In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Ci atum 1856, leeru “juróom-ñaari yoon” ubbeeku na, te ba ci atum 1863 leer googu dañu ko bañ. Yonent bi joge Yuda indi na leer googu ca buur bu bon bi, Yerobowam, te Yerobowam bañ na leer ga. Isaya indi na noonu itam benn leer googu ca buur bu bon bi, Akas, te moom itam bañ na ko. Ndaxte dañu bañ leer gi jaxaseek mbedd miñuy wax Xóobu Silowa, nguur gu Yerobowam ak gu Akas itam, ñoom ñaar, buur bu joge ca bëj-gànnaar moo leen yóbbu jaam ca atum 723 BK ak 677 BK, ku njëkk gi di gu bëj-gànnaar, te gu des gi di gu bëj-saalum.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Muse, ci mboolem Aaróon; Esayi ak Ahaz ak Yeremi ak yeneen buur, dañoo tegtal ñi bokk ci jaar-jaaru Millerite te ñoom ñépp dañoo doon tegtal yonnent yi ci leer gi ci mboolem mujj fan yi. Jafe-jafe “bu njëkk” ci mujj fan yi ci 1863, ak jafe-jafe “bu mujj” ci mujj fan yi, mooy “yëngu-yëng gu réy gi” bu Apokalips saar 11 wax (sàrtu Dibéeri bi di ñëw léegi), ñépp a ngiñu tegtal ci réewi yonnent yii. Yonnent bi jóge Yuda dafa tegtal ab yonnent bu dellu ginnaaw ci ay warugam, te mu mujje suuloo ci benn bàmmeel ak Protestantisme bu wàññiku. Deeam ak suuloom ñëw nañu ndax mu tann lekk ak naan lekk gi ak naan gi yonnent bu fen ba Betel di jox.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Àtteb nàkk ci loxoy papauté bi (buur Asiri bi) ci yoonu dimaas, miñees ko woon ci tasaarug nguurug bëj-gànnaar ak nguurug bëj-saalum yi Yerooboam ak Axas, dafa déggoo ak àttebu yonent Yudee ba, ndaxte moom dee na diggante “gaynde” ak “mbaam.” “Gaynde” gi mooy màndargaalu Babilon, te ci bés yu mujj yi mooy papauté bi.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Gannaaw bi mu lekk juru, ba noppi naan, mu takk baaraamam ba mu waral ko, maanaam, ab yonent bi mu delloo woon. Bi mu dem, gainde gu ko daje ci yoon wi, rey ko; te sa néewam daanu ci yoon wi, baaraamam bi taxaw ci wetam, gainde gi it taxaw ci wetu sa néewam. Te xool-leen, nit ñi nga doon romb, gis sa néewam ba daanu ci yoon wi, ak gainde gi taxaw ci wetu sa néewam; ñu ñëw wax ko ci dëkk ba yonent bu mag ba dëkk. Bi yonent ba ko delloo woon ci yoon wi déggee loolu, mu ne: «Moom mooy nit ku Yàlla ki moytuwul waxu Aji Sax ji; moo tax Aji Sax ji jébbal ko ci gainde gi, te mu xar ko ba rey ko, ni Aji Sax ji waxee ko.» Noonu mu wax ak ay doomam ne: «Takkleen ma baaraam bi.» Ñu takk ko ko. Mu dem gis sa néewam ba daanu ci yoon wi, baaraamam bi ak gainde gi taxaw ci wetu sa néewam; gainde gi lekkul woon sa néewam, te xarul woon baaraamam bi. Kon yonent bi jël sa néewam nit ku Yàlla ka, teg ko ci baaraam bi, indi ko dellusi; te yonent bu mag ba dugg ca dëkk ba ngir jooy ci kawam te suul ko. Mu def sa néewam ba ca bàmmeelam bopp; ñu jooy ci kawam, ne: «Éy, sama mbokk!» Te gannaaw bi mu ko suulee, mu wax ak ay doomam ne: «Bu ma dee, suul-leen ma ci bàmmeel ba ñu suul nit ku Yàlla ka; tëddaleen samay yax ci wetu yaxam: ndaxte wax ji mu yuuxee ci kàddug Aji Sax ji, di jàkkaarloo ak sarxalukaay bi nekk Betel, ak ak mboolem kër yu bérabu kawe yi nekk ci dëkki