Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Kan la mooy jàngal xam-xam? Te kan la mooy may mu xam ndigël? Ñi ñu dindi ci meew mi, te ñu jële leen ci sënna ya. Ndaxte ndigël war na nekk ci kaw ndigël, ndigël ci kaw ndigël; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti. Ndaxte ci làmmiñ yu wax ak jafe-jafe ak làkk wu wuute la di wax ak xeet wii. Ñoom la waxoon ne: Lii mooy noflaay bi ngeen di noppaliku ci ñi sonn; te lii mooy fres gu sell gi. Waaye bëgguñu woon dégg. Waaye kàddug Aji Sax ji nekkoon na ci ñoom ndigël ci kaw ndigël, ndigël ci kaw ndigël; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti; ngir ñu dem, daldi daanu gannaaw, ba ñu damm, te ñu bàyyiku ci piège, te ñu jàpp leen. Kon nag dégluleen kàddug Aji Sax ji, yéen nit ñi di réer, ñi jiite askan wii nekk Yerusalem. Ndaxte wax ngeen ne: Nun def nanu kóllëre ak dee, te ak safara nu ànd ci déggoo; bu yar ba di wal jàll, du nu dikkal; ndaxte fen def nanu ko sunu kërga, te suufu woroomul la nu làqu. Moo tax Aji Boroom bi ne nii: Xool-leen, maa ngi samp ci Siyon ab doj ngir nekk tëmbër, doj bu ñu natt, dojub wet gu am njariñ, tëmbër gu wóor; ku gëm du gaaw. Dinaa teg àtte ci rëdd, ak njub ci filàmb; te tawu dox dana xàll kërga gu fen yi, te ndox yi dinañu lab kër ga ñu làquwoon. Te seen kóllëre ak dee dina ñàkk doole, te seen déggoo ak safara du taxaw; bu yar ba di wal jàll, kon dees na leen doon. Esayi 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
Ci atum 1863, góor yu ñakk tegu ci Yerusalem yi doon nguuru, tàmbalee nañu liggéey gu taxaw ci sëppar yéppar yu Miller ak wuutu leen ak xaalis yu dëgërul ak yéppar yu fen. Ci loolu, ñoom “def nañu kóllëre ak dee,” “def nañu fen” seen “rawukaay,” te “nëbbu” “ci fen.” Waaye war nañu leen a nattu ak xebaaru bés bu mujj bi ci “ndeqtal” ak “yëngu-yaramal,” yi Piyeer wax ci téereb Jëf ya.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Waaye yëf yooyu, yi Yàlla waxoon lu jiitu jaarale ko ci gémmiñu yépp ay yonentam, ne Almasi bi dina sonn, mu matale na ko noonu. Tuubleen nag te dellu, ngir seeni bàkkaar ñu far leen, ba jamono yi ngëneel ak yeesal di ñëw jóge ci kanamu Boroom bi; te mu yónni Yeesu Almasi bi, mi ñu jébbaloon leen ba noppi: kooku, asamaan war naa ko daldi teg ba kera jamono yi yépp di dellusi ci seen naataange, yi Yàlla waxoon jaarale ko ci gémmiñu yépp ay yonentam yu sell yi, li dale ca njàlbéenug àddina. Ndaxte Musaa waxoon dëgg baay yi ne: “Boroom seen Yàlla dina leen taxawal ab yonent ci seen bokk, mel ni man; moom ngeen koy déglu ci lépp lu mu leen wax. Te dina am ne, képp ku déggulul yonent boobu, dees na ko dagge ci biir nit ñi.” Waaw, te itam yonent yépp, dale ca Samuel ak ñi ko topp, ñépp ñi waxoon, yégle nañu itam mbirum fan yii. Jëf ya 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Piyeer mooy wone ne yonent yi ñépp waxoon nañu ci jamono yi ñuy yeesal ak taw gu mujj gi, te Esayi mi ngi firndeel mbooloo bi dàq yeesal yu mujj yi, yi am ci njeexital àtteb seetkat bi, bi ñu di far bàkkaar, te taw gu mujj gi di wàcc. Ca jamono jooju, mbooloo bi sàkk kóllëre bu dee, bi Esayi di wax ci moom, ni Piyeer waxe, “dees na leen alag ci biir askan wi.” Rakk bu jigéen White dina wax lu bari ci wàxtu woowu sax, mooy noflaay ak yeesal bi Esayi wax.