The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Peru William Miller ci gis ci xelam bi, dinañu leer fukk yoon gën a leer niki noone ci jaar-jaari Milléristes yi. Xam-xam bi Milléristes yi amoon ci xamle bi yokk a woon ci seen jamono, juboon na, waaye matul woon. Bu ñu teggee seen dégg-dëgg ci benn toftale taariix bu gën a jub, day wone ay nees gën a tar, ndaxte du yomb rekk yaatal dëgg-yoon yi ci waxu yonent yi, yi jewels yi di tegtal, waaye itam day jur nattu gi ñeel fukki janq yi ci mujjug àddina si. Xam-xamu Milléristes yi, ñu ngi koy tegtal ci ñaari kaart yu njëkk yi (1843 ak 1850). Ñaari kaart yooyu yépp dafa doon matalug tërali yi ñu waxoon ci ñaareelu saarub Habakkuk, te li di ne kaart yooyu doon nañu matalug Habakkuk, ak itam ne noonu dëgg yi la woon dëgg yu sampu Adventisme, Noonu la leen Xelum Waxu Yonent bi jëfandikoo ngir xamle.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Xam-xamu benn yu néew ci dëgg yu taxawal yi yokku na ci ndam, ba ñu gindi Milerit yi ci xam-xam bu jëm ci bérab bu sell bi ci asamaan ak dëgg yi aju ci bérab bu sell boobu, gannaaw naqar gu mag gi ci 22 Oktoobar 1844. Waaye jëmmu Adventism bi dugg ci nekkinu Laodise ci 1856, ak bañam bu mujj ci “juróom-ñaari yoon yi” ci 1863, indi na leen ci màndiŋu Laodise. Gannaaw at yu 1850 yi, amul benn dëgg bu am solo bu Adventism joxe. Su fekkee nga ne wax jooju amul dëgg, kon waxal lu tax mu baaxul.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Millerit yi amoon nañ ci seeni déggoo bu jëm ci Daniyel ñaar, waaye seen xam-xam dafa yemoon. Adventisme mosul jaar yeneen lu gën xam-xamu Millerit yi. Tey, man naa gis juróom-ñett ci nguuru yi ñu teewal ci Daniyel saar ñaar, ni it sembolisme bi jëm ci Daniyel miy ñaan ngir xam kumpag Nebukadnetsar ci géntam. Kumpa googu dafa teewal kumpa bu mujj bi ci waxu Yàlla, (profet yépp a ngi jox xamle bés yu mujj yi), te kumpa bu mujj bi ci waxu Yàlla mooy li Yowaana wax ne mooy Peeñug Yeesu Kirist. Kumpa googu ñuy ubbi dëggam su “waxtu wi jegesi na,” tuuti laata xeetu àtte bi tëj, te léegi a ngi ubbeeku ngir ñi tann a gis.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Xam-xamu Millerite ci nekk ci téereb Daniel ci mbirum “bës bu nekk” mi, waxu xel mu Sell mi wone na ne dafa jub; waaye ci atum 1901, Adventism tàmbalee yoonu bàyyi dëgg gu fés giy taxaw ci njàlbéen ga, te ba ci ati 1930 yi Adventism delluwaat na ca xalaatu Protestaan yu yàgg ya, te moom dafa wax ne “bës bu nekk” mi day tekki benn wàll ci liggéeyu Kirist ci kërug Sell gi. Xalaat woowu Seytaane, ni ko Noow gi ci Kàddug Yonent bi waxe, jóge na ci “malaaka yi ñu dàqoon asamaan.” Léegi, xam-xamu Millerite bu jub ci “bës bu nekk” mi man naa gis ne du rekk màndarga xërëmkat gu ñëwul ci Yàlla, waaye itam mooy màndargay fippu Adventism, miy indi nax gu dëgër gi ci kaw ñi bëggul dëgg gi.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Ñi doonkat yu Millerit yi, ñu gindiku ci bés bu jub ngir jeexitalu ñaari junni ak ñetti téeméeri at yi, te Adventism bi, ci gaaw gi gannaaw Réccu gu Mag ga, xamoon na leer gu yokku, gu bokk ak kóllëre googu; waaye ndax seen bañ “juróom-ñaari yoon yi,” li dale ci 1856 ba 1863, te sax ba tey jii, gisuwuñu benn leer gu yokku ci njàngale gi ñuy wax ne mooy seen doxalin bu njëkk ak seen fondamaaŋ. Tey jii, “juróom-ñaari yoon yi” man nañu a gis, (ci ñi bëgg a gis), ne ñu bokk nañu bu baax ak bépp diiru waxtu ci kóllëre gu ñaari junni ak ñetti téeméeri at yi.