Samari, faw dina am.» 1 Buur 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Yonent Yude bi dee na ci diggante ñaari màndarga. Gaynde gi mooy màndargay Babilon, te Babilon bu jiiro tey ci mujjug àddina mooy Buur bu Bëj-gànnaar, mi dugg ci mujjam te kenn du ko dimbali ci Daniel kapitel fukki benn, aaya ñeent-fukk ak juróom. Màndargay sañ-sañam mooy jaamu jant bi, te loolu mooy ñenteelu yàqute, ak fa xeetu ñeenteel bu Adventisme Laodise woon nuy tëral ci jublu jant bi ci Ezekiel kapitel juróom-ñett. Ci géntu Miller, won nañu ko ne du yomb ne ay jewel yi reyiwoon nañu leen te suul leen, waaye it sax néegu kaas bi ci boppam, bi doon màndargay Biibël bi, dafa tasaaroo.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Ci ñetteelu ma ñetteel ci Adventism, liggéeyu dugal jëfandikoo yi ñuy wax ne ay yeneen tekkiin yu xóot yu Biibël bi, njiiti Adventism a ko yënguwoon. Yeneen tekkiin yooyu ñuy wax ne yu xóot, ci mbind mi ñu yàqu lañu jóge, te ñooy mbind yi ay teoloog yu nit ku bàkkaar ba, ak Protestaŋ yu delloo ngëm, di promote. Sàndu Miller mooyoon King James Version, mi ñu tekkee woon ci mbind yi ñu yàqul.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Ci ñenteelu maas bu Laodise mu Adventism, kilifteef gi dafa bokk ci World Council of Churches, moom di benn dëkkandoo bu këram Room ak ay doomam. Adventism dafa waxoon at yu bare, ngir njariñu seen juróom bu nelaw, ne ñoom dañuy rekk “saytu,” ci World Council of Churches; waaye ba kàrtu yooni dëkkandoo bu bon bi wonee ne taxawaayu “saytu” mooy tegu ci benn sàkkandiku bu mat sëkk ak sañ-sañu wote!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Ci ñeenteelu maasoom, ñoom ñaar yoon nag ngeenoon “nit ku bàkkaar bi” ab medaayor wurus. Benn ci medaayor yi, xéyna la benn, dafa amoon ci moom melo bu Katolig yi di xamle Nibbi gu Ñaareelu Kirist, di wone Yeesu muy teg tànkam ci kaw suuf ba muy dellusi, te itam dafa boolewoon gànnaay jant bu Katolig ci ginnaaw Kirist, ak gàttal bu Katolig yi def ci ñenteelu ndigal bi, bi wax rekk ne: “fàttaliku Bésub Noflaay bi.” Ci àttekat gu ñuy doxal woon (te loolu mooy yégleb yoon), Njiitu General Conference bi seede na fa, foofa la ràññee ne mbooloom Seventh-day Adventist daan na gëm ne papasi bi mooy antikiris bi, waaye ne mbooloomam moo ko yàgg a jël, di ko sànni “ci mbaliti tukkiy jaar-jaar.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Ñetteel ñaareelu yàqute (maas gi) mooy fu ñaar-fukk ak juróom ñaar i kilifay kërgëm ga Yerusalem sujjal jant bi. Yàqute yu yokk-yokku yi tàmbalee nañu ak nataalu kiñaan wi ñu sampoon ca bunt ba, te mooy mandarga tàmbali bi. Yonent bi jóge Yuda mujj na ñu suul ko ak Protestaŋ bu wóoraladi, te gainde gi (Babilon) rey na ko, ndaxte dellu na ci pexe yi Protestaŋ bu wóoraladi di jëfandikoo; moo tax mënatul xàm ne Rooma mooy taxawal peeñ mi, te fa amul peeñ bu taxawalees ak mandarga nit ku bàkkaar bi, ci mujj danga daldi yem ci wet gu nit ku bàkkaar bi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Ñi nga xel ci seen xam-xam bu baat bi, ñi gisul li antikrist di tekki, faw dinañu taxawu ci wetu antikrist.