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaka mi bokk ci yégleb ndigalub ñetteelu malaka bi dina leeral suuf sépp ak ndamam. Fii dañuy wax ci jëf ju yaatu àddina bépp, te am doole ju ñu masul a gis. Yëngu-yëngu ngëm gu ñëw ga ci at yi 1840–44 nekkoon na feeñ gu tedd ci dooley Yàlla; ndigalub njëkkëru malaka bi yegoon na ba ci bépp taxawaayu misioneer ci àddina, te ci yenn réew amoon na fa bëgg-bëgg gu mag ci mbirum diine, gu gëna mag lépp lu ñu mas a seede ci benn réew gannaaw Coppiteg xarnub fukki at ak juróom-benni; waaye loolu lépp dees na ko weesu ci yëngu-yëngu gu réy te am doole, gi war a am ci suufu mujj gi, mooy artu mujj gi ci ndigalub ñetteelu malaka bi.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Liggéey bi dina mel ni bu Bésub Pentekot bi. Naka lañu joxe woon ‘taw bu njëkk bi’, ci tuurug Xel mu Sell mi ca ubiteg xibaar bu baax ba, ngir sababal jógug pepp wu am solo wi, noonu itam dinañu joxe ‘taw bu mujj bi’ ci njeexitalam ngir ñor mboob mi. ‘Kon dinañu xam, su nu saxee ci xam Boroom bi: génneem waajal nañu ko ni suba; te dina ñëw ci nun ni taw, ni taw bu mujj ak taw bu njëkk ci suuf si.’ Ose 6:3. ‘Bégleen nag, yéen doom Siyon, te bég ci Aji Yàlla seen Yàlla: ndaxte jox na leen taw bu njëkk bi ci nattal wu yoon; te dina wàcceel seen kaw taw, taw bu njëkk bi, ak taw bu mujj bi.’ Yoel 2:23. ‘Ci fan yu mujj yi, Yàlla nee na, dinaa tuur sama Xel ci kaw ñépp.’ ‘Te dina am ne, képp ku woowe turu Boroom bi, dina mucc.’ Jëf ya 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Liggéey gu mag ci xebaar bu baax bi du jeex ak wone yu néew dooley Yàlla yi muñu woon ci yàmbug ubbi gi. Kàdduy wax jëm ci lu ñëw te matoon ci tuurug tawu njëkk bi ca ubbitu xebaar bu baax bi, dinañu dellu a mat ci tawu mujj bi ci jeexitalam. Fii la nekk ‘jamonoy yeesal gi’ yi ndaw li Yàlla bi Piyeer doon séentu bi mu waxee ne: ‘Tuubleen nag te dellu ci Yàlla, ngir seeni bàkkaar far, ba jamonoy yeesal gi ëppóo ak kanamu Boroom bi; te dina yónnee Yeesu.’ Jëf ya 3:19, 20.” The Great Controversy, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Nattu bi dajale mi ngi sukkandiku ci metodoloosig taw bu mujj bi, ni ko tegtalee ci wax ju nekk “rëdd ci kaw rëdd.” Baatu nattu bi dañuy yónnee ko jaarale ko ci sàmmkat yu bokk ci “beneen làkk,” te ñoom dañu leen tegtale ni ñuy am “tuñi yu làqu.” Baatu nattu bu taw bu mujj bi dañu koy yónnee jaarale ko ci sàmmkat yu ñu yarul woon ci metodoloosig Protestante yu apostat ak Katolisig, bi Adventism jëfandikoo ci biir doxalinu fippu-ginnaawam ba ci ay jaar-jaaram.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
“Jamono jégee siiwul ba nattu bi dina dikk ci bépp bakkan. Màndargay rab wi dees nañu koy di sax ci sunu kaw. Ñi joxee seen bopp ndànk-ndànk ci la àddina laaj te ànd ak aada yi àddina di topp, duñu ko gis muy lu jafe ngir déggal kilifay yi am kàttan, gën a teg seen bopp ci ñaawal, toroxte, këram bu ñu leen di xutal, ak dee. Xare bi nekk na ci diggante ndigali Yàlla ak ndigali nit ñi. Ci jamono jii, wurus wi dina weesu ak xott wi ci biir mbooloom Yàlla. Ragal Yàlla gu dëgg dina leer xér, feeñu ak melokaanam ak taaram buy nax dinañu feeñ a wuutu. Biddéew yu bare yi nu daan màggal ndax seen leer, bu boobaa dinañu dee ci lëndëm. Mbind mi, niir niir, dina yéeg ba ngelaw yóbbu ko, sax ci bérab yi nu daan gis ne duñu woon ludul suuf su fees ak pepp wu baax. Bépp ku sol yérey màggalu kër Yàlla, waaye solul njubtey Almasi, dina feeñ ci rusug rafetul te barey boppam.”
