Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.
Xalaat ci sabab ba ca meññeef amul njariñ su fekkee ne dangay tëral meññeef ga ba ñàkk jub, ni ko ay historiyen yu Adventist yu Laodisee def, ñoom ñuy wax ak doole ci xaalis yi ak nit ñi jëme woon ci Mbooloomiwaay gu Mag ga ci 1888 ca Minneapolis. Wax ju waxeel jële ci yoon wu ci kaw mi xamle na ne mbir moomu ab delluwaay la ci bindub Koré, Datan ak Abiram, te li leen yóbbu woon mooy àtte ba leen séddale woon, ngir ñuy wër giir ba dëkku màndiŋ ma di at yu nekk ñaar-fukk ba ñu dee. Àtte boobu benn lañu waxoon ci Adventisme bu Laodisee.
The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.
Njàng mi moo taxoon am waxtaan yu nëbbu, ba fàttali yi nekk ci gumb gu ëpp xel bu Laodicea, bu taxoon ne mënulñu woon a déggoo ne Yàlla xam na seeni pexe yu ñu tëj bunt yi ak seen njàng. Ni Koré, Datan ak Abiram nëbboon ca seeni kër ya, di def seeni pexe ak di siiwal seen njàng ci Musaa, noonu itam mag ña ca 1888 nëbboon ginnaaw bunt yu tëj yu seeni kër, ngir fexe ci Kanamam Baañu White, doomam ak yonnent yi ñu tànn. Dale na ca jamono jooju, Baañu White, Jones ak Waggoner dañu waroon a nekk ñu ñuy xaste.
The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”
Ñeenti maas yi ci Adventism yokk nañu seen bañ-bañ ci ndànk-ndànk, ni ko Ezeciel saar 8 wone. Néegu xalaat yu mel ni nataal yi ci kër Yàlla gu yaram ak ci kër nit ku yaram dafa lacc ba sax ak seetaan yu bon, te espiritism daldi toog ci mag ña ca jamono jii, ñi ñu tegwoon ngir aar askan wi. Ba muy jëm ca 1888, mag ña dañoo xasiñ sañ-sañu Biibël bi, te gannaaw ga Noonu lañu xasiñ Itam Ruuhu Yonent gi; te ci 1884, peeñu bu ubbeeku yi noppi. Espiritismu pantheism bu Kellogg tambalee dugg ci jaar-jaaru mbootaay bi lu jiitu 1888, te 1888 mooy màndarga ñëwu maas wu ñaareel wi. Historien yi ci Adventism mën nañu bañ a bind seede ju dëgg ju tarih bi ci bañ-bañ bi feeñoon ca ndaje ma; waaye ci ni wax ju ñu soloo ci xel mu kawe mi, Aji Wottu asamaan yi “dégg nañu bépp wax” te “bind nañu ko” ci “kàddu yi nekk ci téerey asamaan.”
The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.
Bunt giñu tektal ci “néeg yu suturaay te full ak nataal” yi Esekiel wax, dafa doon jëfandikoo ngir song yoon yu dëgg yi ci njaboot. Mu doon song ci yeneen yoon yi ci biir, ci janaqkat ju jigéen ji ak ndaw yi tànn; te mooy tegtal dikkug espiritisma. Ci maas googu, song bu mag bi ci topp mooy bi Seytaane di def ci kaw taxawaayu sas yu njëkk yi William Miller sampoon.
Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.
Miller samp na taxawal kërug yokk ay njëfandikoo yu mu jëm ci yégley yi mu di jëfandikoo, ci xam-xam bu ne ñaari dooley yàq yi nekk ci Daniel saraxal 8, saar 13, dañoo doon paganism, te ginnaaw loolu papalism. Ci atum 1901, Lewis Conradi, kilifa bu Laodicean Adventism ci Allemagne, delloo waat gis-gisug Protestan yu dëkkuwoon ne “the daily” bi ci téereb Daniel mooy liggéeyu Kirist ci santuwéeram.