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Yonent Yudaa bi dañoo ko ak yonent bu fen ba dëkk Betel, mi ko tuddee ne mooy “magam”; te gis nañu ko ne dee na ci diggante ñaari symbole. “Gaynde gi” moo tey mel ni lakkug xelam ci xamoo antikrist bi, te “mbaam mi” mooy symbole bu Islaam. Adventisme bu Laodise moo won ba noppi, jaarale ko ci noppeem ci lu jëm ci 11 septembre 2001, ne xamuwul ne mbirum Islaam mi ci ñetteelu musiba bi mooy Yëgle bu Guddi, ndox-mu-jjóg mu mujj gi. Baña xam xibaaru ndox-mu-jjóg mu mujj gi, dee la! Ndox-mu-jjóg mu mujj gi tambalee na ci 11 septembre 2001, ba malaaka bu bare doole bi ci Peeñu 18 wàccee, ba kër yu mag yi ci New York City tasaaroo. “Taw bi” xibaar la, te xibaar boobu war nañu koo xam ngir man a ko jot.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Warunuñu xaar ndox mujj mi. Mu ngi ñëw ci kaw ñépp ñi di xam te di jël ci seen bopp ndox-mbetteel ak taw yi ci yiw, yi di wàcc ci sunu kaw. Bu nu dajalee xaaj yu des yu leer gi, bu nu fonkee yërmande yu wóor yu Yàlla, moom mi bëgg nu wéeru ko, kon bépp digéb dina mat. [Esayi 61:11 quoted.] Suuf sépp war na fees ak ndamlu Yàlla.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Suuf si bépp” xam na li xewoon ci 11 Septàmbar 2001, waaye ngir jot yégle bi tambalee fa te mujj mu leeral suuf si bépp ak ndamu Yàlla, war nañu xàm yégle bi ne mooy loolu. Kàddu gi ne “xam” dafay tekki “dellu fàttaliku walla dellu am xam-xam ci mbir, muy ànd ak wax ci seen bopp ne xam nga ko walla déedéet. Dañuy xàm nit ku nekk fu sore, bu nu delloo xel ne gisoon nañu ko bu njëkk, walla ne xamoon nañu ko bu jëkk. Dañuy xàm ay melokaanam walla baatam.” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Yoon wi mu Adventiste bu Laodise te man naa xam bataaxal ndox mu mujj mi ñëw ci 11 septembre 2001, mooy bu fekkee ne xam na ne gisoon na woon benn fésalug dooley Yàlla gi ci jamono ju weesu. Ci 11 ut 1840, malaaka bu mag bi ci Apokalips 10 wàcce na, ba bi yonentekatug ñaareelu toroxteb Islamaa mat. Tariix boobu dellusiwaat na ci yeneen anam gu mat sëkk, ba ci 11 septembre 2001 malaaka bu mag bi ci Apokalips 18 wàcce, ba bi yonentekatug ñetteelu toroxteb Islamaa mat; te bañ a xàm Islamaa gu ñetteelu toroxte gi, mooy ñiññi ko yóbbu ci dees gi mbaam-aasi Arab gu alaxira gi di yóbbu, dees googu nag gaynde gu Babilon gu bees gi indi.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Naankat yi ci kawarug Efrayim, ñi mënuma jàng téere biñ ubbiwul, mënuñu gis baat bi ñuy delloo ci jaar-jaaru Millerite, ndaxte xam-xam boobu sukkandiku na ci yoonu taw gu mujj gi: “rëdd ci kaw rëdd.” Xalaat bi ne feeñug kàttanu Yàlla ci jaar-jaaru Millerite dina dellu feeñ ci fan yu mujj yi, mënuñu koo taxawale ci yoonu Protestaŋ yi dëddu ak Katolisismu.