The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Yokkute xam-xam bi ñu tegtal ci peeñug dexu Ulai mooy li ñu bind ci mujj ci ñaari xajaayi Abakuk.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Jàngoro yi ñu daan jàpp ne mu jëm ci waxtu ñaareelu dikk bi, ñoo booleekoon ak njàngale yuñu jagleel seen nekkin gu daladi ak xel mu taxaw ci séentu, te di leen dëgëral ngir ñu muñ ci ngëm, xam ne li nekkoon léegi ci lëndëm ci seen xam-xam, dina leer bu yàggagul ci jamono ju yelloo.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
«Ci biir yonent yi mooy ba Habakuk 2:1–4: “Dinaa taxaw ci sama wottu, te damaa yéeg ci kaw kër ga ngir xool li Mu may wax, ak li may tontu bu ñu ma yeddée. Noonu Boroom bi tontu ma ne: Bindal peeñ mi, te leeral ko ci ay tabla ngir kiy jàng man a daw ak moom. Ndaxte peeñ mi moom ngir jamono ju tudd; waaye ci mujj ga dina wax, te du fen: doonte mu yàgg, muñal ko; ndaxte dina ñëw cik wóor, du yàgg. Xoolal, bakkanam buy réy ci boppam jubul ci moom; waaye ku jub ki dina dund ci ngëmam.”»
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“Ba ci atum 1842, ndigal li ñu joxe ci waxu yëgle bii ngir ‘bind gis-gis bi, te leerale ko bu baax ci kaw tabali yi, ngir ku ko jàng mana daw ak moom,’ moo xëccal Charles Fitch mu waajal benn kart bu yëgle ngir melaxal gis-gisi Daniel ak Révélation bi. Njëlbéenu kart boobu dañu ko jàppe woon ne mooy matal ndigal li ñu jox Habakuk. Waaye kenn gisuloon ca jamono jooju ne yiwut bu mel ni mu am ci matug gis-gis bi—jamono ju yàgg, walla waxtu wu tàggat—teew na itam ci benn waxu yëgle boobu. Gannaaw njaaxle mi, Mbind mi feeñoon na loolu ne am solo lool: ‘Ndaxte gis-gis bi am na waxtu wu ñu ko dogal; waaye ci mujj mi dina wax, te du fen: bu yàgg sax, xaaral ko; ndax dina ñëw ca dëgg, du yàgg…. Aji jub ji dina dund ci ngëmam.’ The Great Controversy, 391, 392.”
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Ñaari xàjji yu Habakuk ya, ci kàddug yeneen, ñoom ñaar aji seede lañu. Ci Mbind mi, war nañu boole ñaari seede ngir dëgg feeñ te daldi taxaw.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Waaye bu la dégluul, yóbbu ak yaw benn walla ñaar ci gën, ngir ci gémmiñu ñaar walla ñetti seede ñépp baat wépp tëg. Macë 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Bu ñaari tabalë Habakuk yi (kaarte pionye 1843 ak 1850 yi) boo leen dajale ci seen kaw, dañuy dëggal dëgg yi doon alali gem yu nekk ci géntu Miller. Njuumte gi ci 1843, bi ñu ko teewalee ci tabalë bu njëkk ba, bu ñu ko dajale ak ñaareel tabalë ba, mu saxal waxtu yéex gi vision bi. Miller (samaara wottukat bu mel ni misaal ci taarix boobu) laajoon lu mu war a wax ci biir waxtu weranteb taarixam.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Dinaa taxaw ci sama wottu, te dinaa yéeg ca torre ba, te dinaa xool ngir gis li mu may wax, ak li ma war a tontu bu ma yeddée. Habakuk 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
Boroom bi jàngal Miller mu bind gis-gis ba, te ci ay géntam mu teg sàndu gi yore woon gis-gis ba ci kaw mesa bu nekk ci diggu néegam.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Noonu tontu ma nekk wax ma ne: Bindal peeñ mi, te nga leerale ko ci kaw tabale yi, ngir képp ku ko jàng man a daw. Habakkuk 2:2.
The tables then identify the tarrying time and the first disappointment.