During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”
Ci biir jamono bi toppee ndaje Minneapolis bu at 1888, espiritisam bi woon ci kilifa liggéeyu wér-gu-yaram bi gëna yaatu; te diggante njiit yi tas gi sax na, ndaxte ay ndimbal ak njàqare yu jóge ci bañ na message bu Jones ak Waggoner di baña wéyal seen ay lor. Ci njàlbéenu xarnu bees bi, W. W. Prescott, miy kilifay Adventiste bu Laodicée, te mu jële woon mën-mëni yàlla-yaram ci ekool yu protestant yu dëdduwoon dëgg, yeb na mbubb mu Seytaane ngir yégle xalaatu Conradi ci mbirum “the daily,” te ni mu faral di doon, “ñi daan di bind jaar-jaar ba.”
The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.
Malaaka yu sell yi bind nettali jaar-jaar ju dëgg, waaye Adwantis bu Laodisee sos na taxawaayu jaar-jaar ci xuloo bi jëm ci bañ xam-xamu Miller ci “bés bu nekk bi,” te tax na ku nekk ci ñi “amul njàngum” ci Adwantis bu Laodisee gëm ne tekkitalu “bés bu nekk bi,” bi Sœur White waxe ne jóge na ci “malaaka yiñu dàqoon asamaan,” mooy njàngale ju dëgg. Ci at yu njëkk yu xarnu juróom-ñaar-fukk bi, W. W. Prescott jiite na ci génne bind guñu tudde The Protestant. Lépp lu nekk doon taxawaayu bind boobu mooy jàngale ne xam-xamu Miller ci “bés bu nekk bi” baaxul woon, te Protestantee buy dëddóo ak dëgg, fa mu jotee ay ndigali teoloji, moo jub ci jox Almasi mandargay Seytaane. Ci jaar-jaar boobu A. G. Daniells (Njiitu Mbooloom Konfarãs Gu Mag gi) booloo na ak Prescott ci xarebu Seytaane bi ñu yëngoo dëgg, doonte Sœur White dëggaloon na ci lu leer gis-gisu Miller ci “bés bu nekk bi” ne mooy lu jub.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Boroom bi won na ma ne, taari 1843 bi moom mooyoon lu loxoam jiite, te ne benn cér bu ci nekk warulañ koo soppi; ne lim yi nekkoon nañu ni mu ko bëggoon. Te loxoam dafa nekk woon ci kaw, ba mu nëbb ab njuumte ci yenn lim yi, ngir kenn bañ koo gis, ba keraak ba loxoam demee.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
«Noonu ma gis ci mbirum “Bés bu nekk,” ne baat bi “sarax” xelum nit moo ko yokk, te bokkul ci mbind mi; te Boroom bi moo jox gis-gis bu jub ci mbirum loolu ñi yégle woon xaaju waxtu àtte bi. Ba benn boole nekkee, bala 1844, lu ëpp ci ñoom bokkoon nañu ci gis-gis bu jub ci “Bés bu nekk”; waaye gannaaw 1844, ci jaaxle ji, ñu teg ca beneen xalaat, te lëndëm ak jaaxle topp na ci.» Review and Herald, 1 Nowàmbar 1850.
At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”
Ca jamono ba Prescott ak Daniells doon xare ci dëggug “daily,” Prescott ak Daniells dañoo doon teew ci xalaat bu néew ci mbir mi, te ndigalu Sister White bi mu jëme woon ci ñoom ñaar ca diisoo ga mooyoon ne war nañu noppi, doonte wax na ko ak baat yu gën a xam-xam, mel ni “ci noppi la seen xel mu baax nekk.” Bi mu leen yeddalee ndax seeni gis-gis yu jubulwul, mu itam dëggal ne mbirum “daily” warul nekk laaj bu nattu. Ñi di soppi jaar-jaari taarix, te soppi taarix boobu mooy ab yoonu taarix bu ñu santale ne ci ndigalu Jesuit yi ci keregu Katolik la tambalee, jëfandikoo nañu ay waxam ci ne “daily” warul nekk laaj bu nattu ngir tere saytu gu dëgg ci njàngale mi. Dañuy weddi li mu waxoon, ndaxte saa su neexee ba ñuy wax ne mu diglewoon ba ñu bañ a yëngal mbirum “daily,” dafa daan taxawal ay kàddu yu koy weer, mel ni “ci jamono jii,” walla “ci xaalis yi fi nekk léegi.”