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Àngelo bi bokk ci yégleb ndigalu ñetteelu àngelo bi, mooy leeral suuf si yépp ak ndamam. Fii dees na wax lu jiitu ci jëf ju yaatu addina bépp te am doole ju ñu masul gis. Yëngu-yëngu ngëneel bi ci at yi 1840–44 nekkoon na firnde gu tedd gu dooley Yàlla; ndigalu njëkkelu àngelo bi yeggoon na ba ca bépp kërgëmmiñu yoon wi ci addina si, te ci yenn réew amoon na fa farlu gu mag ci mbirum diine, gu kenn masul seede ci benn réew ginnaaw Coppiteg gu mag gu xarnub fukk ak juróom benni. Waaye yooyu dees na leen rawale ak yëngu-yëngu bu am kàttan bu mag, ci suufe waxtaan wu mujj wi ci artu ñetteelu àngelo bi.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Njiitu Israyil bu tey jamono ji, seen xelinu yoon moo leen di gaññi ba ñu weddi dëgg gi ne dina amaat benn delluwaay bu feeñu ci kàttanu Yàlla ci bés yu mujj yi, ni mu woon ci at yu weesu ya.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Fii nu gis nanu ne, baat bi—sàkkub Boroom bi—moo jiitu a jël mbugalu meru Yàlla. Mag ñi, ñoom ñi Yàlla joxoon leer gu réy te ñu taxawoon ni wottukati bëgg-bëgg yu xel mu sell yi ci nit ñi, wor nañu seen ndénkaane. Ñu defaroon taxawaay bi ne warunuñu xaar kéemaan ak feeñ gu xóot gu dooley Yàlla, ni ko nekkoon ca jamono yu wees ya. Jamono yi soppi nañu. Kàddu yooyu dëgërël nañu seen gëmadi, te ñuy wax ne: Boroom bi du def lu baax, te du def it lu bon. Yaramam bare na ba du seet xaalis ci kaw askanam ci àtte. Noonu “Jàmm ak wóor” moo di xaacu ga jóge ci nit ñi, ñi dootul yékkati seen baat mukk ni trompet ngir won askanu Yàlla seen moytu ak kërug Yàqub ay bàkkaaram. Xaj yu luu te bëggul woon a woof, ñoom lañuy ñi jël mbugal mu yoon wi jóge ci Yàlla mi mer. Góor ñi, janq ñi, ak xale yu ndaw yi, ñoom ñépp a deeandoo.” Testimonies, volumu 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Gumbi Laodise gi nekk ci boroom xam-xam yi ngiy yore ñi amul njàngum Yerusalem, dafa leen tere xam taw bu mujj bi, ndax duleen jëfandikoo yenn yoonu xamle Biibël yu yàqu rekk, waaye it sax seeni njàngat yu dul dëgg di leen indi ci bérab bu tax ñuy weddi bépp feeñug kàttanu Yàlla ci jamono yi di ñëw, ni ko nekkoon ci jamono yu weesu yi. Waaye Malasi ñett mooy won ne bu Yonnent Kóllëre gi setalee doomi Lewi yi, kon sarax bi dina mel ni mu nekkoon ci fan yu mag ya.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Seede dëggu bi wax ne: ‘Xam naa sa jëf yi.’ ‘Tuubël te nga defaat jëf yu njëkk ya.’ Loolu mooy seetal gu dëgg, te mooy firndeel ne Xel mu Sell mi ngi liggéey ci xol, ngir feesal la ak mbëggeelam. ‘Dinaa ñëw ci yaw gaaw, te dinaa jële sa kandil-bu leer bàyyi ko fu mu nekk, su fekkee ne tuuboo.’ Mbooloo mi mel na ni garab gu ñàkk meññ, gi jot ndoxum sët ak taw ak leerug jant, te waroon na jur meññ mu bare, waaye ci biir seetlu Yàlla ba, dara gisatu ci moom ludul xob. Xalaat bu tar la ci sunuy mbooloo yi! xalaat bu tar lool, dëgg-dëgg, ci képp ku nekk! Yéemu na muñug Yàlla ak muñaayam; waaye ‘su fekkee ne tuuboo,’ dina jeex; mbooloo yi, sunuy kuréel yi, dinañu jóge ci néew-doole ba ca gëna néew-doole, ci rafetlu gu sedd ba ci dee, fekk ñu ngi wax ne: ‘Damaa bare alal, yokku naa ci yëf yi, te soxlaatu ma dara.’ Seede dëgg bi nee na: ‘Te xamoo ne yaa ngi torox, te yaa ngi yërëm, te yaa ngi néew doole, te yaa ngi gumb, te yaa ngi rafetul dara.’ Ndax dinañu gis bu leer xaalis seen xaalis?”