Kon nag yi xamale ba noppi waxtu yiiru bi ak njàqare bu njëkk bi.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ndaxte peeñ ma am na ba tey jamono ju ñu ko tëral, waaye ci mujj ga dina wax te du fen; doonte mu yéex, xaaral ko, ndaxte faw dina ñëw, du yéex. Habakkuk 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Ndiggute nattu ñaari jëfandikoo yu nekk ci yokkute xam-xam bi (Miller’s jewels) lañu teg ci boppam.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Xoolal, bakenam bu yékkatiwul dëgg ci moom; waaye ku jub dina dund ci ngëmam. Habakuk 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Ñaari mbooloom ña ngay jaamu yi ñu dina leen feeñale ci jéego nat gu nekk ci Daniel saar fukk ak ñaar.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Noonu ne ko: “Demal sa yoon, Daniel, ndaxte kàddu yi ubbuñu, tey dëj nañu leen ba ci waxtu mujj ga. Ñu bare dinañu sellaliku, set weex, te nattu leen; waaye ñu bon ñi dinañu def lu bon; te kenn ci ñu bon ñi du ko xam; waaye ñu xel ñi dinañu ko xam.” Daniel 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Boroom yi ci Daniyel ñoo di janqale yu xel yi ci Macë 25, ñoom ñi ñu jubbël ci ngëm; te ñi bon ña ñoo di janqale yu dof yi, ñi ñu yékkati ci réy-réylu. Ci mujju géntu Miller, perl yi dañuy tekki diwlin bi ci léeb bu fukki janqale yi, te loolu moo nekkoon ndawsi bi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“Yàlla dañuy ko toroxal bu nu jottul ci yégle yi mu nu yónnee. Noonu lanu bëggul di nangu diwlin wu wurus wi mu bëggoon di tuur ci sunuy xol ngir ñi nga xam ne nekk nañu ci lëndëm jot ci moom. Bu woote bi agsee ne: «Xoolleen, boroom séy bi ngi ñëw; génnleen ngir daje ak moom,» ñi jotul diwlin ju sell ji, ñi sàmmul woon yiwug Kirist ci seen xol, dinañu gis, ni jigéen-janq yu ñàkk xel ya, ne ñoom dañoo jekkul ngir daje ak seen Boroom. Amuñu ci seen bopp kàttan gu ñuy manee jële diwlin ji, te seen dund dañu yàqu.” Review and Herald, July 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Leeru jëfandikooki Miller yi ci fan yu mujj yi dina leer fukki yoon gën a xóot, te benn-benn juroom-ñaar bii, fukk ak leer, dañuy misaal ay màndarga yu nattu. Ci fan yu mujj yi, yiñu teg ci mujjug géntu Miller, leerug dëgg gi ñu misaale ci xëti Habakkuk di jur benn yégle bu nattu, te ci léeboonu fukki janq yi, ñu koy misaale ni yéglebu Yuxtu Digg-bi. Loolu di liggéeyu nattu gu dellu ci yoon wi ñu nattone ci jaar-jaaru Millerite, ndaxte léeboonu fukki janq yi dañu ko delloo ba ci xaraf wu nekk ci fan yu mujj yi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ñuy jéema jox ci léebu fukki janq, juróom ñoo xam-xam te juróom ñi des dof. Léebu bii am na ba noppi te dina am ba ca araf bu nekk, ndaxte am na jëfandikoo gu xëy ci jamono jii, te ni yégleb malaaka bu ñetteel bi, mat na ba noppi te dina sax di dëggu jamono jii ba keru àddina.” Review and Herald, 19 Ut 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Fukk mooy a màndargay nattu, te bu fukki fan yi jeexee, Daniel ak ñetti nit ñi am solo feeñuñu ci seeni kanam ni ñoo gëna rafet te gëna yaram doy, ñoom ñépp ñi doon lekk dundinub Babilon. Ñi réy-réylu ñiñu tektalee ci Habakkuk, ñi dundee ci jéemantu bopp, waaye du ci ngëm, ñoo sos jikkoju Babilon. Ci jaar-jaari Millerite, ñoom dañoo nekk doomi-jigéen yu Babilon, te ci Habakkuk mooy jikkoy waxju Yàlla yu bañeelu papas bi ñuy jëfandikoo ngir xamale jikkoji ñi tannoon bañ a dund ci ngëm.