As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.
Ni muy jigeen-jub, mooy doon jéema yokk seen bëgg-bëggu xuloo bu di gëna yaatu, te mu ngi doon jege a jur benn rëccu bu réy ci biir kërce gi yépp, ndax ay nit yu néew ñoo yaakaar ne ndax ñoom ay njiit lañu, am nañu sañ-sañu yégle lépp lu ñuy dogal ne mooy dëgg. Te Boroom bi, jaarale ko ci sa doole ak sa jariñ, dafa tax liggéeyu Seytaane bi nekk ci suufu ba mu dee. Gannaaw loolu, ci atum 1931, am na benn beesu doxalin ngir bañ dëggu “the daily,” te mu mujjee sax ci luñu ko jëfandikoo. Tey, xam-xamu dëgg bi ci tekkiinu “the daily” mooy gis-gis gu nekk ci waajur gi ci Adventisme bu Laodise, te ci xaalis yu fi nekk léegi, “the daily,” nekk na bu wóor ne mooy laaj bu nattu.
When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.
Bi ñi gëna bari doon yégle xam-xam gu dëgg gi, loolu nekku woon nattu; waaye bu ñu tëral ne benn dëgg ay juum la, booba moo div nattu. Ba ñu génnee mbooloom kéyit yi ñuy tudd Manuscript Releases ci at yi 1980, walla lu ci jege, booba lañu xame benn mbind mi mel ni mu xóot te jëkk ci bañ bu yéeme ci gis-gis gu Prescott ak Daniells ci “the daily,” ni mu mel ci njàppaleem gis-gisu Miller.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Ci jamonooyu sunu xam-xam war a jàppandi ba rëcc ci leer gu bees gi ñu nu joxoon ngir seet ko ci ndaje wu am solo wu mag wu sunu konferaas. Te foofa Brother Daniells nekkoon, kooku noon seetaan na ci xelam; te sa xel ak xelu Elder Prescott itam, malaak yi ñu dàqoon asamaan ñoo leen doon jëfandikoo. Liggéeyu Seytaane mooyoon a wërël seen xam-xam ngir ñu indi ay tomb ak ay bind yu néew yi Boroom bi waxul ngeen leen indi. Yooyu doonuñu lu am solo. Waaye loolu yéeme na lool ci mbiru dëgg gi. Te xalaati seen xel, su fekkee ne manees na leen a jàppandi ci ay tomb walla ay bind yu néew, loolu liggéey la gu Seytaane tëral. Ngir jubanti ay lu néew ci téere yi ñu bind, ngeen foog ne dangeen di def liggéey gu mag. Waaye dees na ma sant: Noppalu mooy wax ju xam-xam.”
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
« War naa wax, Taxawalleen seetlu ay njàll. Su mébetu Seytaane bii manoon na am, kon dafay feeñ ci yéen ne seen liggéey dinañu ko jàppe ne moo gën a yéeme ci xalaatam. Mooy pexe noon bi, ngir dajale lépp lu ñu jàppe ne ay mbir yu dees a xeeb, fa xeeti xel yépp bokkul woon ci déggoo. »
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
«Kon nag nak? Liggéey ji neex Seytaane mooy am. Dañuy joxe ñi biti ngir tekki bu bokkul ak sunu ngëm, waaye li leen di gëna yombal, te loolu dina jur jikko yu war a indi njàqare lu mag, te dina yàggal waxtu yu wurus yi, yi waroon a jëfandikoo ak farlu ngir yégle nit ñi message bu mag bi. Njàngat yi ci bépp mbir mi nu liggéeyoon ci maneesuñu a méngoo lépp, te njariñam mooy jaxasoo xel yi gëm ak yi gëmul. Loolu mooy li Seytaane tëraloon ne war na am—lu mu mana yaatal ni ab juuyoo.»
