Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
Ciib Gàbriyel dikk na ci Daniel ci saar bu juróom-ñeent ngir jox ko xam-xam ak déggoo ci ñaari peeñ yi ñu wone woon ci saar bu juróom-ñaar.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Noonu ma xamal ma, wax ak man, ne ma: “Éey Danyeel, léegi ñëw naa ngir may la xel mu leer ak dégg-dégg. Bi nga tàmbalee sa ñaan, ndigal gi génn na, te ñëw naa ngir won la ko; ndaxte yow, ku ñu bëgg lool nga. Kon nag, déggal mbir mi, te seetal peeñ mi.” Danyeel 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
Ngir Daniel man a am xam-xam bi mu soxla, Gabriyel wax na ko mu xam benn ci “mbir mi” ak benn ci “peeñ mi.” “Mbir mi” mooy peeñu waññi santukaay bi ak mbooloo mi ci suuf, te “peeñ mi” mooy peeñu feeñug 22 Oktoobar 1844. Rakku jigéen White itam dëggal na ñaari peeñ yii bi mu nu xamal ne Daniel dafa doon seet a xam njaxlafte diggante njaayum ñetti fukk at yi ak ñaari junni ak ñett téeméeri at yi. Ñetti fukk at yi mooy yi Gabriyel tudde ne “mbir mi,” te “peeñ mi” mooy ñaari junni ak ñett téeméeri at yi. Daniel dafay mel ni “boroom xel yi” ci fan yu mujj yi, ba bi Gabriyel joxe tekkig ñaari junni ak ñett téeméeri at yi. “Boroom xel yi” da ñuy xam “mbir mi” ak “peeñ mi” yépp ci tekkig Gabriyel bi, waaye ñi bon ñi dégguñu ko. Millerit yi xam nañu woon “mbir mi” ak “peeñ mi,” waaye xam-xam boobu dafa nekkoon ci ab digg-dóomu rekk.
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
Ñeent téeméeri at ak juróom-benn fukk ak juróom-ñett yi ñu jagleel woon ngir seetaan, dafa doon jamono ju sampu ci ñeent téeméeri at ak juróom-benn fukk ak juróom-ñett yi ñuy béggante ak kóllëre gi “juróom-ñaari yoon” gi Levitikus ñaar-fukk ak juróom ak ñaar-fukk ak juróom-benn di tegtal. Juróom-ñaar fukk i at yu njaam ga, mooy mbooleem at yi suuf si ñu ko mayuloon mu am noflaayam.
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
Ayub bés ba Kirist di dëggal kóllëre gi ak ñu bare, woon na misaalu jooju xulóo bu kóllëream, ni ko ñaari jamono yu junni ak ñaar téeméer ak juróom-benn-fukk ak juróom benni fan yi teewloo. Bésu waxu yonent boobu xeexoon na ko bant ba, bi mel ni muuy màndarga Yàlla.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
“Lan mooy màndargay Yàlla ju dund, bi ñuy teg ci jë xaajam yi? Moo di benn màndarga bu malaaka yi, waaye du bët yu nit a mana jàng; ndaxte malaaka miy alag war na gis màndargay njot gi. Xel mu am njàng mi gis na ci doom yu góor ak doom yu jigéen yi Boroom bi nangu woon, màndargay kurwaa Kalwaari. Bàkkaaru toj yoonu Yàlla dindi nañu ko. Ñoo sol yéré séet ba, te ñu déggal te am kóllëre ci santaane Yàlla yépp.” Manuscript Releases, volume 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
Ayub fanweeku moome dafa mel ni ñaari jamono yu benn junni ak juróom-ñeent fukk ak juróom-benn at, yu ñu xaajale ci yoonu Dibeer bu atum 538, (mandargu rab wi), bi nga xam ne ca biir moom, jigéen-yàllaadi réew yi, te gannaaw ga paapalite itam, daan nañu takk-ndey saxaar bi ak mbooloom ga ci suuf. Diirub benn junni ak juróom-ñeent fukk ak juróom-benn fan, Kiristoon joxe na seedeem; te gannaawam ci beneen benn junni ak juróom-ñeent fukk ak juróom-benn fan, Kiristoon joxe na seede boobu benn ci ay taalibeem. Diirub benn junni ak juróom-ñeent fukk ak juróom-benn at, Seytaane joxe na seedeem jaarale ko ci jigéen-yàllaadi réew yi; te gannaawam ci beneen benn junni ak juróom-ñeent fukk ak juróom-benn at, Seytaane joxe na seedeem jaarale ko ci paapalite bi.