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
«Bu garab yu amul doomul ñi gën a jëfandikoo suuf, bu mbooloom bokk na yu dëggadiñu ñu taxawale ak ñi dëgg, kon ñi nëbb woon dinañu feeñ ci kanam nit ñi, te ak hosanna dinañu taxaw ci biir màndarga Almasi bi. Ñi nekkoon ñu ragal te amul woon kóolute ci seen bopp, dinañu wone seen bopp waziir ngir Almasi ak dëggam. Ñi gën a néew doole te di yëngatu ci biir kerk bi dinañu mel ni Daawuda — ñu bëgg a def te jàmbat. Li gën a guddi ngir nit ñi Yàlla, noonu la biddéew yi gën a leer. Seytaane dina sonal ñi takku ci ngëm bu metti; waaye, ci turu Yeesu, dinañu génn ci loolu ñuy boroom ndam lu ëpp ndam. Noonu la kerk Almasi bi di feeñ, “rafet ni weer wi, set wecc ni jant bi, te ragal ni mbooloom xarekat yu yor màndarga.”»
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
“Gërmi dëgg gi ci dëgg, yi jëfandikoo ngir yégle xebaar bu baax di ji, dinañu sax ci suuf, tàmbalee meññ te sàqq ay meññeef. Baken yi dinañu nangu dëgg gi, te dinañu muñ fitna, di sant Yàlla ndaxte ñu man a sonn ngir Yeesu. ‘Ci àddina bii dangeen a am fitna; waaye takkleen seen xol, man daan naa àddina bi.’ Bu yaru musiba mu réy mi di jaare ci suuf si, bu peñ mi di setal toolu Yàlla, Yàlla dina nekk ndimbalul ay nitam. Njàngat yi Seytaane jël ngir taxawal leen fu kawe, man nañu yékk; waaye ngëmug ñi sell te a wecc du ragal.”
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
“Eliyaa jël Elisa ci bey bi te sànni ci moom mbubbam mu sellaloo. Woote bi ngir liggéey bu mag bii te am solo loolu, ñu ko jox góor yu am xam-xam ak daraja; su ñooñu nekkoon ndaw ci seen bopp te wóolu bu baax ci Boroom bi, Moom dina leen teraloon ngir yóbbu bëndam ci ndam ba ci ag njàll. Waaye ñu tàggook Yàlla, jébbalu ci dooley àddina, te Boroom bi bañ leen.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Ñu baree yëkkati nañu xam-xam, te sànni seen xel ci Yàlla ju xam-xam. Loolu nag nekku woonul ci mbooloom gëmkat yi ca jamonoy sell gi gëna set.”