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“War naa am solo yi ci kër yi gëm, wone gu yéemé ci dooley Yàlla; waaye du jot ci ñi wàññikuñu seen bopp fa kanam Boroom bi, te ubbiwul naatu xol bi jaarale ko ci wax-jàpp ak tuub. Ci feeñug dooley boobu buy leeral suuf si ak ndamu Yàlla, dinañu gis lu tollu rekk ak dara ju ñuy foog, ndax seen gumbaay, ne lu mettiwul, dara ju war a yëngu seen ragal, te dinañu takk seen yaram ngir bañ ko. Ndaxte Boroom bi du liggéey ni seen xalaat ak seen yaakaar di ko bëgg, dinañu weddi liggéey bi. ‘Lu tax,’ lañuy wax, ‘nu bañ a xam Xelum Yàlla, fekk nu nekk ci liggéey bi ay at yu bare?’—Ndaxte tontuwuñu artu yi ak ñaan yi nekk ci yenn xebaar yi Yàlla yónnee, waaye sax ci wax ne: ‘Maa ngi am alal, yokku naa ci alal, te soxlawuma dara.’ Matug jëfandikukat, ak yàgg ci njàng mi, du def nit ñu nekk yoon yu leer, su fekkee daanakañu seen bopp ci suufu leer gu xóot gu Jantub Njubte, te woo leen, tànn leen, waajal leen ci mayug Xel mu Sell mi. Bu nit ñi yor mbir yu sell yi wàññikoo seen bopp ci suufu loxob Yàlla ju am kàttan, Boroom bi dina leen yékkati. Dina leen def nit ñu am xam-xamu ràññee—nit ñu bare ci yiwug Xelam. Seen doxalin yu tar, yu boppam rek, seen déggadi, dinañu feeñ ci leer gi jóge ci Leerug Àddina si. ‘Dinaa ñëw ci yaw gaaw, te dindil sa kandaleeru fi mu nekk, su fekkee tuubuwoo.’ Su ngeen seetee Boroom bi ak seen xol bépp, dees na ko gis ci yéen.” Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Dëwatu Yuda ga dee, dañu ko tegtal ci ñaari nataal: ci “gaynde” gi gu Babilon bu tey, miy nataalu yonent ci kàddug yónent yi te di sampu gis-gisu jaar-jaari yonent, ak itam ci “mbaam” mi. Jëfandikoo gi njëkk ci bind yi ci turu Isilam mooy bi ñu jëfandikoo Ismayil ngir wax ne mooy “nit ku àll.”
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Te mooy nit ku dëgër te ñuul; loxoom dina contra nit ku nekk, te loxou nit ku nekk dina contra moom; te dina dëkk ci kanamu mboolem ay bokkam. Genesis 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Sàrt bu jëkk ba ñu wax ci Mbind mi dafa won ne mboolem jëfekaayi mandarga bi nekk nañu ci biiram, ndaxte Kàddu Yàlla ab pepp la, te pepp dafay yor lépp lu mel ni ADN lu war ngir jur ba mat gépp garab gi. Baat bi ñu tekki ne “nit ku ànd ak àll,” mooy baat bi ñuy wax “mbaam àll bu Araab.” “Mbaam” bi ci Mbind yu dëgg, mooy kenn ci mandarga yi ñuy tektale Islaam.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Bataaxalu Esëkiyel ci ñaar-fukk ak juróom-ñaareel aaya bi, miy dundloo yax yu dee ya, ba ñuy taxaw nekk mbooloo xare bu màgg, mooy bataaxalu Islaam bu ñetteelu Musiba bi, te bataaxal boobu mooy bataaxalu Yuuxu Guddi gi ci fan yu mujj yi. Jigéen White jàngale na ko ci lu wóor ne duggug ndamalu Kirist ci Yerusalem dafa tegtaloon bataaxalu Yuuxu Guddi gi.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Wax biir gu guddee gi bariñ bi dootu woon lu ñu yóbbantee rekk ak layu xalaat, doonte ne firnde yi ci Mbind mi leer nañu te mat nañu. Dafa àndoon ak doole ju di xiir, joo xol bi. Amoonul benn sikki-sakka, amoonul benn laaj. Bi Almasi duggee ak ndam Yerusalem, mbooloo mi daje woon, jóge fu nekk ci réew mi ngir sàmmu màggal ga, daw nañu dem Tundu Olib yi, te bi ñu bokkee ak mbooloo ma doon wuutu Yeesu, ñu jàpp nañu xel mu ànd ak waxtu woowu, te ñu yokk xaacu ba ne: ‘Yéwén na ki ñuy ñëw ci turu Boroom bi!’ [Matthew 21:9.] Noonu itam la ñi gëmul woon, ñi doon dawsi ndaje yi Adventist yi—ñenn ci ngir seet rekk, ñeneen ci ngir ree—xamoon nañu doole ju di dëggal, ji ànd ak yégle bi: ‘Xool-leen, Boroom céet gi ñëw na!’” Spirit of Prophecy, volume 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Palug Yeesu Kirist moo di bataaxal bu mujj bi ñu ubbi ci fan yu mujj yi, te mu ëmb Islaam bu ñetteelu Musiba ba. Bi Kirist, moom mi di bataaxal bi ñu ubbi, duggee Yerusalem, ba tax mu doon misaal bu Yuuxu Guddi gi ci fan yu mujj yi, yóbbu nañu ko (bataaxalam yóbbu nañu ko) ci kaw “mbaam”. Bataaxal bu mujj bi ci njubtey Kirist, Islaam moo ko yóbbu.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Lislaam nekkoon na, mooy tey, te dina nek nit ku ànd ak xur, ni ko mala as gu màgg bu Araab teewale, te ku nekk a bëgg a gis (te am na ñu bare yu bëggul a gis), man nañu ci yomb a “xam,” ne xare bi Lislaam di doxal léegi dof gu xur la. Nangu ba far sa bopp, ngir gëm ne dina am genn payu bëccëg gu màgg ci àllaaxira, dof gu Seytaane la. Bi gën a njëkk ci tudd Lislaam, won na ne Lislaam dina nek nit ku ànd ak xur.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Xareb Islama dafa boolem bind gépp ngir xeex xareb bi di yokku bu ñetteel Musiba bi. Islama mooy xel mu wax ci yonent yi ngir jëfandikookatug benn nguur gu àddina bi mépp, te ñi di globalists jàngale nañu ne ñoom ci seen bopp lañu delloo Yawut yi ca suufu Israayil gannaaw Ñaareelu Xareb Adduuna bi, ngir ñu man a jëfandikoo bañ-bu-yàgg ba Islama am ci Yawut yi ngir tàmbali Ñetteelu Xareb Adduuna bi. Ñi di globalists gëm nañu, te jàngale ko ay fukki at, ne dañuy soxla ab Ñetteelu Xareb Adduuna ngir indi seen benn nguur gu àddina bi mépp. Yëngu-yëngu yi yàqu te bon yu globalists yi, ni ñu ko waxe ak seen baat, méngoo na ak wërgu-yoonu Islama ci Biibël bi.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Waxtu mëna diis ci ADN yëngu-yoon bu Ismayil, ci kàddu gi ñu ko njëkk a waxee, mooy ne xelam, miy xelu “nit ku àll,” “dafa dëkk ci kanamu bépp ay mbokkam.” Xalaat bi ne ab yenn mbooloo yu Islam buy metti rekk ñooy bokk ci ñetteelu Musiba bi, mënu a juboo ak Kàddug Yàlla. Gis-gis gu ñuy nangu ci politig, ne ci bépp diine am na ñu néew ñu bon, te li ëpp ci diiney Musulman yi ay waa jàmm lañu, dëppookatuleek seen téereb sell bi, mbaa ak Biibël bi.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Alxuraan day jàngale ne mooy warug bépp toppkat Alla ngir indil àddina bi yépp ci méngoo ak yoonu Sharia, te njëkk a wax ci Islaam ci téere Génèse mi xamale ne ruu “nit ku àll bi” bu Ismayil dina nekk ci bépp toppkat Isalaam. Alxuraan bi ci boppam day jàngale ay toppkatam ñu mel ni ñu baax, bu ñuy dund ci barab yu ñu amagul ngànt ngir sànni seeni yoonu diine ci kaw mbooloo mi, ni Katolisism itam.