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
Kóllëre gi, ndax déggadiwaayu Israayil ju yàgg jii, mu nekk woon “xuloo” Yàlla, mooy kóllëre gi nekk ci saraxu Lawiiyiin saar ñaar-fukk ak juróom, bi leeral noppalu suuf si ak joobale ji waroon a màggaloo bes bu ñent-fukk ak juróom-ñeent.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
Te Boroom bi waxoon na Musaa ci tundu Sinayi ne: “Waxal ñi bokk ci Israayil, te nga ne leen: Bu ngeen agsee ci suuf si ma leen di jox, kon suuf si war na sàmm Noppalu Sabbaat bu Boroom bi moom. Juróom-benn at nga wara ji, te juróom-benn at nga wara dagg say garab reseñ, te nga dajale ay meññam. Waaye ci juróom-ñaareel at ba, dina am Sabbaatu noppal bu suuf si, Sabbaat bu Boroom bi; bul ji sa tool, te bul dagg sa tollu reseñ. Li sax boppam ci ngóob ga nga góoboon, bul ko góob; te bul dajale doom-reseñ yi ci sa garab reseñ gu nga bañ a bey; ndaxte mooy atum noppalu suuf si. Te Sabbaatu suuf si dina doon lekk ngir yéen; ngir yaw, ak sa jaam, ak sa jaam-u-jigéen, ak sa surga bu ñu fay, ak doxandéem bi dëkk ak yaw, ak itam ngir sa jur, ak ngir rabu àll yi nekk ci sa suuf; lëpp lu suuf si meññal dina doon lekk. “Te nga wara waññi ci sa bopp juróom-ñaari Sabbaati at, juróom-ñaari yoon juróom-ñaari at; te waxtuw juróom-ñaari Sabbaati at yooyu dina nekk ñent-fukk ak juróom-ñent at. Noonu nga war a tàggat buumub jubili bi ci bésub fukki fan ci juróom-ñaareelu weer bi; ci bésub njotum yàquté, ngeen di liit buum bi ci seen suuf gépp. Te ngeen di sellal atum juróom-fukkel bi, te yégle goreel ci biir réew mi mépp ngir waa dëkkam yépp; dina doon jubili ci yéen, te ku nekk dina dellu ci sa moomel, te ku nekk dina dellu ci sa njaboot. Atum juróom-fukkel boobu dina doon jubili ci yéen; buleen ji, buleen góob li sax boppam ci moom, te buleen dajale doom-reseñ yi ci garab reseñ gu ñu bañ a bey. Ndaxte mooy jubili bi; dina sell ci yéen; dangeen di lekk meññam yi jóge ci tool bi. Ci atum jubili bii, ku nekk dina dellu ci sa moomel.” Lewiit 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
Jëfandikoo bu njëkk ci yonent gu ñaar-fukk ak ñett téeméeri at, ni caayu ayub bés yi Kirist dëggalaloon kóllëre gi, ak ñent téeméer ak juróom ñatt-fukk at yi, moom itam dafa jëfandikoo bu jub ci “juróom-ñaari yoon” yi nekk ci Levitik saar 25 ak 26.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.