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Xoolleen, ki ag boppam buy réyul nekkul jub ci moom; waaye aji jub dina dund ci ngëmam. Rax-ci-dolli, ndax dafa tooñ ndax biiñ, mooy nit ku réy-réylu, te du des ci këram; dafay yaatal bànneexam ni suuf si deewee, te mel ni dee, te du mukk fees; waaye dafa dajale ci boppam xeet yépp, te dajale ci boppam askan yépp: ndax duñu jël léeb ci moom ñoom ñépp, ak waxu ñaawal ngir moom, ne: musiba na dal ki yokk li dulam! ba kaña? ak ki diis boppam ak banxaas bu xees! Ndax duñu jóg fep saa-saa ñiy laam la, te yewwu ñiy sonal la, te yaw nga nekk alalu nangu ngir ñoom? Ndaxte saaga nga xeet yu bare, lépp lu des ci askan dina la saaga; ndax deretu nit ñi, ak fitna suuf si, ak dëkk bi, ak ñépp ñi fa dëkk. Habakkuk 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Jëfi nattu gi tegu ci janq yi ci Macë 25 jur na benn xeetu jaamu Yàlla yu sosoon karakter bu buur bi cosaanoo bëj-gànnaar (baapaas gi), mi itam mooy doole ji “reyoon xeet yu bare.” Doole baapaas bi lañuy luum rekk-benn, ni Yessebel ñu ko lekk ak xaj.
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Nii la Boroom bi waxe: Xool-leen, xeet a ngi jóge réewum bëj-gànnaar, te xeeṭ wu mag dinañu ko jógloo ci weti suuf si. Dinañu jàpp gànnaay ak xasi; ñooy nit ñu tar te amuñu yërmande; seen baat di riir ni géej; te ñu war fas yu ñu sampu ni ay góor gu ñuy xare ngir la, yaw Siyoŋ bu jigéen. Dégg nanu xibaaram: sunuy loxo daal nañu; tiis jàpp na nu, ak metit, ni jigéen ju nekk ci matug juróom. Bul génn tool ba, te bul dox ci yoon wi; ndax saamar noon bi ak tiit a ngi ci bépp wàll. Éey, yaw jigéenu sama xeet, takkal saaku, te dëppoo ci dóomu tan; defal la jooy ni ñu dee ñeel doom ju kenn rekk, naawte gu gëna metti; ndax saagaakatu bi dina dal ci sunu kaw nag ci saa si. Yeremi 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Ñaari Habakuk ñaar lañu doon: ñi ñu jàppe ni jub nañu ngëm ci kaw, ak ñi lekk te naan njàngale yi mu Babilon. Ñi nekk ci fan yu mujj yi ci gént Miller, ñi ñuy mel ni janq, mbooloo moom am na ñu sos jikkoo Kirist, ba tax ñu jot ci séelu Yàlla, walla ñu sos jikkoo baab ba, ba tax ñu jot ci màndarga rab wi.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Waxtu gi jotna ngir leer gu dëgg gi leer ci biir lëndëmug yëf yu bon. Baatu ñetteelu malaaka bi yees na ko ci àddina si, di artu nit ñi bañ a jël màndargay rab wa walla màndargay nataalam ci seen jë ci kaw walla ci seen loxo. Jël màndarga mooy ag indi ci boppam dogal bi rab wa jël, te di saxal xel yi mu saxal, ci werante gu leer ak Kàddu Yàlla. Ci mbir ñépp ñi jël màndarga boobu, Yàlla nee na: ‘Kon itam dina naan biiñu merum Yàlla, bi ñu sotti te ñu jaxasul dara ci koppu meram; te dees na ko sonal ak safara ak xonq ci kanamu malaaka yu sell ya, ak ci kanamu Xar ma.’” Review and Herald, July 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Janq yu naan biiñu Babilon, ci mujj dinañu naan biiñ mërug Yàlla. Ci Esayi, màggat yii ci Efrayim feeñal nañu seeni màndi gu gumb jaarale ko ci soppante lépp, te jëf jooju war nañu koo seet ni “banxasu ndefar.”