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“Yàlla dina def benn liggéey ci sunu jamono, bu ñu néew rekk di ko yaakaar. Dina yékkati te kaweel ci sunu biir ñi ñu jàngal gën a ci ngir xëyitu Ay Xelum ju Sell jii, gën a ci njàngum biti buy jóge ci kër-yu jàngukaay yu xam-xam. Biiir ak jumtukaay yooyu waru ñu leen xeeb walla daan leen; Yàlla moo leen sant, waaye man nañu joxe rekk mello yu biti yu yelloo. Yàlla dina wone ne moom du sukkandiku ci nit ñi am njàng te fees ak seen bopp.” Testimonies, volume 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
“Mbett mu bari” bi mooy misaal bu yoonu Dibeer buy tàmbalee ci waxtu yëngu-yëngu su mag si ci Peeñu 11. Mu ngi tegu ci jamono nattu yoonu Dibeer buy yokkante ndànk-ndànk.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Réew yu dëkkandoo yi dinañu topp royukaayu États-Unis. Doonte mooy jiite, waaye benn jafe-jafe boobu dina dal sunu nit ñi ci bépp bérab ci addina bi.” Testimonies, volume 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Tuuti yoonu Dibéerbi, xaalis yu soppiku yi ci géntu Miller dañuy lembeel ci palanteer bi, ni Adwentist yi di Laodicee ñuy tufli génne ci gémmiñu Boroom bi. Gannaaw loolu, ñu yékkati mbooloo mi muy ràññee, “rafet ni weer wi, set wecc ni jant bi, te tiitlu ni xarekat yu yor ràkkaay”. Bataaxalu Esayi bi jóge ci “làkk wu nekkul woon seen bos” ak ci “tuuti wax yu tëj”, moo tekki ñi ñu yékkati te màggal leen, te ñi ñuy jàngal ndawtal Xelum Yàlla ji, waaye du jaangale gu bitim-rew gu bokk ci kër-yu-jàng yu xam-xam. Naankat yi ci Efrayim duñu matale nattu bi di “rëdd ci rëdd,” ndax xelu seeni boroom xam-xam jeexna. Yonent ci ñoom mujj na mel ni téere bu ñu tëj.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Jàngoro ji, ci li Piyeer waxe ne yonent yi yépp dale ci Samiyel dañoo wax ci moom, di joxe ay misaal yu bari ci ni ñuy alag Adventist yi di bañ yëgle gu mujj gi ñuy wax taw gu mujj gi; waaye dee baat bi ñuy daj ci ndigalu Dibéer bi, du dee bu yaram, waaye dee bu xel la, te moom ànd ak xam-xam bu leer ne dañoo réer ba fàww, ni ko ñu teg ci misaalu janq yi amul xel, ñi ci téere Amos yeewu ba xam ne dañoo réer.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Xoolleen, bés yi ñëw na, la Boroom bi Yàlla wax, ba may yónnee xiif ci réew mi, waaye du xiifub mburu, mbaa mar ngir ndox, waaye ngir dégg ay waxi Boroom bi; te ñuy wër géej ba ci beneen géej, te dale ci bëj-gànnaar ba ca penku, ñuy daw fi ak fa ngir seet kàddug Boroom bi, te duñu ko gis. Ca bés boobu, janq yu rafet yi ak waxambaane yi dinañu daanu ndax mar. Ñi giñ ci bàkkaaru Samariya, te naan: “Sa yàlla, éey Dan, dund na”; ak: “Aadab Beerseba dund na”; ñoom sax dinañu daanu, te duñu dékkuati mukk. Amos 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Gannaaw ba mu waxee ci waxtu yoonu Dibéer ak melokaanu “yar wu di dajale,” Esayi dellu ci tiit ak xolbët gu sax ci ñi fasoon kóllëre ak dee.