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Yonent bi jóge Yuda daj na Jeroboam ba nguuram bi tambalee. Protestantism bu weddi bi tàmbalee na ci 1844, te ca saa sa la ko Adventism bu Millerite, bi duggoon ci Bérab bu Gëna Sell bi te gisoon yoonu Yàlla, boole ca bésub noflaay bu juróom-ñaareel bi, jëface. Adventism bu Millerite bi, ni ko Yeremiya di tektal, waxees na ko mu dellu ci Yàlla, waaye bañ a dellu mukk ci “ndajeey ñi di ree.” Yonent bi jóge Yuda waxees na ko mu bañ a dellu ci yoon wi mu jóge, te mu bañ a lekk mbaa naan lekkukaay ak naanukaay yonent bu fenngook bu Betel; waaye def na ko. Deeñu yonent bi jóge Yuda teg nañu ko ci anam gu mel ne, diggante ñaari màndarga yu tektaloon baaldé gi ak Islaam. Adventism bu Laodicea manul a gis ñaari dëgg yooyu, ndaxte ci 1863, dañoo gënne seen bët yu xel ci seen bopp, te tàmbali jëfandikoo yoon wi ñuy tëj caaxaan yi ak pexe yi William Miller jëfandikoo woon ngir tabax fondemaa yu Adventism, ak xaalis yu nafake ak pexe yu nafake, ak itam metodoloji bu Protestantism bu weddi ak Catholicism.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Nit bu suuf Ki” mi ngi léegi fay suufam, di delloo ay per yi te di leen jox Miller ngir mu teg leen ci kaw ndabalam, waaye Adventisme gumb na ndax gëm ne ñoom ñoo di nit ñi ci des, ñi Mu jógloo ngir nekk ay nitam ci 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Te buleen xala wax ci seen biir ne: Nun am nañu Ibraaima muy sunu baay; ndaxte maa ngi leen koy wax ne, Yàlla man na jógale doom yu Ibraaima ci doj yii. Te léegi it, jolli bi teg na ci reenu garab yi; moo tax bépp garab gu jurul meññef yu baax, deñk nañu ko te sànni ko ci safara. Man nag, maa ngi leen di sóob ci ndox ngir tuub seeni bàkkaar; waaye ki di ñëw gannaaw ma, moo gën a am kàttan ma, te yeyoowuma sax a yóbbu ay dàllam; moom dina leen sóob ci Xel Mu Sell mi ak ci safara. Ab pëlam a ngi ci loxoom, te dina setal bépp fanqam ba noppi, dajale dugubam ci saq bi; waaye mboqam, dina ko lakk ci safara su dul fey mukk. Matthew 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Adventisme buy Laodise dina ñëw na mu wees ci gémmiñu Boroom bi, ludul nit ñi di bëgg a tuub. Adventisme buy Laodise war nañu koo suul ci benn bàmmeel bi ñu suuloon waa kóllëre bu jëkk ñi bañee yëgleb Miller; ndaxte ñoom itam léegi dañuy nit ñu bokkoon ci kóllëre bu weesu, ci jëfandikoo ak ñi di ñaar-fukki junni ak ñent-fukki junni. Bëgg-bëggu àndul ak yoonu 1863 bi, yonent bi jóge Yuda mooy koy misaal, moom mi bàyyiwoon itam ab waxu yëgle ci buuru Yosiyaas.
We will continue this study in the next article.
Danuy saxaat bii ci mbind mi di ñëw.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Bés bu ñuy mel ni àddina, war nañu gëna gëna wuute ak àddina. Seytaane boole na, te dina sax a boole, ak kërce yi ngir def njëf gu xereñ, gu réy, ci guddi dëggu Yàlla. Lépp lu askanu Yàlla di def ngir duggal àddina ak dëgg, dina yégle bàyyikoo gu dëgër gu jóge ci kàttanu lëndëm. Xare bu mujj bu baaxul bu noon bi dina doon bu gëna dëgër lool. Mooy xare bu mujj bi ci diggante kàttani lëndëm ak kàttani leer. Bépp