetti wàll yi, mooy naga nag bi, rab bi ak yonent bu dëggul bi, mooy Room gu bees te moom itam dafay daanu nit ñi Yàlla bi “waxtu” bu jafe-jafe yoonu Dibéer bi. Ñetti doole yu yàq tey deseel, mooy naga nag bi, rab bi ak yonent bu dëggul bi, dañu leen itam melal ni Room gu pagaan, Room gu pappaal ak Room gu bees.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
Ci wàllu Kàddug Yàlla gu mujj ga fukki-ñaar, bokk ci ñetti buur yu jëkk ya mooy ñaareelu diine yu dul Yàlla; buur bu juróomeel bi mooy papasi bi, te buur bu juróom-benn bi, bu juróom-ñaareel bi ak bu juróom-ñetteel bi mooy bennoo bu ñetti wàll yi yu Room bu tey.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Te am na juróom-ñaari buur lañu; juróom dañoo daanu, kenn a ngi fi, ka ca desagul a ñëw; te bu ñëwee, war na nekk ab diir bu gàtt. Te rab wu nekkoon te fi nekkul, moom ci boppam mooy baatukaay bi juróom-ñaareel, te mu ngi bokk ci juróom-ñaar ña, te mu dem ca alkande ga. Peeñu Yàlla 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Ci kër ci yoonu Daniel sariñ ñaareel bi, bokk ci jaam-yàllaadi baaxul mooy ñenti nguur yépp, dale ci Babilon bu dëgg ba ca Room bu dëgg. Babilon bu xel mooy papaas bi (boppu wurus bi), te booloo bu ñett-wallu bu jiitu ci njaay mi, rab wi, ak yonent bu dëggul bi (Room bu jamono jii), dañu ko tegtal ci booloo bu ñett-wallu bu xel bi: Medo-Persia bu xel, Gerees bu xel, ak Room bu xel (mi ñu fajaatal ay gaañam yu rey yi).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Bi Yeesu waxee ci “njaakaar ju bon, jiy yàq, ji Yonent Yàlla Danyeel waxoon,” moo doon fësal benn “mandarga” bu leer bu Kiristaan yi war a xam ci benn benn ci ñetti Room yi. Room gu bokk ci jamono jaaw ji, Room bu pap yi, ak Room bu jamono jii, ñoom ñépp dañuy fitnaal nit ñi Yàlla. Fitna boobu, ci wax ju yonent, dañu koy mel ni daan ci kër Yàlla ga ak mbooloom. Yeesu joxe na artu ci ñëwug fitna boobu ci kenn ku nekk ci ñetti jamonoy fitna yooyu. Bi “mandarga” gu sañ-sañu Room tabaxee ci biir kër Yàlla ga, waxtu ba daw Yerusalem agsi woon na. Yeesu nekkoonul di jëfandikoo waxu Danyeel bu “njaakaar ju bon, jiy yàq” ngir tekki kàttan gu àddina, waaye ngir nekk mandargay li Kiristaan yi waroon a xam.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
“Yeesu wax na taalibey yi koy déglu àtte yi war a dal ci Israyil gu wacc ci gëm-gëmi, te rawatina mbugal gu jub ci njubte gu war a dikk ci seen kaw ndax bañ bi ñu ko bañoon ak daaj bi ñu ko daajoon Masiya bi. Màndargay yu leer te kenn mënu cee jur xel dañuy jiitu jiital saxaar wu tiis wi. Waxtu wi ñu ragaloon dina ñëw bëgg-bëgg te gaaw. Te Musalkat bi artu ay toppkatam ne: ‘Bu ngeen gisoon nag yàqute gu bon, gi Danyeel yonent bi waxoon, taxaw ci barab bu sell ba, (ku ko jàng, na ko xam dégg:) kon na ñi nekk ci Yudee daw dem ca tundi ya.’ Macë 24:15, 16; Luug 21:20, 21. Bu alam yi Romankat yi, yi di ay màndarga yu bokk ci xërëm, taxawee ci suuf su sell si, su yaatu woon ay furlong yu néew bitim tat yi dëkk ba, kon toppkat yu Kirist war nañu seet kaaraange ci daw. Bu ñu gisee màndarga waare wa, ñiy rëccu waruñu yàggal benn diir. Ci réew mi mépp Yudee, ak ci Yerusalem sax, war nañu topp saasi màndarga daw ga ci saa si. Képp ku fekke woon ci kaw kër ga warul wàcc dugg ci këram, sax ngir musal alalam yi gën a am njariñ ci moom. Ñi doon liggéey ci tool ya mbaa ci tóokër ya waruñu jël waxtu dellu ngir yére wu biti wi ñu wone woon, bi ñuy sonnal ci tàngooru bés bi. Waruñu yàggal sax benn xet, ngir bañ a bokk ci alkande gu yaatu gi.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Ci xel bi, Sœur White wone na “ñaawté gu yàqu” ni mu mel nekk “mandarga ju leer te amul benn doute,” te loolu dafa nekkoon luñu tegu woon ci “bannière yi Romain yi di jaamu xonq,” yi ñu sampoon “ci suuf su sell si” bu kër Yàlla ga. Yeesu nekkoonul di jëfandikoo “ñaawté gu yàqu” ngir tekki benn ci ñaari kàttan yi, muy Room gu bokk ci jamonoy xonq walla Room gu baapal; waaye ngir mu nekk “mandarga.” Bi “mandarga” ga ñu ko sampé ci suuf su sell si bu kër-ka, war nañu woon Kiristaan yi daw dëkk Yerusalem “ngir bañ a bokk ci yàqute gu mag ga ñépp.” Gannaaw loolu it, ci beneen fan ci xel bi, Sœur White yokk na ne yégleb Kirist bi doon won yàqute ga, am na woon lu ëpp benn matuwaay ci yoonu matal.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Yoonu Musalkat bi waxoon ci mbës mi àtte yi di dikk ci Yerusalem, dina amaat beneen matal, te tasaaroo boobu buy ragal nekkoon rekk melokaan gu woyof gu ko jiitu. Ci pegu dëkk ba ñu tànn, man nanu gis àtteb àddina si weddi yërmandey Yàlla te doxankat ay yoonam. Lu lëndëm la mbind mi ñu bind ci metitug nit ñi suuf gi seedeel na ci ay téeméeri atam yu yàgg yu ñaawtéef. Xol bi dafay feebar, xel mi di lacc ndax xalaat ci loolu. Yées na lool njariñu aji ragal yi juddu ci bañ sañ-sañu Asamaan. Waaye mbir mu gëna lëndëm la wax ju feeñ ci yëgle yi jëm ci ëllëg. Mbind mi aju ci jamono yi weesu,—taxawaayu yàgg baa yàggbent yi, xare yi, ak révolisóŋ yi, “xareb boroom xare bi … ak riir bu jaxasoo, ak yére yu ñu dugal ci deret” (Esayi 9:5),—lan lañuy doon, bu ñu ko méngalee ak tiit yi àjjana booba, bi Xel mi tere woon lu bon, mooy Xelu Yàlla, dinañu ko dindi bépp ci ñaaw ñi, ba duleenati téye génnug bëgg-bëggu nit ak merum Seytaane! Kon àddina si dina gis, ni mënoonul a gis mukk, njariñu nguuru Seytaane.