Kon nag te xam ne déggal ne, dale ci génnug ndigal ngir delloo ak tabax Yerusalem ba ci Almasi bi, Boroom Kilifa gi, dina am juróom-ñaari ay, ak juróom-benn-fukk ak ñaari ay; yoon wi dinañu ko delloo tabaxaat, ak miir ma itam, sax ci jamono yu metti. Daniel 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
Juróom-ñett waxtu yi tàmbalee ci atum 457 b.c., yóbbu na la ba ci sóobug Almasi bi ci ndox mi, te ba ci tàmbaliinu waxtu wi mu dëggal kóllëre ga, te kooku mooy woon kóllëreg “xulóo” Yàlla. Waaye am na woon benn ayoo ci ay waxtu (ñeent-fukk ak juróom-ñent at), te moom dafa beraloo woon ak juróom-ñett waxtu ya jaarale ko ci wax ji ne: “juróom-ñaar waxtu, ak juróom-benn-fukk ak ñaar waxtu.” Suñu tàmbalee ci atum 457 b.c., dañoo wara fekk ñeent-fukk ak juróom-ñent at, loolu di leer nàññ ci kóllëreg Sarxal yi, saar ñaar-fukk ak juróom, ak ci màggalu Yubile. Ñeent-fukk ak juróom-ñent at yooyu nekkuñu rekk misaalu ay doxalini Yubile, waaye itam misaalu Pentekot, mooy fanweeru fan wi topp ñent-fukk ak juróom-ñent fan yu màggalu ay waxtu yi.
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
Ñaar-fukk ak juróom-ñeent yu njëkk ci ñaari junni ak ñetti téeméeri at yi, ñenti téeméer ak juróom-fukk yi, ak ayu-bés bi ñu dëgëral kóllëre gi, ñépp dañuy jàppandikoo bu baax ak ñaari junni ak juróom téeméer ak ñaar-fukk at yi, ñi nga tegtal ne “juróom-ñaari yoon,” ci Léwítik 26. Bépp mbir ci waxi-profesi bu ñaari junni ak ñetti téeméeri at yi jàppandiku na bu baax ak “juróom-ñaari yoon” yi Adventism bàyyi te baññ ci atum 1863. “Juróom-ñaari yoon” yi misaal la bu kóllëreg jubilee bi, te moo tax itam war nañu seet ni ba ñaari junni ak ñetti téeméeri at yi jeexee 22 Oktoobar 1844, noonu itam la ñaari junni ak juróom téeméer ak ñaar-fukk at yi jeexee ci bés boobu sax, ndaxte Musaa bind na ci Léwítik, saar wi ñaar-fukk ak juróom:
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Te nga jàngalalal juróom-ñaari atum ngir yaw, juróom-ñaari yoon juróom-ñaari at; te diggu bi ci juróom-ñaari jàngalali at yi dina nekk ngir yaw ñeent-fukk ak juróom-ñent at. Noonu nga santaane baaraam bu jubili bi mu riir ci bés bu fukk ba ci weer wu juróom-ñaareel wi; ci bésub njotum bàkkaar gi ngeen di def baaraam bi mu riir ci seen réew mépp. Leviticus 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
Bépp jamono yëngu yonent ci biir ñaari junni ak ñetti téeméeri at yi, dafa jokkoo bu jub ak “juróom-ñaari yoon” yi nekk ci Léwítik 26, boole ci bés bi ñaari jamono yonent yooyu jeexee. Ñaar-fukk ak juróom-ñent at yu njëkk yaa doon firnde liggéeyu tabaxaat ak delloo Yerusalem, te loolu mooy àgg cig matalante bi nit ñi Yàlla génnee Babilon. Kër Yàlla gi weesoon na tabax ba noppi bala ñetteelu ndigal bi, ni itam kër Yàlla gu Milerit yi mataloon na bala malaaka bu ñetteel bi agsi. Waaye gannaaw 457 BK, “mbedd mi” dafa waroon “tabaxaatu,” te “miir mi itam, sax ci jamono yu jafe-jafe.” Naka Alfa ak Omeega, Yeesu mas naa wone mujjug mbir ak njàlbéenu mbir, te gannaaw 22 Oktoobar 1844, Milerit yi dañoo waroon matal “mbedd mi” ak “miir mi,” “ci jamono yu jafe-jafe.”
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
Sœur White jëfandikoo miir gu mag wër Yerusalem ni muy màndargaal yoonu Yàlla, te ci saa si gannaaw 22 Oktoobar 1844, ñi takku ci ngëm dañu leen yóbbu ca kër Yàlla gu kaw ga te xam yoonu Yàlla (miir mi). Ngir xam yoonu Yàlla, boole ci bésu Noflaay bi, ñi doon Millerites dañu leen delloo ca kóllëre Israyil bu yàgg ba. Yeesalaat gu dëgg gu “mbedd mi” mooy yeesalaat gi ñu mataloon ci yoonu ruu, ba ñi doon Millerites delloo ci “yoon yu mag ya” yu Yeremi waxoon. “Jamono yu tiis” yi waroon nekk ci diir bi ñuy samp miir mi ak mbedd mi, waroon nañu a mat gannaaw 1844, te xare bi di dugg booba, moom Xare Sivil bi, te mu tàmbalee léegi ci bés-bés boobu ci taarix boobu sax, mooyoon ndawtalug jamono yu tiis yooyu.