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Ñetti ñaar-fukk ak juróom-ñent at yi njëkk tegu nañu ci wàllu setub suuf si di am benn yoon bu juróom-ñaareel at, te loolu di baamtu juróom-ñaari yoon. Ñetti téeméeri ak juróom-fukk at yi dañuy tekkiwul rekk ab jamono ju nattu ngir Israayil gu yàgg ga, waaye itam dañuy wone ñaata at la ñàkk dégg ndigalu bàyyi suuf si mu noppaliku dina dox, ngir dajale juróom-fukk at yu mat, yi suuf si teree noppaliku; te loolu mooy jamonoy njaamug jàppaleg boobu sax. Ayu-bés bi Kirist taxawal kóllëre ga, tabax nañu ko ci ñetti at ak genn-wàll ba ci bant ba, ak ñetti at ak genn-wàll ginnaaw bant ba. Ci ayu-bés boobu, Kirist moo doon dajale nit ñépp, ndaxte moo wax ne bu ñu ko yékkatee, dina dajale nit ñépp.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Léegi mooy àtteb àddina si: léegi it buuru àddina si dinañu ko sànni. Te man, su ma yékkatee jógé ci suuf, dinaa woo nit ñépp ci man. John 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Ñaar fukki téeméeri juróom-ñent ak ñaar-fukk yi (2520) yi Kirist dëggalale kóllëre gi te dajale nit ñi ci boppam, dafay tektal at yu fukki téeméeri juróom-ñent ak ñaar-fukk yi (2520) yi Yàlla tasaaroo xeetam buy moytu, ndax xuloo gu aju ci kóllëreem. “Juróom-ñaari yoon yi” ñi amal ci kaw nguurug bëj-gànnaaru Israayil, dañuy tektal tasaaroog fukki téeméeri juróom-ñent ak ñaar-fukk at yi (2520) mi tàmbalee ci 723 BC te jeex ci 1798. Atum 538 moo xàjjale ñaari jamono yooyu, te jur ñaari jamono yu toppante yu junni ak ñaar téeméer ak juróom-benn-fukk at (1260). Jamono jëkk ja di tektal nootug kër Yàlla ak mbooloo mi ngir réerug bokk-pagan, te ñaareel bi di tektal nootu gi papaas bi amal.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“Juróom-ñaari waxtu yi,” di at ak fanweer yu mat ñaar junni juróom-ñent téeméer ak ñaar-fukk (2520) ci kaw nguur gu bëj-gànnaar gi, te tàmbalee woon ci 677 b.c., te jeex ci 1844, dafa jeexoon ci 22 Oktoobar 1844. Loolu mooy misaal bu yoon wi duggal ci kóllëre gi, te mu tëjjee ak liñu woolu turu bég-gàcce gi, bi waroon a ñu wol ci Bésu Faraladi bàkkaar yi. Bésu Faraladi bàkkaar yi bu antiitypik bi, bi tàmbalee ci 22 Oktoobar 1844, dafay tegtal diir bu ñu tëral. Mooy diiru Àtteb Seetlu bi, te ci boobu diir, war nañu a wol turu bég-gàcce gi bokk ak wàll wu sell wi aju ci juróom-ñaari sédd.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Waaye ca fan yi baatub malaaka juróomeel-ñaareel bi, bu tàmbalee wol, kumpag Yàlla di na mat, ni ko mu xamaloon ay jaamam, yonent yi. Peeñu gi 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Li ñu jaara ci buuxug trompet bu juróom-ñaareel bi, bi tàmbalee ci 22 Oktoobar 1844, dafay tegtal Trompetu Jubile bi ci séq su sell si nekk ci juróom-ñaari wàll, ni ko Tereb Leewi, saar 25, waxee. Millerit yi, ci mujj, dañoo nekkoon ci dëgg ci waxtu xayma gi ci yégleb at yu ñaar-fukk ak ñett téeméer, te Adventism dégg na ci gën a bari ndam li ci gannaaw Réccu Bu Mag bi, waaye “jewel” bu Miller bi ci jamono ju at yu ñaar-fukk ak ñett téeméer, tey day leer fukki yoon gën a leer. Bépp melokaanu waxi-yàlla gu ci juróom-ñaari jamono yi, yi tegu ci biir jamono ju at yu ñaar-fukk ak ñett téeméer, am na jëfandikoo gu jub ci waxi-yàlla ak at yu ñaar-junni juróom téeméer ak ñaar-fukk ( “juróom-ñaari yoon” ), ci saar yi 25 ak 26 ci Tereb Leewi.