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Waaye ci bés boobu, ni ci jamonoy sankute Yerusalem, nit ñi Yàlla dina leen musal, ku nekk kuñu fekk ne bind nañu ko ci biir ñi dund. Esayi 4:3. Kirist wax na ne dina ñëw ñaareelu yoon ngir dajale ñi koy takku ci moom: ‘Noonu xeet yépp yi ci suuf dinañu jooy, te dinañu gis Doomu nit ki di ñëw ci niiri asamaan ak kàttan ak ndam lu mag. Te dina yónni malaakaam yi ak baatub liit gu réy, te dinañu dajale ñi mu tànn ci ñeenti ngëlaw yi, dale ko benn pëndub asamaan ba ca beneen ba.’ Macë 24:30, 31. Noonu it ñi déggul xebaar bu baax bi dinañu leen alag ak noflaayu gémmiñam, te leerug ñëwam dina leen rey. 2 Tesalonig 2:8. Ni Israayil bu yàgg ba, ña bon ñi dañuy sankk seen bopp; dañuy daanu ndax seeni tooñ. Ci dund gu ànd ak bàkkaar, dañu soree ak Yàlla ba xam-xamam; seenir jikko dañu yàqu lool ak lu bon, ba tax feeñug ndamam mooy ci ñoom safara su lépp di lakk.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Na nit ñi moytu ba duñu bañ a jàpp njàngale li leen waxi Kirist di yóbbu. Naka la mu artoo taalibeem ci alagug Yerusalem, jox leen tektal bu alag ba di jegesi ngir ñu mana rëcc; noonu itam mu artoo àddina bi ci bés bu alag bu mujj te jox leen ay màndarga yu mu agsi, ngir bépp ku ko bëgg mana daw ci mer mu ngi ñëw. Yeesu wax na ne: ‘Dina am ay màndarga ci jant bi, ak ci weer wi, ak ci biddéew yi; te ci suuf, xeex ak tiis ci xeeti réew yi.’ Luug 21:25; Macë 24:29; Màrk 13:24–26; Peeñu 6:12–17. Ñi gis yoo xam ne ñoo di yëglekat yu ngëmam, war nañu ‘xam ne jege na, ba ci bunt ya sax.’ Macë 24:33. ‘Kon nag xoolleen te wottu,’ mooy waxam gu artu. Màrk 13:35. Ñi déggal artu bi duñu bàyyi leen ci lëndëm, ba bés boobu dikk ci seen kaw te ñu ko xamul. Waaye ñi bëggul a wottu, ‘bésub Boroom bi dina ñëw ni sacc ci guddi.’ 1 Tesalonig 5:2–5.” The Great Controversy, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Ba Këram White bindee wax yii, amoon na yeneen matug gu ñëw ci alagug Yerusalem. Àtte gu delluwër gi ñuy jëfe ci diggante Room gu bees gi (jinne bu mag bi, rab wi ak yonent bu dëggul bi), ci jeexital àddina si, dafay tegtal rebb gu mujj gu Babilon gu xel mi; waaye Babilon gu xel mi (papayiis bi) dafa ba noppi rebb benn yoon ci 1798. Alagug Yerusalem dafay tegtal àtteg Yàlla gu delluwër ci kaw njël gu dëkkuwaay teggon boppam.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Yàqute Yerusalem bi am ñetti at ak genn-wàll ci diggante 66 gannaaw Krist ak 70 gannaaw Krist mooy misaalug yàqute atine bu Yàlla di yóbbu ci njàqare àddina bi, te muy dal ci Roomu tey ji (naga ji, rab wi ak yonentub fen wi). Wërte ak yàqute Yerusalem, bi bokk ci njubtey paganism ci diggante 66 gannaaw Krist ba 70 gannaaw Krist, duguboon na mat nañu dëgg-dëgg ñetti at ak genn-wàll.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Wërgëg ak yàqute Yerusalem gu xel mi papalism defoon sax na ñetti at ak genn-wàll ci waxu yëgle, dale ca 538 ba ci 1798. Ñaari misaal yooyu dafuy misaal wërgëg ak yàqute Yerusalem ci “waxtu” jafe-jafe yoonu Dibeer bi Room bu bees di indi. Mujj gi ci ñetti yàqute Yerusalem yi, dees na ko delloo ginnaaw, ni teerub Daniel wonee ko.