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
Xam-xamu “liy bes bi” ni mu melokaanu Krist, dafa ubbi dëgg gi ci “liy bes bi” te delloo ko ci kaw ak suuf, ndaxte “liy bes bi” melokaanu Seytaane la. Xam-xamu Miller ne “liy bes bi” mooy ngëm-yàllaadi ñu dul Yàlla dëgg gi, dafa feesal nañu ko bu baax ci tabali Habakkuk yi. Gisi Miller jëfandikukat bi ci xët bi nekk ci Thessaloniciens, bi ko maye mu xam ne ngëm-yàllaadi ñu dul Yàlla dëgg gi lañu “tekkée,” ngir “nit ku bàkkaar bi” toog ci kër Yàlla bi ñëw feeñ, mooy dëgg ji gën a am solo te nekk ci Ñaareelu Thessaloniciens, saar ñaareel bi.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ 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, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
«Jàngale naa ci kanam, te mënuma woon a gis beneen misaal bu [sër bés bi] feeñee, lu dul ci Daniyeel. Noonu ma [ci ndimbalug ab concordance] jël baat yooyu yu taxawoon ak moom, “dindi;” dina dindi sër bés bi; “bu jamono jooju sër bés bi dees ko dindi,” ak yeneen. Ma jàngale ba ci kanam, te defe woon sama xel ne duma ci gis leer ci mbind mi; mujj ma agsi ci 2 Thessaloniciens 2:7, 8. “Ndaxte kumpag tooñ bi di liggéey ba léegi; waaye ki koy tere léegi dina ko tere, ba ker ba dees ko dindi ci yoonam, te noonu ku bon ka dina feeñ,” ak yeneen. Te ba ma agsee ci kàddu googu, ay, ana lu dëgg gi feeñee ci leer gu set te màgg! Fii la nekk! Loolu mooy sër bés bi! Kon nag, lan la Pool bëgg a wax ci “ki koy tere léegi,” walla miy xeeb? Ci “nit ku bàkkaar bi,” ak “ku bon ka,” mooy Popery. Kon nag, lan moo tax Popery du feeñ? Moom mooy Paganism; kon nag, “sër bés bi” war na tekki Paganism.»—William Miller, Second Advent Manual, xët 66. Advent Review and Sabbath Herald, 6 Samwiyee 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Tekki “bés bi” ci Thessaloniciens, bi Miller gis ne mooy dëgg gu njëkk gi ci xët wi. Bu Pool tudd ñi bëggul dëgg, te moo tax dinañu jot nax gu tar, wóor na ne mi ngi wax ci bañ dëgg ci anam gu yaatu; waaye dëgg gi xët wi di jëfandikoo ci yoon wu leer mooy ne “bés bi,” dafa tegtal Room gu bokk ci xëtu ñaareel yàlla yu dul dëgg.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Bëtug yaram mooy bët bi; bu fekkee ne sa bët set na, sa yaram gépp dina fees ak leer. Waaye bu fekkee ne sa bët bon na, sa yaram gépp dina fees ak lëndëm. Kon nag, su leer ga nekk ci yaw doon lëndëm, ana ni lëndëm googu di màgg! Kenn mënu na jaamoo ñaari sang: ndaxte mooy bañ kenn ki te sopp benn bi, mbaa mu sax ci benn bi te xeebaar ka ca des. Yeen dungeen man a jaamoo Yàlla ak alal. Macë 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
Amul mbëggeel dëgg rekk la am, walla bañ dëgg. Amul benn diggante. Njàqare gu tar gi di dikk ci janq yu ñàkk xel yi ci Matthew ñaar-fukk ak juróom, mi ngi sukkandiku ci seen bañ leerug xonq yi Miller, yi di teginu nattu bu mujj bi. Nattu bu mujj bu Israayil bu yàgg ya woon nattu bu fukk ba, te xonq yi Miller di leer fukk yoon gëna xóot ci fan yu mujj yi. Misaalu bañ xonq yi Miller mooy “the daily,” li màndiŋ yi Efrayim dëppoo ci kaw ak suuf ci ñetteelu maasinu Adventism. “The daily” mooy misaalu Seytaane buy tektale paganism. Màndiŋ yi dugal nañu ab xonq bu fen, bi ñu indiwon ci Protestantism bu wacc ngëm, buy tektale ne “the daily” misaalu Almasi la.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Xam-xamu Miller ci ay bijam dafa yemul woon ndax moomeeloo ci jaar-jaar bi ñu ko yékkati. Gëm ne Ñëw gu ñaareelu bi mooy tukki waxu yonent yi ci topp, gaañu dee bi papaas bi amoon ci 1798, man na woon a tegtal rekk ñeenteelu nguur gi te mujj gi ci suuf, gi Daniel ñaar wax. Miller dafa yemuloon itam ci xam-xamam ci “daily,” ndax seedeem mooy ne jaarale ko woon ci peeñu ngir mu jaar ci benn yoonu jàng mu wóor; te ci loolu mu wax ne dafa jëfandikoo Biibëlam, Cruden’s Concordance, te dafa jàng ay xibaar yu bés. Dogalam ngir jàng noonu, dafa dugg rekk ci xelam.