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Jàngal Esekiyel, saar 28. Léegi, fii am na jëf ju màgg, fu xel yu doywaar mën a wone seen bopp. Waaye Boroom bi am na liggéey bu war a am ngir musal bàkkan yu bëgg a sànku; te bérab yi Seytaane, mi soloo ngir nekk kenn ku dul moom, mën a dugg ba fees ci sunu xeet, di indi jaxasoo, dina ko def ba mat sëkk, te ñiippi rëcc-rëcc yu ndaw yooyu dinañu yaatu, nekk yu fés.”
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Te manees na ma nekk nekk bu njëkk ne Boroom bi joxul benn Elder Daniells mbaa Elder Prescott yëngu-yëngu bi walla yebbu liggéey bii. Ndax naxari Seytaane dañuy duggsi, ndax “Daily” bii war na doon lu réy lool ba ñu koy duggël ngir jaxase xel yi te tere yokkute liggéey bi ci jamono jii bu am solo lool? Warul mel noonu, lu mu mana doon sax. Warul ñu duggël mbir mii, ndax xel mi ci war a dugg mooy tere te tëj, te Lusifer mooy xool yëngu-yëngu wu nekk. Dooley Seytaane dinañu tàmbali liggéeyam, te jaxasoo dinañu dugg ci sunu safara. Amuloo woote ngir seet wuute xalaat wi nekkul laaj wu nuy nattale; waaye sa noppi mooy wax ju bare solo. Mbir mi mépp nekk na ma bu leer. Su fekkee ne Seytaane man na jaxas kenn ci sunu nit ñi ci mbir yii, ni mu ko fas yéene a def, doxalin Seytaane dina am ndam. Léegi liggéey bi, te bu yàggul, war nañu ko jàppaat, te warul ñu wax benn [wuute] xalaat.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“Seexaan dina yëngu nit ñooñu ñi nu bàyyi ba ñëw booloo ak malaaka yu bon, te tàggal sunu liggéey ci laaj yu amul solo; ndax ban mbégte la [fa] dina am ci kër gu ñaaw gi. Jéppal-leen, jéppal-leen. Na bépp wuute suul. Sunu liggéey léegi mooy jagleel sunu dooley yaram ak dooley xel ak nerves yu bopp yépp ngir dindi wuute yooyu yoon wi, te ñépp bokk ci benn déggoo. Bu Seexaan, ak xam-xamam bu mag te ñu sellalul, manee jot ndaw doŋŋ ci kàddu gi, [dina bég].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Léegi, ba ma gisée ni ngeen doon liggéeyee, sama xel jàpp na mbir mi bépp ak ay njariñam bu ngeen yoxee ba jox ñi nu bàyyi gannaaw gi ndaw sax bopp ngir indi jaxasoo ci sunuy taxawaay. Seen ñàkk xel moo di li Seytaane bëggwoon. Seen yégle bu kawe bi nekkul woon ci ngëmël gu Xel mu Sell mi. Dama jàngalees ma ngir wax leen ne, seen di seet ay ñaawtéef ci bind yi nit ñi Yàlla jiite woon bind, bokkul ci li Yàlla yégle. Te su fekkee ne mooyu xel mi Magat Daniells di jox nit ñi, kon bu baaxul benn yoon ñu jox ko wàllu liggéey bu ofisyeel, ndaxte manul àtte li war a jur li ci topp. Seen noppi ci mbir mii mooy seen xel. Léegi, lépp lu mel ni seet ay ñaawtéef ci téerey nit ñi nekkatul ci dund gi, du liggéey bi Yàlla jox kenn ci yéen mu def. Ndaxte bu dee ne góor ñii—Magat Daniells ak Prescott—toppoon nañu ndigël yi ñu leen joxoon ci ni ñuy liggéeyee ci dëkk yi, kon ñu bare, bare lool, dinañu woon gëm dëgg gi te soppeeku, ay nit yu mën a liggéey te [léegi] ñu nekk ci ay bérab yu ñu dootul jot.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Àddina bépp war na ko war a seet ni mooy benn njaboot gu réy. Te bi ngeen amee noonu benn bëtu xam-xam bu mel nii ngir root ci moom, lu tax ngeen bàyyi àddina bi muy yàqu at yu bare ak seede yi sunu Boroom Yeesu Kirist joxe? Diine ju dëgg jàngal na nu ngir nu seet góor ak jigéen bu nekk ni nit ku nu man a defal lu baax.