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Téereb Daniel mi dafay tambalee ak Babilon daan ak yàq Yerusalem, te mu jeex ak yàqug Babilon ak ndamug Yerusalem. Ci benn bu nekk ci ñetti xare yi, amoon na màndarga bu ñu joxee Kiristaan yi ngir xamal leen ñu daw ci xare bi di ñëw. Ci atum AD 66, loolu mooy ba ay xarekat Room gu bokkoon ci xam-xamu xeeti jaam ya teg seen ràkkaayu xare (seen banni xare) ci suuf su sell su kër yàlla ga. Ci atum 538, loolu mooy ba “nit ku bàkkaar” gi feeñee, toog ci kër Yàlla gi (jàngu Kiristaan gi), di won boppam ne mooy Yàlla, ba mu jëlée yoonu Dibéer ci Ndajem Orleans ci at moomu. Dëggalug Dibéer mooy li paapasi jàppe ni mooy firndeel seen sañ-sañ ci kaw àddina Kiristaan gi, ndaxte ñoom dañuy wax (te dëgg la) ne amul benn taage ci Kàddu Yàlla ngir jaamu Dibéer, te li ñoom sampoon Dibéer ne mooy bésub jaamu ci Kiristaanité mooy firndeel ne sañ-sañu seen aada ak seen cosaan yu jële ci xeeti jaam ya ëpp na Bibil bi.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Ci atum 538, war nañu woon bàyyi mbooloom kerceen bu Room, du ndax rekk ne mbooloom kërceen dëgg la woon, waaye itam ndax tektal bu sañ-sañu paap bi dañu ko woon teg ci bérab yu sell yi yoonu Yàlla. Sëriñ bu jigéen White day xamale yoonu tas gu jaaroon ci nettali boobu te tàmbalee jamono ji di jamono ji mbooloom Yàlla daw ca màndiŋ ma diiru junni ak ñaar téeméer ak juróom-benn-fukk at.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Waaye amul benn booloo diggante Buur Leer gi ak buur lëndëm gi, te du am benn booloo itam diggante ñi leen topp. Bi Kiristaan yi nanguwoon booloo ak ña nekkoon rekk ay ñu génn ci bokk ak ngëmug xonq kat ba ci genn-wàll, dugg nañu woon ci yoon wu leen yóbboo gën a gën a sore dëgg gi. Seytaane bégoon lool ci li mu man a nax ay nit yu bari ci toppkat yi Kirist. Noonu mu dolli jëfandikoo kàttanam ci ñoom gën a mat, te mu tax ñu di fitnaal ña desoon di dëggu Yàlla. Kenn xamoonul ni nu wara xeex ngëmu Kiristaan gu dëgg gën ña nekkoon woon ay aarukatam; te Kiristaan yu dëddu yooyu, bi ñu booloo ak seeni andandoo yu genn-wàll yu bokk ci xonqkat yi, jublu nañu seen xare ci mbir yi gën a solo ci njàngalem Kirist.”
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
«Dafa soxla woon na torox njàmbat bu tar ngir ñi doon sax ci ngëm man a taxaw bu dëgër ci kanam naxteef ak yéefar yi ñu nëbb ci yéré yu saraxalekat, te duggeel leen ci biir kërgëm gi. Bibël bi nanguwuñu ko ni mooy paccu ngëm. Jàngale bu sañ-sañu gor-gorloo ci wàllu diine, ñu tudde ko yéefar; te ñi ko taxawal, ñu bañ leen te tere leen.»