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Te seen ak dee ak dee, deesuloo ko ag dee ak setane du saxul, te seen jàppante gi ngeen am ak saafara du taxaw; bu yar gu baax bi jaarée, kon dina leen daan ba tàbb ci suuf. Bu mu tàmbalee génn, dina leen jël; ndaxte suba ak suba dina jaar, bëccëg ak guddi; te xam rekk wax ji dina doon mbugal. Isaaya 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Noonu xam-xam gu gën a bare ci xamle bi te Miller diiram teguwoon, dootul am jëfandikoo, waaye “xam-xam” bu jëm ci yégleb crise bu yàgg tey dox ci yoonu Alxames bi, dina wone ne seen kóllëre ak dee dogalu na ko. Ñi nëbb “ci suulug fen,” dinañu xàmmi bu baax ne “Boroom bi Yàlla” moo teg “ca Siyon ngir taxawaay ab doj, doj bu jéem a natt, doj bu am solo bu nekk ci wet gu ëpp doole, taxawaay bu wóor,” waaye booba dina tarde lool. Fen yi ñu daan nëbb ci suufu ñoom bi ñuy jaar ci jaar-jaari nettali, booba dees na leen xàll ba lépp jeex. Barii ci yooyu fen yu leer, manees na leen a xàmmi yomb ci peeñu Dexu Ulai.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Millerite yi, ci topp seen xam-xamu Daniel saar ñaareel bi, jàppoon nañu ne nguur yi nekk ci Daniel juróom-ñetteel bi ak ñaar, mooy benn nguur yiit yi ñu wone ci saar juróom-ñetteel bi ak juróom-ñaareel bi. Wuute gi nekk diggante ñaari saar yooyu mooy ne saar juróom-ñetteel bi dafa tegtal mbir yu politig yi ci nguur yi, te saar juróom-ñetteel bi ak juróom-ñaareel bi dafa tegtal mbir yu diine yi ci nguur yi. Loolu moo tax Daniel saar juróom-ñetteel bi ak juróom-ñaareel bi ñu ko nettali ak baat yu jëm ci kër Yàlla gu sell gi.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Yàlla gu nekk ci téereb Daniyel ay sarax ci jaamuy Yàlla, waaye lépp lu ci nekk ci ay misaal yu sell yi ci sura ba dafa yàqu, te loolu mooy wone ne am na wuute bu leer diggante diine ju dëgg ju Almasi bi ak diine ju dul dëgg ju Seytaane. Xar mi mooy rab wu ñu daan jëfandikoo ci sarax ci kërug Yàlla gu sell, waaye bépp sarax buñu war a joxe ci kërug Yàlla gu sell dafa wara mat te amul benn sikk. Xar wi nekk ci sura juróom-ñaar bi, kenn manula ko jëfandikoo ci sarax ci kërug Yàlla gu sell, ndaxte ñaari wéer yi bokkuñu woon benn mel.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Noonu maa yéeg samay bët, ma gis, te xoolal, amoon na fa kanam dex bi njëmbët bu am ñaari wéñ: te ñaari wéñ ya yéegoon nañu; waaye kenn ci ñoom ka gëna kawe moo gën a yéeg ba ca beneen ba, te ka gëna kawe ga moo mujje génn. Daniel 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Am xaram bu am ñaari gemmiñ yu guddóowante duñu ko maye muy sarax ci kër-yàlla Yàlla, waaye misaal bi du ci diiney dëggug Yàlla; mooy ci diine gu fenkatug Seytaane, maanaam jàmbaaru bokk. Nguur gu ci toppoon dafañu ko tegtaloon ak bëy, te moom itam sarax la ci kër-yàlla; waayeaat bëy ba dafa yàquoon, ndaxte amoon na benn gemmiñ ci diggante bëtam yi, ba ñàkk njubte ak yemug mat gu ñu bëgg ci sarax su kër-yàlla.
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
Bi maay xalaat loolu, xool-leen, ab bëy-góor jóge na ci sowu-jant, di romb suuf si yépp, te du laal suuf si; te bëy ga amoon na wér-gu-mag bu siiw ci diggante bëtam. Daniel 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
Ci mujj, bëñu mbëj mi damm na, ba jur ñeenti bëñ, te loolu itam tere ko nekk sarax gu ñu man a jébbal ci kër Yàlla.