“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. Apollos Hale, The Second Advent Manual, 65.
“Bi ma nekkoon deiste di fukki at ak ñaar, dama jàng woon mboolem téerey taarix yi ma mën a gis; waaye léegi dama bëgg Biibël bi, ndaxte moo jàngale ci Yeesu! Waaye teewul am na woon ay bërab yu bare ci Biibël bi yu neexul ma xam. Ci atum 1818 walla 1819, bi may wax ak benn xarit bu ma seeti woon, te moo ma xamoon te dégg ma wax bi ma nekkoon deiste, mu laaj ma, ak anam wu am solo lool, naan: ‘Lan nga xalaat ci kàddu bii, ak keneen ka?’ di woññi kàddu yu màgg ya ma doon weddi bi ma nekkoon deiste. Dama xamoon li mu doon def, ba noppi tontu naan—Su ma mayee waxtu, dinaa la wax li ñu tekki. ‘Ñaata waxtu nga bëgg?’ Xamuma, waaye dinaa la ko wax, laa tontu, ndaxte manu ma gëm ne Yàlla joxe na ndigal gu mënuma déggal. Kon nag dogal naa jàng sama Biibël, di gëm ne man naa gis li Xel Mu Sell mi bëggoon wax. Waaye saa si ma sampée dogal boobu, xel ma ne ma—‘Bu fekkee nga gis benn kàddu gu nga mënul a dégg, lan nga def?’ Noonu la anam wu may jàngé Biibël bi dikke ci sama xel:—Dinaa jël baat yi ci kàddu yooyu, topp leen ci Biibël bi yépp, te ci loolu laay seetee seen tekki. Amoon naa Concordance bu Cruden, te dama gëm ne mooy ki gën ci àddina si; noonu jël naa moom ak sama Biibël, toog ca sama taabalbey ba, te jàngatul dara beneen ludul tuuti xaalis xibaar yi, ndaxte dogal naa xam li sama Biibël bi di tekki. Apollos Hale, The Second Advent Manual, 65.”
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Takku Miller yu nekkuñu leen rekk ci ay yombam yu muy jangale, waaye itam Yàlla moo ko xamaloon bu baax ci yoonu xamle gu jóg ci moom.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Yàlla yónni na malaakamam ngir mu jéggi ci xolam benn beykat bu gëmuloon Biibël bi, ngir jiite ko mu seet kàddu-yàlla yu waxoon lu jiitu. Malaakay Yàlla ñëw nañu ci moom ay yoon yu bare, ngir gindi xelam te ubbi ci njàngatam kàddu-yàlla yu waxoon lu jiitu, yi daan sax ne lëndëm ci askanu Yàlla. Benn njàlbéenu jëfandikoo dëgg gi ñu ko ko jox, te ñu jiite ko mu wéy di seet lëkkalekaay ginnaaw lëkkalekaay, ba mu xool Kàddug Yàlla ak yéemu ak màggal. Mu gis foofa jàll bu mat sëkk bu dëgg. Kàddu googu nga xalaatoon ne amul ndigëlam Yàlla, léegi ubbeek na ci kanamam ci taaram ak ndamlam. Mu gis ne benn xaaj ci Mbind mi dafay leeral beneen xaaj, te bu benn waxin tëjoo ci njàngatam, mu gis ci beneen xaaj ci Kàddu gi li koy firi. Mu doon xool Kàddug Yàlla gu sell gi ak mbégte ak worma gu gëna xóot ak ragal gu sell.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Bi Jigéen White waxe ne “Yàlla yónni na Malaakamam” ci Miller, mooy wone ne Jibril moo doon malaaka biñ yónnee ca Miller, ndaxte “Malaakamam” mooy tur wuñ may Jibril.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