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Gannaaw xeex bu yàgg te tar bi amee, ña takku ci ngëm yi saxal nañu ne dañuy dagg mbooleem booloo ak kanam bëggkatug kërce gu wetsiku, su fekkee ne moom sax bëggul a goroomlu boppam ci fen ak bokk-ci-xërëm. Gis nañu ne tas gu mel noonu dafa doon soxla bu mat sëkk ngir ñu man a topp Kàddug Yàlla. Duñu woon ñeme a muñal njuumte yu rey yu mana lor seen bakkani bopp, te di teg misaal muy dugal seen doom ak seeni sët akdoom ci yoonu ngëm gu nekk ci musiba. Ngir am jàmm ak benn-bopp, taxawoon nañu ngir def bépp nangu gu ànd ak takku ci Yàlla; waaye dafa leen feeñ ne sax jàmm dina jafe lool ci njàngum wareef, su fekkee ne dees na ko jëndee ci saraxu dogal. Su fekkee ne benn-bopp manees na ko am rekk ci dëppoo ak dëgg ak njub, kon na am wuute, ba sax xare.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Dina yokkute xalaat yii ci bind bi ci topp.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
«Ba fàww ba taxaw ci sunu kanam. Pàkk bi dina ubbi léegi. Nun ñi nekk ci wàll wu tedd wi te fees ak yéem-yéem bii, lan lanuy def, lan lanuy xalaat, ba tax nu taqale ak sunu bëgg-bopp bu bëgg yombal, fekk bakkan yi di sànku ci sunu wër? Ndax sunuy xol dafa dëgër ba tàyy? Ndax mënu nu feel walla xam ne am nanu liggéey bu nu wara def ngir muccal ñeneen? Bokki yoon yi, ndax ngeen bokk ci ñi am ay bët waaye gisuwu, te am ay nopp waaye dégguwu? Ndax Yàlla jox na leen xam-xamu coobareem ci neen? Ndax ci neen la leen yónnee artu gannaaw artu? Ndax ngeen gëm waxi dëgg gu ba fàww ci lu nar a dal àddina, ndax ngeen gëm ne àttey Yàlla dafa wër askan wi, te man ngeen tey toog ci dal, di tàngoor, bañ a foog, bëgg mbégte?»
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Léegi du jotul ci nit ñi Yàlla moom ngir ñu di dëpp seen xol ak seen bëgg-bëgg ci addina, walla di dajale seen alal ci biir àddina. Waxtu woowu soriwul, ba ni taalibey njàngalekat yi ci jamono ji njëkk, dees na nu gaawloo nu seet kërug refug ci bérab yu ñàkk nit te weesu. Ni mbooloom xarekat Room yi wër Yerusalem doon woon mandarga bu jëkk ngir Kiristaan yi ci Yudee daw, noonu itam nangu kàttan gi sunu réew di jël ci ndigël gi di faral diinepap bi ci bésu noflaay bi, dina doon artu bu nu war a jëfandikoo. Bu ko defee, dina jot waxtu wu ñuy bàyyi dëkk yu mag yi, ngir waajal bàyyi dëkk yu ndaw yi itam, dem ca kër yu weesu ci bérab yu nëbbu ci diggante tund yi. Te léegi, bàyyi di sàkku kër yu jar lool fii, war nañu di waajal ngir tukki dem ca réew mu gën a baax, maanaam réew mi nekk asamaan. Bàyyi di yoree sunuy xaalis ci bég-bopp, war nañu di jàng ngir mottali. Bépp may bu Yàlla leb ci nit, war nañu koo jëfandikoo ngir ndamaram ci yégle àddina artu bi. Yàlla am na liggéey bu ay nañooam war a def ci biir dëkk yi. Sunuy mission war nañu leen di denc; war nañu ubbi mission yu bees. Ngir yóbbu liggéey bii kanam ak ndam, du soxlaw lu ndaw ci xaalis. Soxla nañu kër yu ñuy jaamu Yàlla, fu ñu man a woo nit ñi ngir ñu déglu dëgg yi ñeel jamono jii. Ngir mbir moomu sax, Yàlla dénk na alal ay surgaam yi di saytu. Buleen boole seen alal ci liggéeyu addina, ba tax liggéey bii di yéex. Génneleen seeni xaalis fa ngeen koy man a jëfandikoo ngir njariñu sabab Yàlla. Yónnileen seen alal jiitu leen ca asamaan.” Testimonies, volume 5, 464.