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
Bu ñoo nekkoon ku sell, dinañu jotoon ci atum jubilee bu juróom-fukk, mi nekk misaal bi ci ñiy génne jaam yi, te moom itam dafañu ko tegtaloon ci fanwu juróom-fukk ba Pentekot, fa xibaaru goreel bi di dem ci àddina bépp. Waaye gannaaw 1844, li ëpp ci ñoom bëggul woon leerug Sabat bi; te ci 1863, dañoo itam bañee nangu yëgleb Musaa bi (“juróom-ñaari yoon”), bi leen Eliyaas (William Miller) jottali woon. Maanaam, dañoo dëddu “mbedd mi” (yoon yu yàgg ya) yi ñu waroon delloo taxaw ba dox ci.
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
Yesu dafa di wone mujje gi ci njàlbéef, te bu léebin ñaar-fukk i janq ya delloojee ci fan yu mujj yi, liggéeyu delloo Yerusalem dinaat a am. “Mbedd mi ak tata gi” dees na leen a tabax ci “jamono yu jafe-jafe”. Léegi dinga dugg ci yooyu jamono yu jafe-jafe. 22 Oktoobar 1844 mooy misaal bu taxaw ci ndigalug Dibeer bu bëgg a ñëw laata, ba tax bu “waxtuw yëngu-yëngu bu mag bi,” bu Apokalips 11, agsee, dees na tabax mbedd mi ak tata gi ci jamono yu jafe-jafe. Léegi dinañu xamale yooyu jamono yu jafe-jafe ne ñooy “meral xeeti àddina yi” mi xeex yu Islam yi di gëna rëy a jur.
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
Bi mu doon a leeral li ñu bindoon ba noppi ci mbirum ab “waxtu wu metti,” mu joxe na ab leeral guñu bind ci téere bi tudd Early Writings.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Ci xët 33 am na wax ne: ‘Gis naa ne Sabaa bu sell bi mooy te dina doon miir mi taxaw diggante Israayil gu dëggu Yàlla ak ñi gëmul; te Sabaa bi mooy mbir mu mag mi war a boole xol yi ay santo yu mun Yàlla, yi koy xaar. Gis naa ne Yàlla am na ay doom yu gisul te sàmmul Sabaa bi. Ñoom dañu bañu woon leer gi ci mbirum Sabaa bi. Te bi jamono ju metti ja tàmbalee, Noo fees dell ak Xel mu Sell mi, bi nu génnee di yégle Sabaa bi gën a matal.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ñi gis-gis bi ñu ko joxoon ci atum 1847, ba fekk ne ay doomi bokk yu néew rekk ci bokki Advent yi lañu doon sàmm bésub noflaay bi, te ci ñoom itam ay ñu néew rekk a doon xalaat ne sàmmam am na solo gu doy ngir rëddal diggante nit ñi Yàlla ak way-gëmadi yi. Léegi, matug gis-gis boobu mi ngi tambalee feeñ. ‘Njëlbéenu waxtu jafe-jafe ja,’ ji ñu wax fii, du tektal waxtu wi musiba yi di tàmbalee tuur, waaye ab diir bu gàtt la bu jiitu bala ñu leen di tuur, fekk Kirist nekk na ci kër-yàggu ba sell bi. Ci waxtu woowu, bi liggéeyu muccuy nit ñi di jeex, jafe-jafe dina dikk ci suuf, te xeet yi dinañu mer, waaye dees na leen téye ba baña tere liggéeyu malaaka bu ñetteel bi. Ci waxtu woowu la ‘taw bi mujj bi,’ walla yeesal gu jóge ca kanamu Boroom bi, di ñëw ngir may kàttan baat bu réy bu malaaka bu ñetteel bi, te waajal gaayi Yàlla yi ngir ñu taxaw ci jamono ji ñuy tuuree juróom-ñaar yi musiba yu mujj yi.” Early Writings, 85.