doomu Yàlla bu dëgg dina xeex ak fit ci wetu Kirist. Ñi, ci jafe-jafe ju réy jii, di bàyyi seen bopp ba ñu gëna bokk ak àddina ngir Yàlla, ci mujj dinañu teg seen bopp bépp ci wetu àddina. Ñi di jaaxle ci seen xam-xamu kàddu gi, ñi gisul li antikirist di tekki, dinañu ci lu wóor teg seen bopp ci wetu antikirist. Léegi amul waxtu ngir nu melandiku ak àddina. Danyeel taxaw na ci céram ak ci berabam. Yeneen waxi Danyeel ak yu Yowaana war nañu leen a déggal. Ñu ngi firndeelante seen bopp. Ñu ngi jox àddina dëgg yu kenn ku nekk war a xam. Yeneen wax yii war nañu nekk seede ci àddina. Ci seen matal ci fan yii mujj, dinañu firndeel seen bopp.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
«Boroom bi dafa bëgg a mbugal àddina ngir ay bàkkaaram. Mu ngi ci dëgg dëgg di waajal a mbugal mboolooy diine yi ngir seeni bañ leer ak dëgg gi ñu leen jox. Bés bu mag bi, buy boole ndigal bu njëkk bi, ñaareel bi, ak ñetteel bi yu malaaka yi, war nañu koo yégle àddina. Loolu mooy yëf yi gën a diis ci sunu liggéey. Ñi dëggu ci Kirist ci dëgg, dinañu wone ci kanam ne ñu topp yoonu Yexowa. Bésu Noflaay mooy màndarga bi nekk diggante Yàlla ak ay nitam, te war nañu a wone bu leer ne nuy sàmm yoonu Yàlla ci sunu di sàmm Bésu Noflaay. Moom mooy tegukaayu wuute bi diggante nit ñi Yàlla tànn ak àddina. Am na solo lool a nekk ku dëggu ci Yàlla. Loolu dafay ëmb yoonu wér-gu-yaram. Li muy tekki mooy ne sunu lekk war na a nekk lu yomb, te war nañu a am natt ci mbir yépp. Barab yu bare yu ñuy teg ci kaw taabal yi, te ñu bari ci seeni xeet, soxlawuñu ko; lu bare la ci lu gàññiku lool. Xel ak yaram war nañu leen a denc ci xaalisug wér-gu-yaram gu gën. Ñi ñu war a tànn ngir jox leen ay càmbar ci yebal yi, dañuy war a nekk ñi ñu yar ci xam-xamu Yàlla ak ci ragal Yàlla. Ñi yàgg ci dëgg teewul ne, teewul itam ne mën nañu ràññee diggante yu sell yu jub ak njariñi lu bon, ñi seen xam-xam ci mbirum njub, yërmande, ak mbëggeelu Yàlla murku na, war nañu leen a summi ci yebal yooyu.»
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Yàlla am na njàngat yu am solo ngir nitam yi jàng. Su ñu jàngoon njàngat yooyu bu yàgg, liggéeyam du nekk fi mu toll tey. Benn mbir war na am. Warul ñu nëbb dëgg ci yeneen saraxalekat yi walla ci nit ñi nekk ci yoon yu yém ngir ragal seen mer. War na ñu boole ak sunuy kurum ay nit yu, ak lewet ak xel mu rafet, dinañu yégle mépp ndigalu Yàlla. Merum Yàlla tàkk na ci kaw ñi ci kaaraange gu yaram ak ngor gu ay njariñ moo waral, wone yàqute ci ni mu saytuye. Ñoom dañuy dugal njàqare ci yoonu yokkute liggéey bi.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Bépp yoon wu dul jub mooy nax, te bu ñu koy saxal, ci mujjam dina indi yàqub. Moo tax Boroom bi mayi ñi sax ci pexe yu dul dëgg ñu sànku. Ca jamono jooju sax boo déggée cant ak taggatu, yàqub gu gaaw di ñëw. Am na ñeneen ñu, doonte xam nañu yedd yi ñeneen jot ngir ñàkk ngëm, dañuy dëddu ndigël. Ñoom ñoo gën a tooñ ñaari yoon. Xam nañu woon coobare Boroom bi te defuñu ko. Seen mbugal dina tolloo ak seen tooñ. Bëgguñu woon déglu kàddug Boroom bi.” Kress Collection, 105, 106.