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Way-toppkat yi dañoo bañ waxi Protestante yu xosi ak Katolik yi ne “sacc yi ci sa ñoñ”, yi “yékkati seen bopp”, te “daanu”, mooy misaal bu Antiochus Épiphane; te dañoo nekkoon ci dëgg. Xam nañu te aaroon nañu dëgg gi ne, ci kàddu yàggle Yàlla, Rooma lañuy tektal ni mooy “sacc yi ci sa ñoñ yu taxawal peeñ mi”, waaye du benn buur bu Sirii bu kenn xamul te amul solo ci taarix bi, moom mi taxawal peeñ mi.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Tey, ay teolog yu Adventiste di jàngale ne “sàcc yi ci sa askan wi” mooy Antiokhus Epifaanes. Tey itam, waxtaan wi ci jaar-jaaru Millerite moo doon tektal ne askanu kóllëre gu njëkk, ñi ñuy wéy ci seen wetu, xamoonuñu te mënuñu woon a xam peeñ mi (te loolu sax ndàkk ci deggoo gu jub ci “sàcc yi ci sa askan wi”), léegiit ñiiy dellu di ko waxaat mooy askanu kóllëre gu njëkk, ñi ñuyaat a wéy ci seen wetu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Fu am gis-gisul amul, nit ñi dañuy yàqu; waaye ki sàmm yoon wi, barkeel nga ci moom. Kàddu yu xelu 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Millerite yi jàngale woon ci njub ne ñaari junni ak juróom-ñaar fukk ak ñaar fan ak benn at yi (“juróom-ñaar ñaari yoon”), ci Leviticus ñaar fukk ak juróom-benn, mooy waxu yoon wi gëna gudd te mujj ci Biibël bi; waaye Adventism bu Laodice ci 1863 dàqoon na “xónq” boobu, te tey dees na gis, (ñi bëgg a gis moom), ne du sax rekk ne Millerite yi dañoo jub ci ràññee “juróom-ñaar ñaari yoon” ni waxu yoon wi gëna gudd ci Biibël bi, waaye itam ne “mbugël mi”, mooy merum Yàlla, amoon na ci kaw nguur gu bëj-gànnaaw ak gu bëj-saalum yu Israayil ñoom ñaar.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Tey, jeexital yu wuutu yu ñaari mer yooyu te téereb Daniel wax ci moom (ni yeneen yonent yi itam di ko waxe), man nañu a gis ne ñoom ñaar ay bookend lañu (bu jëkk ak bu mujj) ci ab diirub ñeent-fukk ak juróom-benn at, ba Kirist sampé kër-yàlla gu Millerite gi, ni ko fésalee ci ñeent-fukk ak juróom-benn fan yi Muuse nekkoon ca tundu ga ngir jot ndigal yi ñuy taxawal tabernaakal bi ci màndiŋ mi; ak itam ci ñeent-fukk ak juróom-benn at yi Herod defarewaatée kër-yàlla ga, yi Farisen yi fawe woon ci seen waxtaan ak Kirist ci mbirum ne moom dina “dekkiwaat,” jaarale ko ci sellalug ab kër-yàlla gu “yàqu” woon ndax jaaykat yi ak soppekat xaalis yi, ak itam ci dekkiwaatug këram gu nit, gi ñu bind ak ñeent-fukk ak juróom-benn kromosom. Tey, dëgg yu saxal yi yu Millerite yi baax nañu ni ba noppi, waaye léegi ñoo gën a xóot fukki yoon.