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
Am na “ab diir bu gàtt,” bu jiitu tëju xelub yoon, bi “xeeti àddina yi di nañu mer, waaye dees na leen tere, ba ñu bañ a jëf.” Ci benn waxtu boobu itam “taw bi mujj” dina ñëw. “Meroow xeeti àddina yi,” mandarga la buy feeñ ci Téereb Peeñ mi, sarax 11.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Xeeti yi mer, te sa mer itam na; te jotu néew yi agsi na, ngir ñu àtte leen; te ngir nga may sa surga yi, yonent yi, ak gaayi sell yi, ak ñi ragal sa tur, ndaw ak mag, seen pey; te ngir nga alag ñi di yàq suuf si. Apokalips 11:18.
Sister White comments on this verse.
Rakk bu jigéen White wax na ci wàll bii kàddu.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Gis naa mer ne, mer gu xeeti yi, meru Yàlla, ak waxtu jàkkaarloo ñi dee, ku nekk dafa wéyoo te sore ci beneen, kenn di topp kenn; te itam ne Mixael nekkagul woon ba taxaw, te waxtu metit gu mel ni gannaaw gi amagul mukk, tàmbaliwul woon ba léegi. Xeeti yi léegi dañuy mer, waaye bu sunu Saraxalekat bu Kawe bi jeexalee liggéeyam ci kër gu sell gi, dina taxaw, sol yére yi yoonu feyukaay, te noonu lañuy sotti juróom-ñaari musiba yu mujj yi.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
«Ma gis ne malaaka ñent yi dinañu téye ñent xel yi ba kera Jesu jeexalee liggéeyam ci bérab bu sell ba, te gannaaw loolu ñaari musiba yu mujj yi dinañu ñëw.» Early Writings, 36.
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
“Meral xeeti réew yi” am na tuuti laata ngëneel jéggi, ndaxte li ko topp mooy “meru Yàlla.” “Meru Yàlla” am na bu ngëneel jéggi, te “waxtu jëkkat dee yi” mooy dëggin bu am ci biir junni at yi, te du wax ci jëkkat dee yi mi tambalee woon ci 1844.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
Te gis naa malaaka bu jóge asamaan, yor caabi biir xóot bu amul pekk ak jéngu bu mag ci ay loxoom. Mu jàpp sànni njiit loolu, jiin ja yu mag ya, jiin ju yàgg jii, miy Seytaane ak Ibliis, te mu yeew ko junni at. Mu sànni ko ca xóot ba amul pekk, tëj ko fa, daldi samp ci kawam màndarga ngir mu bañati nax xeeti àddina yi ba junni at yi mat; te gannaaw loolu, war nañu ko bàyyi tuuti jamono. Te gis naa gàngune, ñu toog ci kawam, te jox nañu leen atte; te gis naa ruuy ña ñu dagg bopp ndax seedeel Yeesu ak ndax kàddug Yàlla, ak ña dul sujjóotal rab wi, mbaa ay nataalam, te jotul woon màndargam ci seen kanam walla ci seen loxo; ñooñu dundaat, nguuru ak Almasi biir junni at. Peeñug Yaxya 20:1–4.
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
Àtte bi ñu “jox” gaayi Yàlla yu sell yi, moo xamle ne dinañu àtte ñi bon yi ci biir junni at yi, waaye du ne dees na leen àtte.