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Lii mooy mbind mi ñu bindoon ci ay at yu bare: ‘Xel mu Dëppoo,’ seede bu ñu jox Mag Andrews. Xel mii man nañu koo yar ba mu nekk doole ngir xam kañ la war a wax ak yan yeboo la war a yékkati te muñal, ndaxte Kirist mooy sa Jàngalekat. Te dama ragaloon lool ci sa mbir [bi ma la gisoon], ba ngay yékkati sa xam-xam te topp yoon wu mën a duggale wuuteb xalaat. Boroom bi di woote nit ñu xarañ yu man a noppi seen wax bu ko xel mu xarañ kërgëntu ñoom a ko laajee. Su fekkee bëgg nga nekk nit ku mat, danga soxla sellal gu jaar ci Yeesu Kirist. Léegi am na liggéey bu tambali rekk, te nañu gis xel mu xarañ ci bépp pastëer, ci bépp presidentu [ab] konferaans. Waaye amoon na liggéey bu la waroon a jàppale at yu weesu, fa nga soxla woon nga yékkati sa baat ngir boppam liggéey bii. Kirist jox na ñoom ñépp, mbooloom askanam, ndigël yu xët wiiral ci li ñuy def ak li ñu warul def. Te des na nu tuuti waxtu ngir jëfandikoo njubte gi Boroom bi. Man nga déggali yoonu Boroom bi. Gis naa sa mébet ngir yóbbu mbir yi ni nga ko tëralee ci sa bopp gannaaw bi ñu la tegée president. Danga xalaatoon ne dinga def ay mbir yu yémbeel, te loolu dafay doon liggéey bu Yàlla tegul woon ci sa yoxo ngir nga ko def. Léegi, sa liggéey du ngir sonal, waaye ngir yiwle bépp soxla bu man a nekk su fekkee Boroom bi nangu na la ngir nga szolgéem. Waaye ci lu gaaw, wax nga firnde ne xel mu xarañ ak àtte mu sellalóo feeñuñu ci yaw. Danga leralee ay mbir yu ñu dul nangu unless su fekkee Boroom bi joxee leer.”
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Ñu jàngale na ma ne yooyu yëngu yu gaaw yooyu waruñu woon a am, mel ni tànn yéen ngir nekk prezidaŋu konferaans bi sax at mi des. Waaye Boroom bi tere na ne amati benn jëf ju gaaw bu mel noonu ba kera ba mbir mi tëjjeesoo ci kanamu Boroom bi ci ñaan; te ndaxte yéen jot ngeen bataaxal bi leen xamal ne liggéeyu Boroom bi buy dal ci kaw prezidaŋ bi mooy yëf yu gëna màgg te xaram, amu ngeen woon benn sañ-sañu yoon ci wàllu jikko ngir tàmbalee ak seen njàqare gu tar ni ngeen ko def ci mbiru ‘Daily’ bi, te yaakaar ne seen dooley sañ-sañ dina dogal laaj bi. Amoon na fa Mag Haskell, mi gàddu woon yeneen yëf yu diis, te am na it Mag Irwin ak ñenn ci góor ñi ma man a tudd, yu yëngu ak yëf yu diis.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Fan nga woon sa worma yi nga am at? Ban ndigal ngay man a jëfandikoo te duñu jël gépp nit ñi yor yëfi ngir seet ak xalaat mbir mi? Waaye nañu léegi seet mbir mi bu baax. Léegi war nañu dellu xalaat ndax dafa di àtteb Boroom bi, ci kanam liggéey bi ñu bàyyi woon, ci ngeen di won seen cër ngir yóbbu liggéey bi ba mu yokku beneen at itam. Su fekkee ne dangeen yóbbu liggéey bi beneen at ak ndimbal mi di bokk ak yéen, war na am soppi ci yéen ak ci Magkat Prescott. Te woneleen seen bopp torox ci kanam Yàlla. Boroom bi war na gis ci yéen firnde yu bokk ak xeetu dund gu wuute, ndax bu feeñee ne góor ñi soxlaa dellu soppeku ci jamono jii, mooy Magkat Daniells ak Magkat Prescott.”