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Tey, ñi bëgg gis, man nañu gis ne bi Kirist feeñalee boppam ni Palmoni (Kilifa-kat bu Yéem, walla Kilifa-kat bu Kumpa yi) ci saar bu fukk ak ñett baat bi, ci saraxal Daniel juróom-ñaar, dafa doon wone jokkoo bi nekk diggante benn peeñu gu mel ni muy tegtal jamono ju ñaar-fukk ak ñett téeméeri at ak beneen peeñu gu mel ni muy tegtal ñaari junni ak juróom téeméer ak ñaar-fukk at. Buñu xammee jokkoo bu nekk diggante ñaari jamono yu yonent yi, man nañu gis ne ñooñu ñaar dañoo lëkkaloo bu baax ak junni ak ñaar téeméer ak juróom-fukk at yu nguuru papoos bi, te loolu itam dafa lëkkaloo ak junni ak ñaar téeméer ak juróom-ñent-fukk at yi nekk ci Daniel fukk ak ñaar, ak itam junni ak ñett téeméer ak ñett-fukk ak juróom at yi nekk ci benn saar boobu.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Amna ay yeneen jokkute yu gëna xëcc ci diggante jamonoy wax yu yonent yi te ñu jappale ak ñaari peeñ yu aaya fukk ak ñett ak fukk ak ñeent yi nekk ci Daniel juróom-ñett, waaye ñi bëgg a gis rekk a leen xam. Waaye tey, weesu jokkoo yi am ci bépp waxtu yu ñu boole ci ñaari peeñ yooyu, li nu feeñal mooy turu Palmoni (Ki Yéeme ci Wax Jàŋale, walla Ki Jàng Mbóot yu Nëbbu). Millerites yi dañoo nekkoon ci dëgg ci ñaari aaya yooyu, waaye seen xam-xam dafa yamoon; te tey Adventism mi nekk na rekk ci lëndëm gu mat te yàgg.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Taxawleen te jaaxle; yuuxuleen te jooy: dañuy màndi, waaye du ci biiñ; dañuy yëngatu, waaye du ci naan bu tar. Ndaxte Boroom bi sotti na ci yéen xel mu deepp te yeb, te ubbiwul seeni bët: yonent yi ak seeni kilifay gis-gis, mu muur leen. Te peeñug lépp nekk na ci yéen ni kàdduy téere bu tëj, bi nit ñi jox kenn ku jang, naan ko: “Jàngal ma lii, maa ngi lay ñaan”; mu ne: “Manuma ko, ndaxte tëj na.” Te ñu jox téere bi itam kenn ku xamul a jàng, naan ko: “Jàngal ma lii, maa ngi lay ñaan”; mu ne: “Xamuma a jàng.” Esayi 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Seriñu White waxe ne ñu joxoon William Miller “leer gu réy” ci téereb Peeñ gi, waaye xam-xamam ci ay saar yu ñuy wax ñaari fukk ak ñaar, fukk ak ñett, fukk ak juróom ñaar ak fukk ak juróom ñett ci Peeñ gi, ci dëgg-dëgg, nekkoonul lu jub. Xam-xam yooyu yu jubul amuñu fa ñu leen teewal ci ñaari kërta yu sell ya, waaye li ñu teewal ci téereb Peeñ gi, saar bu juróom-ñent, mooy “xarala” bi di ne Islam dafa teewal ci biir ñetti Njàqare yi.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Waarekat yi ak nit ñi dañoo xool téereb Révélation bi ni lu ëmb te amul solo ni yeneen cér yi ci Mbind mi Sell mi. Waaye gis naa ne téere bii mooy dëgg-dëgg ab révélation buñ joxe ngir njariñ wu jagleel ñi war a dund ci fan yu mujj yi, ngir gindi leen ci xam seen taxawaay bu dëgg ak seen warugar. Yàlla jubluwaat na xel mu William Miller ci waxi yonent yi te jox ko leer gu réy ci téereb Révélation bi.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Waxiin “leer gu mag” ci mbindum Nijaay White am na solo lool. Miller deggoon na kërk yi, màndargay yi ak buuxaayi liir yi ci Kàddug Yàlla bu Révélation, ndaxte malaaka yu sell yi “jubal nañu xelam” ci mbir yooyu. “Leer gu mag” gañu joxoon Miller dañu ko tegtaloon ci ñaari taabal yu sell yi, te dëgg-dëggi njàngale yi nekkoon “leer gu mag” dañu leen won ci ay gémm. Adventism joxees na ko “leer gu mag” googu, te mu tàmbalee muur ko ak ay gémm yu naxare daldi tàmbali ci atum 1863. Jéego “leer” mooy ne “leer” mooy li Kirist di jëfandikoo ngir àtte nit walla askan.