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
“Ci biir junni at yi nekk diggante ndekkite bu njëkk bi ak ndekkite ñaareel bi la attekatu ñi bon di am. Ndaw Yàlla Pool jëme na ci attekat boobu ni mbir mu topp njëw ga ñaareel ba. ‘Buleen àtte dara bala waxtu wi, ba ker ba Boroom bi ñëw, moom mi dina feeñal li nëbbu woon ci lëndëm te dina wone ndigal yi nekk ci xol yi.’ 1 Korent 4:5. Daaniyel wax na ne bi Magum Fan yi ñëwee, ‘àtte bi joxees na ko gaayi Selli Yàlla Aji Kawe ji.’ Daaniyel 7:22. Ca waxtu woowu ñi jub di nguuru ni buur te di saraxalekat yu Yàlla. Yowaana wax na ci Peeñ mi ne: ‘Gis naa ay gangune, ñu toog ci kawam, te joxees na leen sañ-sañu àtte.’ ‘Dañuy doon saraxalekati Yàlla ak Kirist, te dañuy nguuru ak moom diirub junni at.’ Peeñu Yowaana 20:4, 6. Ca waxtu woowu la, ni ko Pool waxoon, ‘gaayi sell yi dinañu àtte àddina si.’ 1 Korent 6:2. Ci benn boole ak Kirist lañuy àtte ñi bon, di mengale seen jëf ak téerey yoonu bi, mooy Biibël bi, te di dogal bépp mbir her ci ay jëf yi ñu def ci seen yaram. Gannaaw loolu sédd bi ñi bon war a dékkuñ ci seen njëf lañu leen di nattal; te bindees na ko ci seen tur ci téereb dee bi.”
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
«Seytaane itam ak ay malaaka yu bon yi, Kirist ak nitam dañu leen di àtte. Pool nee na: “Ndax xamuleen ne nun dina nu àtte malaaka yi?” Aaya 3. Te Yuddé itam wax na ne: “malaaka yi ñi aarul seen njàlbéen bu jëkk, waaye bàyyi seen kër, Moo leen denc ci jéng yu dul jeex, ci lëndëm, ngir àtteb bés bu mag ba.” Yuddé 6.»
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
“Buuro junni ci jeexitalam, ndekkitel ñaareel bi dina am. Noonu ñi bon dinañu leen dekkal ci dee, te dinañu feeñ fa kanam Yàlla ngir jëfeel “àtte bi ñu bind.” Noonu nag ki xamle wax ju leer ji, gannaaw ba mu nettalee ndekkitel ñi jub, nee na: “Waaye desit yeneen ñi dee, dunduñu baat mukk ba kera mu nekkni buuro junni bi mat.” Peeñu 20:5. Te Esayi itam wax na, ci mbirum ñi bon: “Dinañu leen dajale, ni ñuy dajale kaso-kat yi ci kàntu, te dinañu leen tëj ci kaso, te gannaaw ay fan yu bare dinañu leen seet.” Esayi 24:22.” The Great Controversy, 660, 661.
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
Kon nag leer na “merloo xeeti yi” mooy “jamono yu tiis” yi di dikk ci àddina bi bala xàll yoon wi tëj; te bu “xeeti yi merloo,” ñu ngi leen ci benn yoon boobu sax tëye leen ba ñu bañ a génn dayo.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“Gis naa ne, merug xeeti yi, meru Yàlla, ak waxtu ba ñuy àtte ñi dee, dañoo wute te beru bu nekk taxawoo ci boppam, benn di topp benn.” Early Writings, 36.
At the time when the “nations are angered,” the latter rain begins to fall.
Ci jamono bi “xeet yi mer,” taw bu mujj bi dafa tàmbali di wàcc.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ci jamono jooja, bi liggéeyu musal miy jeexee, tiis dina ñëw ci suuf, te xeeti àddina yi dinañu mer, waaye dees leen téye ngir bañ a taxawal liggéeyu ñetteelu malaaka bi. Ci jamono jooja, ‘taw bi mujj,’ walla fresal gu jógé ci kanamu Boroom bi, dina ñëw ngir may doole baatu bu réy bu ñetteelu malaaka bi, te waajal gaayi Yàlla yi ngir man a taxaw ci jamono ji juróom-ñaari musiba yu mujj yi di tuuru.” Early Writings, 85.