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Kon nag nag bu mag biir lool; te ba mu ame woon doole, bënn bi mag damm na; te ñenti yu am solo génn nañu ci boppam, jëm ci ñenti ngelawi asamaan. Daniel 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Daniel saar juróom-ñaar ñett, tàmbalee na te duñu ci wax Nguurug Babilon ak benn misaal. Babilon, mooy njëkk nguur gi ci waxu yonent yi ci Biibël, ñu ko taxawal ba noppi ci Biibël jaarale ko ci ñaari seede yi nekk ci saar ñaareel ak saar juróom-ñaareel; waaye ci saar juróom-ñett, ñu bëgg a nëbb Babilon ngir fësal njariñu yonent bi ci paabté, muy ne mu jot na ci gaañu dee bu metti te mujj na wéraat. Ci biir jamono ji tambalee ca gaañu deem ba taxaw ba kera mu wéraat, paabté bi dañu ko nëbb, walla fàtte ko, ci wàllu yonent. Njàngaleg nëbb boobu itam ñu ko misaale woon ci ne nguurug Nebukadnesar ñu ko teqale woon, te gannaaw loolu ñu delloo ko.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Benn biiru ñaareel ci téereb Daniel tàmbalee na ak misaal gu jub ci ñaareelu nguur gi, bi mu jëfandikoo mbëllu-jur gi ngir tegtal nguurug Medo-Perse, te gannaaw loolu jël na bëy-safara bu yàqu bi ngir tegtal nguurug Gres. Gannaaw ga, ci benn ci ñeenti ngélaw yi, yi ñaari weñ yu Gres tasaaroo ca, Daniel gis na bëñ bu ndaw bi di tegtal ñeenteelu nguur gi, maanaam Room. Bëñ bu ndaw bi dafay tegtal ñaari jamono yu Room, yi ñu tegtal ci ñeenti aaya. Room gu pagan ñu ngi ko tegtal ci bëñ bu ndaw bi ci jëndeer gu góor, te Room gu papal ci bëñ bu ndaw bi ci jëndeer gu jigéen.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Te benn ci ñoom génn na fa ab ñiiw bu ndaw, te mu màgg lool ba xel; jëm ci bëj-gànnaar, ak ci bëj-penku, ak ci réew mi neex. Te mu màgg lool, ba agsi ci mbooloom asamaan; te mu sànni ci suuf yenn ci mbooloo ma ak yenn ci biddéew ya, daldi leen dóor ci tànkam. Waaw, mu yékkati boppam sax ba ci Boroom mbooloo ma; te ci ndigalam sarax si ñuy jébbal bés bu nekk jëlees na ko, te bérabam bu sell bañees na. Te am na mbooloo mu ko jox ngir jëfandoo ak sarax si ñuy jébbal bés bu nekk ndax bàkkaar; te mu sànni dëgg gi ci suuf; te mu def ay jëfam, te am yoon. Daniel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Bëñ bu ndaw bu Room bi dugg ci nettali bi ci aaya juróom-ñeent, wonees na ko ci jëfandikookat bu góor; te gannaaw loolu ci aaya fukki, bëñ bu ndaw bi wonees na ko ci jëfandikookat bu jigéen; te itam ci aaya fukki ak benn, bëñ bu ndaw bi dellu nañu koo wone ci jëfandikookat bu góor; te ba noppi ci aaya fukki ak ñaar, wonees na koat bu jigéen.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Danjel sarax 8, nëbb bi kër gi jëkk bi, ba noppi ñaari nguuru yu ci topp teg leen muy rabu kër Yàlla yu yàqu; te nguuru gu ñeenteel gi, dees na ko wone ci benn waññ. Waññ woowu yàqu na ci waxu yonent, ndax feeñ na ni góor, ba noppi jigéen, ba noppi góor, te mu dellu jigéen.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Jigéen du sol yëf lu jëmé ci góor, te it góor du sol yëre yu jigéen; ndax ñépp ñi koy def, seeni jëf yàq na ci kanam Aji Sax ji, sa Yàlla. Deuteronomy 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Feeñu góor gu tuuti bi ci Room gu pagan nekk na ci aaya yi juróom-ñeent ak fukk ak benn, fekk feeñu jigéen gu tuuti bi ci Room gu papal nekk na ci aaya yi fukk ak juróom ak fukk ak ñaar. Jins bu tuuti bi dees ko xam bu ñu seetee waxi Dañeel ci tolluwaayu mbind mi njëkk, lu Miller mënu woon a gis, ndax moom dafa jëfandikoo woon rekk Cruden’s Concordance, te Cruden’s Concordance joxul benn xibaar ci làkk wi njëkk. Coppiteg jins yi jaarale ci ñeenti aaya yooyu, ñi tekki Biibël bu King James gis nañu ko, te dañu denc jins yi ci xët wi, su fekkee ne xam nga li war a seet.