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Du ñu yem ci ne “leer” rekk moo di àtte nit ñi, waaye itam “leer” ga ñu manoon a am su ñu ko bañul woon a weddi (ni ñu ko defee ci atum 1856, muy benn rekk ci ñaari misaal yu bare). Beneen mbir mi ñu boole ak “leer” mooy ne, “leer” gu ñu bañ a nangu day jur tolluwaay bu méngook lëndëm. Adventisme dafa bañ a nangu te daan a sutura “leer gu mag” gi Yàlla jox Miller, te loolu mooy li tegu ci doxalini Adventisme.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ki gis lu mën a gis lu sutuur bi, te jàng xol nit ñépp, wax na ci ñi amoon “leer gu réy” ne: “Ñoom sonnuñu te yéemuñu ndax seen tolluwaay gu yoon ak gu xel mu sell.” Waaw, ñoo tann seen yoon yu seen bopp, te seen ruu bànneexu ci seen yëf yu araam. “Man itam dinaa tann seen réer gu mën a nax, te indi seen ragal ci seen kaw; ndax bi Ma woowee, kenn tontuwul; bi Ma waxee, dégluñu; waaye def nañu lu bon ci samay bët, te tann li Ma bànneexul.” “Yàlla dina leen yónnee nax gu tar, ngir ñu gëm fen,” ndaxte “nanguwuñu bëgg-bëggu dëgg ngir ñu mucc,” “waaye dafa neex leen njubadiadi.” Esaïe 66:3, 4; 2 Thessaloniciens 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Jàngalekat bu asamaan bi laaj na ne: ‘Lan moo gën a doole ci naxte xel nit, bu dul melokaanu ne yéen ngi tabax ci fondamaŋ bu jub, te Yàlla nangu na seeni jëf, fekk ci dëgg-dëgg yéen ngiy def lu bare jaarale ko ci politig adduña, te ngiy bàkkaar ci Yowa? Éy, naxte gu réy la, ngelaw gu rafet a rafet la buy yóbbu xel yi, bu nit ñi “xamoon nañu dëgg bi benn yoon,” jàppe melow ragal Yàlla ni mooy ruu ak kàttanam; bu ñu defe ne ñoom kuykuy lañu, ba yokku ci alal te soxlawuñu dara, fekk ci dëgg-dëgg soxla nañu lépp.’” Testimonies, volume 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodicee, gi Advantisim doon nekkoon ci atum 1856, mooy tegtal ñi ñu joxoon benn “leer gu réy,” waaye ñoom dañuy jëm ci jot “nax gu tar ga” gi ci Ñaareelu Tesalonik 2, fekk saa su ne dañuy gëm ne fondmaa bu dul dëgg bi ñu tabax ak dugal xaalis yu ngistal ak per yu ngistal, yàlla moo ko dogal; waaye ci dëgg-dëgg, fondmaa la bu ñu tabax ci suuf su weesu. Advantisim mooy “ab kërce bu amoon leer gu réy, seede yu réy,” waaye mooy “ab kërce” buy wacci “bataaxal bi Boroom bi” “yonnee woon,” te gannaaw loolu mu jot “wax yu ëpp solo te xelul, ak xalaat yu dul dëgg ak teyori yu dul dëgg.”
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
«Jaamkat yu selliñ Yàlla dañuy taxaw ci kanam Yàlla. Ñu ngi màggal Kirist ak yàlla bii àddina ci benn noflaay. Ndaxte, doonte ñuy wax ne ñu nangu nañu Kirist, dañuy jàpp Barabbas, te seen jëf di wax: “Du kii, waaye Barabbas.” Na képp ku jàng saar yii moytu. Seytaane réy na boppam ci li mu man a def. Mu ngi foog ne dina tas booloo gu Kirist ñaanoon ne na am ci ay mbooloom. Mu ne: “Dinaa génn, nekk ruu ju fen ngir nax ñi ma man a nax, ngir ñu xaliñ, daan, te wëlbët dëgg.” Bu ñu teeru doomu naxe ak seed bu dul dëgg ci “ab kërceen gu amoon leer gu réy,” firnde yu réy, kon kërceen googu dina bañ bataaxal bi Boroom bi yónnee, te nangu wax yu gëna xelalul, ak ay njort yu dul dëgg ak ay njàngale yu dul dëgg. Seytaane dafa ree seen ndof, ndaxte xam na lan mooy dëgg.»