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
Am nañu ci jamono ju “xeeti àddina yi mer,” waaye ci benn yoon nag “dencu leen te taxawloo leen.” Foofu la Almasi di samp Nguuramam gu ndam ak màggal, ndaxte di na samp Nguuramam ci jamono taw bu mujj bi.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“taw wu mujj mi ngi ñëw ci ñi set te sell—su boobaa ñépp dinañu ko jot ni ko woon bu njëkk.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
«Bu ñenti malaaka yi bàyyi, Kirist dina sas ay nguuram. Kenn du jot taw bu mujj bi lu dul ñi di def lépp lu ñu man.» Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
Ñaari ñaari wax yu jiitu yi nekk ci Early Writings dañuy won ne bu xeeti àddina yi merée, te ci jamono jooju it “téyees leen,” ñent malaaka yi dañuy téye ñent ngelaw yi. Kon nag, merug xeeti àddina yi mooy lu ñu melale ak “ñent ngelaw yi.” Moom itam waxoon na ne ci jamono ji ñent malaaka yi di téye xeeti àddina yu mer yi, tawfex bu mujj bi dina ñëw. Diiru jamono ji tambalee bi tawfex bu mujj bi agsee, te mooyu it jamono ji xeeti àddina yi merée waaye ñu téye leen, dina sax ba ker Michael taxaw, te waxtu nattug nit ñi jeex. Diiru jamono jooju mooy diiru bi muccug nit ñi di tëjjeeku, te moo tax mu melal liggéeyu mujj gu Kirist def ci Barab bu Gëna Sell, mi ñu xàmle ne mooy diiru jamono ji muy walla far sàcci bàkkaaru nit ñi walla seen tur ci téerey àtte yi. Diiru jamono jooju, bi malaaka yi di téye ñent ngelaw yi, mooy waxtu ràññeeku junni ak téeméeri ñeent fukki ñeent war ak ñent.
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
Lislaam bu ñetteelu Musiba moo di kàttan gu “merloo xeeti àddina yi,” te ñetteelu Musiba agsi na 11 Suweŋbar 2001, waaye Lislaam dafa jëkk a “téyeeku.” “Ngelawlu penku” misaal la bu jëm ci Lislaam, te Esayi mu ngi wax ne “ngelawlu penku” mooy “ngelawlu tar,” bi Yàlla di “taxawal” (tere, yandor). Xareb Lislaam dañu ko wone ndaw-ndaw muy jigéen ju nekki ci metitu jur, ndaxte xare la buy gën a yokku, te mu tàmbalee 11 Suweŋbar 2001, ba malaaka bu mag bi ci Peeñu ma 18 wàccee, ni ko màndargaale woon ñàkkalug yàqub yu mag ya ca Nju York Siti.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ndax am na kàddu gi ma waxoon ne New York war naa sellu ak benn ngelaw gu mag gu jóg ci géej? Loolu waxuma mukk. Li ma wax mooy, ba may xooli kër yu mag ya ñuy tabax foofa, étage ci kow étage, ma ne: ‘Anaka ay xew-xew yu tiit doyna yu fay am, bu Boroom bi jóggee ngir yëngal suuf si ak lu metti lool!’ Kon kàddu yi nekk ci Kàddug Yàlla bu Mucc gi 18:1–3 dinañu mat. Yépp aaya 18 ba par ci Kàddug Yàlla bu Mucc gi mooy artu ci li di ñëw ci kaw suuf si. Waaye amuma leer gu matale ci lu aju ci li di ñëw ci New York, lu dul ne xam naa ne benn bés kër yu mag ya fa nekk dinañu daanu ndax ngir dooley Yàlla buy walbati te dellu walbati. Ci leer gi ñu ma jox, xam naa ne alag nekk na ci àddina si. Benn kàddu rekk gu Boroom bi wax, benn laal rekk gu dooleem ju mag, te tabax yu réy yii dinañu daanu. Ay xew-xew dinañu am yu tiitaangeem manunu koo xalaat.” Review and Herald, July 5, 1906.
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
Ciir yi 1843 ak 1850, Islam dañu ko tegtal ni “fas yu ngir xare”. Ci Yennule gi, saar 9, fa ñu wone Islam bu njëkk ak bu ñaareelu Musiba bi, melokaanu Islam mi dañu ko xàmme ci turu buurub Islam.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Te ñoo amoon nañu seen buur, mooy malaakam Këru xóot ba amul àpp, ki turam ci làkku Ebrë Abaddon, waaye ci làkku Gereg Apollyon lañu koy wax. Peeñu 9:11.