«Kàddu malaakam bi naan: “Man maa di Jibril, miy taxaw ci kanamu Yàlla,” dañuy wone ne moom dafa yor bérab bu mag te tedd ci kër gu kawe gi. Ba mu agsee ak yégle ci Daniel, mu ne: “Amul kenn ku ma taxawu ci mbir yii, kudul Mikaayel [Kirist] seen Buur.” Daniel 10:21. Ci Jibril la Musalkat bi waxe ci Kàddug Peeñ mi, naan ne: “Mu yónnee ko te biral ko jaarale ko ci ay malaakamam ngir jaamam Yowaana.” Revelation 1:1.» The Desire of Ages, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Yebbaate yi ak malaaka yu des yi, yónnee na leen ngir gind xelu Miller te “ubbi ci xam-xamam waxi yonent yi, yi daan sax ne lëndëm ci kanam nit ñi Yàlla.” Baatam amul lu dul ne moom rekk la mu sos ci anamam bu jàngat; waaye itam mu ngi bawoo ci révélation bu Yàlla. Anam wi mu jëfandikoo ngir seet Biibël bi sax, dugg na woon ci xelam. Bu Yàlla indi dëgg ci sunu xel, loolu mooy révélation bu Yàlla, wu wuute ak jot ci dëgg jaarale ko ci xayma gu jub gu Biibël bi. Miller def na ñoom ñaar, waaye révélation bu Yàlla dafa waroon nekk benn cër ci ni Miller déggee mbirum “the daily.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
Miller du woonuloon na wóor jigéen ak góor bi di soppeeku ci Daniel saar 8, aaya 9 ba 12, ndaxte li mu amoon rekk mooy Biibël bi ak ab concordance bu amul benn xibaar ci làkki Biibël yi. Du woon gis wuute gi nekk ci diggante “sur” ak “rum”, ñoom ñaar ñépp ñu leen tekki ci “jàlle.” Du woon gis itam wuute gi nekk ci diggante “miqdash” ak “qodesh”, ñoom ñaar ñépp ñu leen tekki ci “sàntu.”
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Musu woonuloonëggoon gumbaatug baat bi ci kàddug “tamid” gi am benn téeméeri ak ñeent yoon ci Biibël bi. Dëgg gi mu mënul woon a gis (te mooy it dëgg gi mu gis woon), mooy ne ci benn téeméeri ak ñeent yoon yi kàddug Ebrë “tamid” jëfandikoo ci Biibël bi, ci téereb Daniel rekk lañu jëfandikoo kàddug Ebrë “tamid” ni tur. “Tamid” mooy kàddug Ebrë bu tekki “sax”, te ñu koy tekki ne “bés bu nekk” ci téereb Daniel.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
Ci téereb Daaniel rekk lañu jëfandikoo baat bi ni tur, te ci ñeent fukki juróom-ñeent yoon yi ci des, dañu koy jëfandikoo ni baat buy wone ni mbir mel. Moo tax, bi ñi tekki Biibël bu King James diir nañu ak Daaniel muy jëfandikoo baat boobu juróomi yoon ni tur, fekk bindkat yi ci yeneen bérab yu Biibël jëfandikoo nañu ko ñeent fukki juróom-ñeent yoon ni baat buy wone ni mbir mel, daldiñu neexloo ci dooleb seede yi ba tax ñu soppi ni Daaniel jëfandikoo baat bi ni tur. Ngir yokk Daaniel, ñu yokk baat bi “sarax” ci Kàddu gi, te noonu ñu soppi tur mu nekk baat buy wone ni mbir mel. Te gannaaw loolu, ngir yokk ñi tekki, Ellen White am na xel mu jóge ci Yàlla ngir bind ne moom, “gis naa ci mbirum ‘Daily,’ ne baat bi ‘sacrifice’ xelum nit moo ko yokk, te bokkul ci teks bi; te ne Boroom bi moo jox xalaat bu jub ci loolu ñi yégle woon wax ju jëm ci waxtuw àtte bi.