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Ñu bare dinañ taxaw ci sunuy pulpit, yor lëmpu yonent bu dëggul ci seen loxo, bu ñu taalale ci lëmpu Saytaane gu safara su réy. Su ñu sàmm xel yu am sikki-sàkka ak ngëmadi, ñi di way-jàngalekat yu takku dinañu leen dindi ci nit ñi di foog ne xam nañu lool. ‘Bu nga xamoon,’ la Kirist wax, ‘yaw itam, te bu xewoon sax ci sa bés bii, mbir yi jëm ci sa jàmm! Waaye léegi nëbb nañu leen ci sa bët.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Waaye, ndomboxoo bu Yàlla taxaw na bu dëgër. Boroom bi xam na ñi bokk ci moom. Topkat bu sell bi warul am genn naaféq ci gémmiñam. War na nekk ku leer mel ni bës bi, mu féex ba mucc ci bépp sobéefub lu bon. Ngir liggéeyu ndaw yi bu sell ak mbind mi bu sell dina nekk doole ngir melax leeru dëgg ci xeetu nit ñii yu jubadiwul. Leer, yéen bokk yi, gën a bari leer la nu soxla. Wol liif ci Siyon; yëgle tàggat ci tundu sell bi. Dajeleen mbooloom Boroom bi, ak xol yu sell, ngir dégg li Boroom bi di wax ay nitam; ndaxte yokk na leer ngir ñépp ñi koy dégg. Nañu sol seen jumtukaay te waajaliku, te ñu yéeg ca xeex ba—ngir dimbali Boroom bi ci kanam ñi am doole. Yàlla boppam dina liggéeyal Israayil. Bépp làkk wu fen dina noppi. Loxo malaaka yi dinañu daaneel pexey nax yi ñuy sos. Tataayu Saytaane duñu mas a not. Ndàmpte dina topp yëgleb malaaka bu ñetteel bi. Naka ni Kilifag mbooloom Boroom bi daane na tataayi Yeriko, noonu itam askanu Boroom bi yiy sàmm ndigalam dinañu not, te bépp doole buy weddi dinañu daanu. Bu benn bakkan ñaawlu surga yi Yàlla ñi ñëw ci moom ak yëgleb bu jóge asamaan. Buleenati seet sikk ci ñoom, di wax ne, ‘Ñoo gën a dëgër ci seen wax; dañuy wax loolu ak doole ju bare.’ Mën nañu wax ak doole; waaye ndax du soxla? Yàlla dina def ba noppi déggkat yi yiw, su fekkee ne dégguñu baatam walla yëglebam. Dina yedd ñi di weddi kàddug Yàlla.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
«Seytaane def na lépp lu man a nekk ngir dara du dugg ci sunu biir, ci sunuy nit, ngir yedd nu, yox nu, te di nu dénk nu bàyyi sunuy réer. Waaye am na nit ñu yónnee, ñuy yékkati gaalug Yàlla. Am na ñenn ci sunu biir ñuy génn, te dootuñu yékkati gaal gaatul. Waaye yooyu mënuñu tabax tata yu tere dëgg; ndaxte mooy dem jàll te di yéeg ba ci mujj. Ci jamono ji weesu, Yàlla taxawloo na góor ñi, te ba léegi itam am na góor yu jot waxtu, ñuy xaar, ñu waajaloo ngir def li Mu leen santaane—góor ñuy romb téere yi nekk ni miir yu ñu sol ndoxor bu ñàkk doole. Bu Yàlla tegée Xeluam ci nit ñi, dinañu liggéey. Dinañu yégle kàddug Boroom bi; dinañu yékkati seen baat ni trompet. Dëgg du wàññiku, mbaa mu ñàkk kàttanam ci seen loxo. Dinañu won nit ña seeni bàkkaar, te kërug Yàqub ay bàkkaaram.» Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Jàppale màndarga Seytaane bi ci “bés bu nekk” ni mu doon màndarga Kirist mooy màggal “Kirist ak yàlla àddina sii ci benn noflaay. Ndaxte doonte ne ci wax rekk lañuy nangu Kirist, dañuy jëkk Barabas, te ci seen jëf lañuy wax ne: ‘Duun kii, waaye Barabas.’” Dëgg yi ñu teewal ci géntug Miller ni “xarala yu wert”, te itam ñu leen won bu baax ci ñaari xàjja yu sell yi, mooy “leer gu mag gi”, gi ñu mayoon Miller, te Adventism bañ na ko.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Ñoom nañu ne dañuy màggal Almasi ak màndarga buy Satan, te di wax ne dañuy taxaw ci fondaasiyoŋu Yàlla, fekk mooy ab fondaasiyoŋ bu fen buy indi réer gu tar ci ñépp ñi taxaw ci kaw jëfandikukat gu ñàkk solo gi ci njàngale bu baaxul boobu. Amul dara lu bees ci suufu jant bi, te Israayil bu jamono bi dafa dox rekk ci tànk yu wax ci waxu yonent yi, yi Israayil bu yàggoon doon jaar.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