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Tegginkat yi xamale woon ne am na wuute ci diggante ndaw baat bu góor ak ndaw baat bu jigéen bi nekk ci sarax yu juróom-ñeent ba ak fukk ak ñaar, te ñoom feeñal nañu ko ci baat bi “it.” Baat bi “it” jëfandikoo nañu ko ngir ndaw baat bi su nekkee ci jamono ju jigéen. Xoolal Daniel saar juróom-ñett, aaya fukk:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Te mu màggaat lool ba agsi ci mbooloom asamaan; te mu sànni ci suuf yenn ci mbooloom ga ak yenn ci biddéew yi, ba dox ci seen kaw. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
Mu « màgg na lool », te « mu sànni suuf », noonu la firndeel ne bëñ bu ndaw ba mooy jigéen ji. Aaya fukki ak ñaar nee:
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Te ñu ko jox mbooloom xare ngir daan sarax su bes bu nekk bi ndax tooñ, te mu sànni dëgg gi suuf; te mu jëfe, ba am njàmm. Daniel 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
Ci waase fukki ak ñaar, baat bi ñuy wax ne “ko” yokk nañu ko, te du tegtal bu jub ci ndaw wàll wa, ndaxte ndaw wàll wa ci waase bi ñaari yoon lañu ko màndargaale ni “moom,” noonu muy tegtal jigéen. Ñi tekki woon wax ji xamoon nañu leer ne Daniel dafa wërale góor ak jigéen ci jëfandikookat yi, waaye dañoo mel ne dañu wóorul woon li Daniel bëggoon wax; ba tax ñoo jéem a def ndaw wàll wa ci waase bi muy góor ci jinsi, jaare ko ci yokk baat bi ñu bind ci italik ne “ko,” waaye loolu Daniel waxu ko dëgg-dëgg du ko saxal. Ay waxam dañuy màndargaale ndaw wàll wa ne jigéen la, te “moom” (ndaw wàll wu jigéen wi) sànni na dëgg gi suuf, te “moom” (ndaw wàll wu jigéen wi) jëfe na te am na yokk.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
Ci wërs 9, wax ju mel ne “bëñ bu ndaw” am na jëmmu góor te muy tekki Room gu pagaan. Mu jóge na ci benn ci “ñenti ngelaw yi” yi Mbooloom Gereg daan tasaaroo. Ci wërs bi, ci dëppook njàngat bindu jaar-jaar, Room gu pagaan daan naxeex ba nott ñetti barab yu geografik bi muy jël taxawaayam ci gàngune suuf si.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Te benn benn ci ñoom amoon benn tuuru bu ndaw, te mu mag lool ba ëpp, jëm ci bëj-gànnaar, ak ci penku, ak ci réew mi neex. Daniel 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
Ci sarax fukki ak benn (fa la xuloo gu jëm ci “bu bés bi” fekk benn ci bérabam yu mag), ñu mel ni ndaw miiru baat ba mooy “moom,” “ko” ak “yam.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Waaw, mu yékkati boppam ba ci Buurub mbooloom yi, te ci moom lañu jële sarax su bés bu nekk; te kërug sellal gaam gi ñu daanu ko. Daniel 8:11.
We will continue this study in the next article.
Dina yokkute ci njàngum bii ci mbind mi ci topp.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Bépp pexe bu nekk ci Kàddu Yàlla am na fu mu war a nekk, te bépp dëgg am na soloom. Te tabax gu mat sëkk gi, ci pexeem ak ci yoon wi ñu ko defee, di seedeel Boroom bindoom. Tabax bu mel noonu, xel wu dul xelu Ki dul Jeex rekk moo ko mana xalaat mbaa sos.” Education, 123.