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Ci seedeel Miller ci boppam, dafa doon seet a xam li ñuy wax ne “the daily,” te mu mujjee gis ko ci 2 Thessaloniciens. Waaye itam, ci seedeelam ci boppam, bi mu doon seet a xam benn baat, dafa daan xool bépp fu baat boobu nekk ci Mbind mi, te baat boobu am na fukk ak juróom-ñeent yeneen yoon ci Biibël bi. Waaye seedeelam ci “the daily,” mooy ne kenn fekkul ko fenn kudul ci téereb Daniel, ba mu wax ne: “Maa ngi jàng ba dem, te mënuma woon a gis benn yeneen mbir fu ñu ko [the daily] gis, ludul ci Daniel.” Yóbbu nañu woon Miller ci alxuraa yi du rekk ci anamam ju mu daan jàngee, waaye itam ci ndigal gu jóge ci Yàlla, gi ñu ko joxoon jaarale ko ci liggéeyu malaaka yi.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Loolu moo tax xam-xamam ci “li bes bu nekk” doonoon lu jub, waaye dafa yam. Mënul woon xàmmi ne ci juróomi yoon yi ñuy waxee “li bes bu nekk” ci téereb Daniel, benn ci ñetti yoon yi ñu koy “jàppale” moo doon tekki bu wuute ak ñeneen ñaar yi. Benn yoon, “li bes bu nekk” jëfandikoo nañu ko ak baatub Ebrë “rum”, te ñaari yoon yi ci des ñu jëfandikoo ko ak baatub Ebrë “sur”. Ñaari baat yooyu ñépp dañu leen tekki ne “jàppale”, waaye “rum” ci Daniel saar 8, aaya 11, mooy “yékkati te màggal”, te ci saar 11, aaya 31, ak saar 12, aaya 11, baat bi “sur” mooy “dindi”.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Kilifagkat yi lekk naan lekkukaayu Babilon, di wax ne bu ñu dindi ab mbir walla saa yu ñuy yékkati ab mbir, ñoom ñaar ñépp dañuy tektal benn xeetu dindin; moo tax baat ñaar yi war nañu leen a dégg ni ñu am benn tekkiin. Ñoom dañuy wax ne ñetti yoon yi ñu ne “sacrifices bu bés bi,” “taken away,” dafay tekki saa su nekk dindi; te ci loolu, dañuy màggal ne Daniel dafa wone ñàkk moytuwu ci tànn baatam yi. Duñu ko wax ci bir bu leer, waaye ci seen njàngale gu jubadi, dañuy jàngale ne Daniel waroon na jëfandikoo baat bi “sur” ci ñetti fane yi yépp, ndaxte ci xelug kilifay xam-xamu diine yi, moom dafa bëggoon wax benn mbir rekk bépp yoon bu “sacrifices bu bés bi” “taken away.”
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Ñoom dañuy def noonu itam ak baat yi “miqdash” ak “qodesh,” yu ñuy tekki ñoom ñaar ni “santuwaar,” ci ay saraxalek yu fukki benn ba fukki ñeent ci jaaykat bu juróom-ñett ba. Ci bépp fanweeri “santuwaar” ci ñeenti saraxalek yooyu, dañuy sax ne yépp dañuy tegtal santuwaaru Yàlla. Ci yokkute gu mel noonu itam, Daniel waroon na rekk jëfandikoo “qodesh” ci ñetti fanweeri yooyu yépp, te bañ a jëfandikoo “miqdash” ci saraxalek bi fukki benn. Miller du woon a xam ñàkkale gi nekk ci diggante baat yooyu, waaye teologian yu jamono jii xam nañu ko, te bu ñu ko xamee, dañuy sax ne warul a nangu benn ñàkkale. Waaye Miller, mi xamul woon ñàkkale yi nekk ci diggante baat yi, agsi na ci xam-xam bu wuutu ak bu teologian yu jamono jii.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Dëgg-dëgg bi mooy ne Daniel bindkat la woon bu baax lool ci tegtal, te xamoon làkku Ebraayik, te ñu àtte ko ne moo gëna xel fukki yoon ñépp njàngat yu xereñ ya ca Babilon, te itam ñoom nit ñu xereñ lañu woon ci seen askan. Su kenn xamoon ni ñuy jëfandikoo làkku Ebraayik bu jub, ak ni wara ko wone bu baax ci mboolem nettali boobu, Daniel la woon. Su fekkee ne Daniel dafa jëfandikoo ay baat yu wuute, li ko waral mooy ne dañu leen bëgg woon ngir ñu yóbbu ay tekki yu wuute, yu mu bëgg a fésal ci kaw xelam. Bu ñu nanguye jëfandikoo bu wuute bi Daniel def ci baat yi ñuy tekki ne “sàccuwaay bi sell bi” walla ne “tekkit,” yooyu dañuy dëggal xalaatu Miller ci “li ñuy def saa su ne,” gi Miller xamataloon ci benn dal bi la Pool wax ne ñiy bañ dëgg dañoo war a jot njaxlaf gu tar.