« Benn yenn mbir diis sama xol buy metti: mooy ñàkk bu réy ci cofeelug Yàlla, gi jàppoon nañu ne ñàkk na ndax bañ a sax ci leer ak dëgg, ak itam ndigalug ñi nekkoon ci liggéey bu yëngu, ñoom ñi, ci kanamu seede yu dalee ci kaw seede, jëfandikoo seen dooley ngir weddi liggéeyu yëgle bi Yàlla yónni. Maa ngi leen di jubbanti ci xeetu Yawut ya te laaj: Ndax nuy bàyyi sunuy bokk ngir ñu jaar ci benn yoonu bañ gu gumba, ba ker ba ngoonu jéexee? Su fekkee amoon na askan wu bëggoon dëgg ak taxawu yu wóor te jub, ñi dul noppi, ñi di wax guddi ak bëccëg, di yëgle artuwi Yàlla joxe, mooy Adwantist yu bésub juróom-ñaareel bi. Ñi amoon leer lu réy, barkeel yu baax, ñi, ni Kapernawum, yékkëtaloon na leen ba asamaan ci mbiru yelleef, ndax dinañu, ndax seen bañ a jëfandikoo ko, bàyyiku ci lëndëm gu méngoo ak rëyug leer gi ñu joxoon? »
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Damaa bëgg a ñaan sunuy bokk yi di dajaloo ci General Conference bi, ngir ñu dégg ndigal bi ñu jox Laodise yi. Anaaka xaalisug gumbaam gu ñu nekk ci! Mbiri mii yégle nañu leen ko baat ak baat, waaye seen ñàkk doole ci seen xaalisug xel mu sell jotul woon ci metit gu xóot te tar ngir jur coppite. ‘Yow, dangay wax ne, Man ku bare laa, te am naa alal yu bari, te soxlaatu ma dara; te xamoo ne yaa ngi nekk ku bon, ku yërëm, ku ñàkk, ku gumba, te rafetul dara.’ Bàkkaaru nax bopp moo nekk ci sunuy mbooloy jàngale yi. Dundu diiney ñu bare dafa nekk fen.” Manuscript Releases, volume 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
« Kapernawum » mooy dëkk bi Yeesu tànn ngir nekk dëkkam.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
«Ca Capernaum la Yeesu daan dëkk ci diggante yooni tukkiam yi muy dem ak dellu, ba tax ñu xam ko ne mooy “saxaaram bu boppam.” Dafa nekkoon ci géeju Galile, te jege ci wetu xuru bu rafet bi ñuy wax Gennesaret, su fekkee sax ne nekkoon na ci kawam.» The Desire of Ages, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Kirist tànn na Kapernawum ni mucc ko mujj Yerusalem bu yàgg.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Te ci doom doom benn baat, ngir maam Daawuda, sama jaam, am leer gu sax ba tey ci sama kanam ci Yerusalem, dëkk bi ma tànn ngir samp sama tur fa. 1 Kings 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Kirist tànn na Adventisme di dëkkam ci atum 1844, te ci 1863, Adventisme defaat na dëkk bañu wax “Jeriko”, muy melokaanu dallu gu Laodise ak barele. Ni mu deme woon ak Israyil bu yàgg ba, noonu it ak Israyil bu jamono jii. Adventisme gëm nañu ne ñoom ay waa dëkku Yàlla bu xëy, waaye dañu bañ “leer gu mag” gi jox firndeel gu waa dëkk. Ni mu mel ni Silo ci jamonoy Eli, Hofni ak Fineyas, Adventisme dinañu leen àtte ci ni “leer gu mag” gi ñu amee won yoon ngir jot ci moom.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Ci biir doom yi ñuy wax ne ay doom Yàlla, ndank-ndank lañu won muñ, baat yu metti yu bari lañu wax, te ñaari xasoo yu bari lañu génne ci kaw ñi bokkul ak sunu ngëm. Ñu bare xool nañu ñi bokk ci yeneen jàngu yi ni ay bàkkaar-kat yu mag, waaye Boroom bi du leen gis noonu. Ñi di xool noonu ci kaw mboolooy yeneen jàngu yi, war nañu toroxlu ci suuf ndoxal loxob Yàlla gu mag gi. Ñi ñuy daan may nañu amoon tuuti leer, ak tuuti yoon ak barkeel. Suñu amoon leer gi ñu bare ci sunuy mbooloo yi am, kon man nañu woon jëm kanam gën a gaaw lool, te won seen ngëm àddina si gën a baax. Ci ñi di réer ci seen leer, teewul di dox ci biiram, Kirist nee na: ‘Waaye maa ngi leen koy wax, bésub atte ba, Tirus ak Sidon dina leen gën a yombal moo gën yeen. Yow Kafarnawum [Adventist yu bésub noflaay, ñi am leer gu mag], yaw mi ñu yékkati ba asamaan [ci fànnug barkeel], dinañu la wàcce ba safara: ndaxte su koon jëf yu mag yi ñu def ci yaw defees na leen ci Sodom, mu doon sax ba tey jii. Waaye maa ngi la koy wax, bésub atte ba, réewu Sodom dina gën a yombal moo gën yaw.’ Ca waxtu woowu Yeesu tontu ne: ‘Maa ngi lay sant, Baay, Boroom asamaan ak suuf, ndax nga nëbb yii ci boroom xam-xam ak boroom xel [ci seen gis-gis bopp], te nga feeñal leen xale yi.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
« Te léegi, ndax nag yéen def ngeen jëf yii yépp, keroog Boroom bi wax na, te waxoon naa ak yéen, di fexe ba suba jot, di wax, waaye dégguleen; woooon naa leen itam, waaye tontuwuleen. Moo tax dinaa def kër gii, gi ñuy tudd sama tur, gi ngeen wóolu, ak barab bi ma joxoon yéen ak seen baay ya, ni ma ko defee Silo. Te dinaa leen sànni sore sama kanam, ni ma sànnee seen mbokk yépp, moom askanu Efrayim bépp.»