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
Bind bi, mooy sarax NENTIYI, ak aaya FUKK AK BENN, di wax ci yoon wu jëmm ci kanam ne, su fekkee ne ñu koy tegtal ci Kóllëre gu Yàgg gi (Ebrë), walla ci Kóllëre gu Bees gi (Gereg), jikko ju Islaam mooy Abaddon walla Apollyon. Ñaari tur yooyu ñépp tekki nañu “yàq ak dee”.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
«Ay malaaka yi di téye ñeenti ngelaw yi, te ñu ngi leen tekki ni fas wu mer buy seet a rëcc ba génn, daldi daw bu gaaw ci kaw kanam suuf si bépp, di yóbbu alag ak dee ci yoonam.» Manuscript Releases, volume 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
Ñaari ngelaw yi mooy fas mu mer mi ci waxu yonent yi ci Biibël bi, te mu ngi wut a rot ba mu génn ci xaalisam. Benn ci melokaan yu yonent yi wax ci fas mu mer mi mooy ne dañoo ko tere, waaye mu ngi wut a rot ngir indi “yàq ak dee” ci kow suuf si bépp.
We will continue to address these subjects in the next article.
Dina jottali waxtaan ci mbir yii ci article bi ci topp.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Yaa ngi yàkkam ne nit ñi Yàlla moom dañoo am xel ci alag gu mag, gu nekk ci kanamu réew yu bare lool, te léegi baax nañu ci jaamu xërëm! Waaye ñu bare ci ñi war a yégle dëgg, dañuy tuumaal ak daan seeni bokk. Bu dooley soppeeku Yàlla dikkée ci xol yi, soppeeku gu wér dina am. Nit ñi duñu am bëgg-bëggu xaste ak tas. Duñu taxaw ci bérab bu tere leer gi fenk ci àddina si. Seeni xaste, seeni jiiñ, dinañu jeex. Kàttani noon yi dañuy dajale ngir xeex. Xeex yu tar yaa ngi ci sunu kanam. Dajeleen, samay bokk yu góor ak yu jigéen, dajeleen. Lëkkaleek Krist. ‘Bu leen waxee: Ab boole,... buleen ragal seen ragal, te buleen tiit. Sellal-leen Boroom ga bu Kàttan yi moom ci boppam; moom na doon seen ragal, moom na doon seen tiit. Te dina nekk ab dëkkitu sell; waaye moom dina nekk doj wu ñuy tëbb ak xeer wu bàyyi nit ñi daanu ngir ñaari kër Israayil yi, ak sëbu ak fiir ngir waa Yerusalem. Te ñu bare ci ñoom dinañu tëbb, daanu, dammiku, te ñu jàpp leen ak fiir, ñu nangu leen.’
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Àddina mooy ab teyaatar. Aktëër yi, di ay dëkkandoom, ñu ngi waajal ngir def seen wàll ci mujj ga gëna màgg ci drama bi. Yàlla dees na ko gisatul. Ci biir mbooloo yu bare yi ci nit ñi amul benn bennal, ludul bu góor ñi boole seen bopp ngir matal seen bëgg-bopp yu ñuy sàkku. Yàlla mu ngi xool. Njariñam yi mu waral ay mbir ci ay nitam yu ko dëddu dinañu am. Àddina joxeeful ci loxo nit ñi, doonte Yàlla may na, ngir ab diir, ñaari doxalin yu jaxasoo ak yàqute ngir ñu am kàttan. Ab kàttan gu jóge suuf mu ngi liggéey ngir indi jéego yu mujj yi, yu gëna màgg, ci drama bi,—Seytaane di ñëw ni Kirist, tey jëfandikoo lépp lu man a nax ci njubadi, ci ñi di boole seen bopp ci kumpay gu sutura. Ñi di jébbalu coono bu boole seen bopp, ñu ngi def ay pexe yu noon bi. Sabab bi dina topp ak ay njariñam.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Njàlbéen gi agsi na lu tollookam. Jaxasoo fees na addina, te tiit bu réy dina daldi ñëw ci nit ñi. Mujj gi jege na lool. Nun ñi xam dëgg gi war nanu waajal sunu bopp ci li nar a daldi xew ci kaw addina ni kemtaan gu réy buy bett nit ñépp.” Review and Herald, 10 Suwe 1903.