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Ñi bañ a bëgg dëgg te gëm fen wi miy jur nax gu mag, ñoom itam dañu leen tekki ni ñi màndiiykat yu Efrayim, te ñu leen wone ci ñaari xeet. Benn xeet mooy njiitu xam-xam yi, te beneen xeet mooy mbooloom ñi amul njàng mi, ñiy dégg rekk li ñi xam-xam di leen jàngal. Ñoom ñoo di ñi nëbb ci suufu fen, te ñiy def kóllëre ak dee. Ñoom ñoo di ñi seen bakkan yékkati ci Habakuk ñaar, te ñoo di janq yu ñàkk xel yi ci Macë 25. Ñoom ñoo di ñi bañ dëgg yu samp tegu gi ci géntug Miller, yi leer fukk yoon gën a leer ca mujj ga (muy tegtal nattu fukki baat bi ak mujj bi ñeel Israyil bu jamono jii), ni ko nattu fukki baat bi ak mujj bi doon tegtal Israyil bu yàgg ba noppi.
We will continue this study in the next article.
Dañuy wóor ci xët wi ci topp ngir yokk sunu gëstu bii.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Noonu Boroom bi ne Musaa: “Ba ñaata la xeet wii di ma merloo? Te ba kañ lañuy gëm ma, ci kaw képp aay firnde yi ma wone ci seen biir? Dinaa leen dóor ak mbas mi, te dindi leen seen cér, ba noppi def ci yaw xeet wu gën a réy te gën a am doole ba ñoom.” Musaa ne Boroom bi: “Su ko defee, waa Misra dinañu ko dégg, ndaxte ci sa kàttan nga génne xeet wii ci seen biir; te dinañu ko wax waa réew mii. Ndaxte dégg nañu ne yaw, Boroom bi, yaa ngi ci biir xeet wii; ne yaw, Boroom bi, gis nañu la kanam ak kanam; ne sa niir taxaw na ci seen kaw; te yaa ngi jiitu leen bëccëg ci ab xàmbu niir, te guddi ci ab xàmbu safara. Léegi nag, su fekkee ne rey nga xeet wii mépp mel ni benn nit, koonu xeeti réew yi dégg sa tur dinañu wax ne: ‘Ndax Boroom bi manul woon yóbbu xeet wii ci réew mi mu giñoon ne dina ko leen jox, moo tax mu rey leen ci màndiŋ mi.’ “Léegi nag, maa ngi lay ñaan, na sa kàttanu Boroom bi mag, ni nga waxe ne: ‘Boroom bi muñ na lool te yërëm na lool; di baal tooñ ak bàkkaaru moytoo, waaye du bàyyi ku tooñ rek; di yóbbu tooñi baay yi ci kaw doom yi, ba ci xeetu ñetteel ak ñeenteel gi.’ Kon nag, maa ngi lay ñaan, baal tooñu xeet wii, ni sa yërmande màggée, te ni nga baale xeet wii dale Misra ba léegi.” Noonu Boroom bi ne: “Baal naa, ni nga waxe. Waaye ci dëgg, ni ma dundee, suuf sépp dina fees dell ak ndamu Boroom bi. Ndaxte nit ñi ñépp gisoon sama ndam ak sama kéemaan yi ma defoon ci Misra ak ci màndiŋ mi, te fi fukki yoon nattu ma, te dégglul sama baat, ci lu wóor dootuñu gis réew mi ma giñoon seen maam ya; kenn ci ñi ma merlool du ko gis. Waaye sama jaam Kaleb, ndaxte am na woon benn xel mu wuute ak moom, te topp na ma ba mat sëkk, kooku dinaa ko dugal ci réew ma mu demoon; te askanam dinañu ko moom.” Nimero 14:11–24.