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Boroom bi tabax na ci sunu biir yeneen mbooloo yu am solo lool, te war na ñu saytu leen, du ni ñuy saytu mbooloo yu addina, waaye ci topp ndigalu Yàlla. War na ñu leen saytu ak xel bu benn ci ndamuam rekk, ngir ci bépp anam ñu man a musal bakkani ñi di sànku. Ci nit ñi Yàlla moom, seede yi jóge ci Xel mi ñëw nañu, waaye ñu bare jëfandikoo wuñu yëgle yi, artu yi, ak ndigal yi.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
«“Dégluleen léegi lii, yéen askan wu ñakk xel te amul dégg-dëgg; yéen a am bët, te gisul; yéen a am nopp, te déggul: ndax dungeen ma ragal, wax na Boroom bi? ndax dungeen soppiku ci sama kanam, man mi teg xeeb ba muy diggu géej gi, ci natt wu sax ba fàww, ngir mu bañ ko jéggi? Te doonte ay yëngu-yëngoom tuur yu géej gi di daanoo, duñu man a not; doonte ñuy riir, te duñu man a jéggi ko. Waaye askan wii am na xol wu dëddu te moykat; dañu dëddu, dem. Te it waxuñu ci seen xol: ‘Na nuy ragal léegi sunu Yàlla Boroom bi, mi di jox taw bi, bu njëkk ak bu mujj, ci jamonoam; mooy aaralal nu ay ayu-bés yu ñu dogal ngir ngóob mi.’ Seeni tooñ dëlloo nañu yàlla yii, te seeni bàkkaar tere nañu yiw ci yéen.... Dañuy àttewul mbiru jirim ji, mbiru jirimu ndaw ju amul baay, te teew nañu; te doxalinuñu yoonu way-soxla yi. Ndax duma leen mbugal ndax yooyu? wax na Boroom bi; ndax sama xol du feyu ci askan wu mel nii?”»
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Ndax Boroom bi dinañu ko jëfandikoo ngir wax ne: ‘Bul ñaanal xeet wi, te bul yékkati yuuxu mbaa ñaan ngir ñoom, te bul ma ñaanal ngir ñoom; ndax duma la dégg’? ‘Moo tax taw yi ñàkk nañu, te amul taw wu mujj wi.... Ndax doo wax ma dale ci jamono jii ne: Sama Baay, yaa di sàmm sama ndawte?’” Review and Herald, August 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Nu wara wéy di xalaat ci “leer gu mag gi” ñu joxoon William Miller ci téereb Peeñ gi ci article bi ci topp.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
«Bi Kiristóo agsee ci àddina ngir wonale diine gu dëgg, te yokk njariñi yi war a jiite xolu nit ak seeni jëf, fen dafa jàppoon lool ñi amoon leer gu mag ba tax ñoom déggatulewoon leer ga, te amuñu woon bëgg-bëgg a bàyyi cosaan ngir dëgg. Ñoo bañ a nangu Jàngalekat bu asamaan bi, ñoo daajal Boroom ndam gi, ngir man a saxal seeni aada ak seeni sosute yu ñoom ci seen bopp. Benn xel boobu lañuy feeñal itam tey ci àddina si. Nit ñi dañuy bañ a seet dëgg, ngir seeni cosaan bañ a yëngu, te ndigal lu bees duggsi. Ci nit ku nekk am na sax njariñu ju tax mu man a juum, te nit ñi ci seen bind gu naturales dañuy yékkati xalaati nit ak xam-xamu nit lool, fekk li Yàlla te ba fàww moom duñu ko xàmmee walla jox ko solo.» Counsels on Sabbath School Work, 47.