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
«War nañu tann juróom-ñaar ay góor yu ame xam-xam te ci jëfandikoo yiwug Yàlla maye seede ci dellusi gu bees. Ndaxte ku nekk ci ay góor yu ni mel, yu gumba ba ñu mënul xalaat sukkandiku ci sabab ba jëm ci njariñam, ba ñuy bàyyi xel góor ñi yeboon yëf yi ci liggéey bi ak ñii di njiiti konferaas yi, [te] góor ñi yore liggéey bi lu ëpp ñaari at ñu xeebaral leen, te mu jur toppandoo gu yàquy xel gu ni mel ba góor ñi di réccu ci saxaar liggéey bi ñu dëgmaloon ci seen kanam ay at—liggéeyal dëkk yi—te duñu jox ndigël, walla lu néew lool, mag ña ngir seetlu ak laaj pexe, waaye ñuy yégle nit ña mbir yi ñoom ci seen bopp tànn a joxe, loolu ci boppam lay seedeel ne góor ñoñu wóorul ngir dénk leen liggéey bu réy te yéemukaay bu ni mel.»
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
«Kirist du dee. Mukk du may sonn liggé baatam jaarale ci anam wii yu doy waar. Bàyyileen téere yi noonu. Su fekkee ne soppi bu am solo war na am, Yàlla dina am boole bu dëppooku ci soppi boobu; waaye bu ñu dénkée nit ñi yégleb ak yëfi yuy ànd ak ko, [Yàlla] dafay laaj takku gu dëgg, guy liggéey ci mbëggeel te sellal bakkan bi. Mag ñi Daniells ak Prescott, ñoom ñaar a soxla dellusi waat ci soppi gu dëgg. Liggéey bu doy waar agsi na, te mënul a méngoo ak liggéey bi Kirist ñëwoon suuf ngir def ko; te ñépp ñi soppiwoon dëggu, dinañu def jëf yi Kirist di def.»
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
«Nun ñépp dañoo war a liggéey liggéey bi di màggal Baay bi. Ñu agsi nañu ci jafe-jafe ju mag ji—mbaa ñu topp ci xarakteru Yeesu Kirist ci jamono jàngoro ji ngay waajal te, mbaa ñu bañ koo jéem sax. Mag Daniells, bu [nga] jàppe ne am nga sañ-sañu yékkati sa baat ba ñépp dégg ko ni nga ko defoon ci yeneen xaalis yu ni mel. Te xam ne, njiitu konferaans du buur buy nguuru. Dafay liggéey ak nit ñi am xel te nekk ci bérab bi ni ay njiit yu Yàlla nangu. Amul sañ-sañu dugg ci mbind mi nekk ci téere yi ñu mbooloo, te jóge ci xalam yi Yàlla nangu. Duñu fi desati di not, su dul ne wone nañu néewaat ci kàttanu nguur ak noot gi. Jafe-jafe ju mag ji agsi na, ndaxte Yàlla dinañu koo toroxal.»
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .
“Naka la Boroom di xool ci dëkk yi ñu bañ a liggéeyal? Kirist nekk na ca asamaan. Léegi dees na ko nangu ne, ‘Amul nguur gu buur. Te léegi mooy jafe-jafeb àddina sii. Léegi man maa di Kàttan gi man a musal walla a alag. Léegi mooy waxtu wi muy nekk ne moomug bépp ñépp nekk na ci samay loxo. Jox naa sama bakkan ngir musal àddina. Te “Man, bu ma yékkatee,” yiw gu musal gi ma di joxe dina firndeel ne ñépp ñi nangu a ñu bind leen ci melokaanu Yàlla te ñu bokk benn ak Man dinañu liggéey ni ma liggéeye ak sama kàttanu yiw gu jot ci jottali.’ Ku nekk ku soob, na jàppandoo ak ay mbokkam ngir def liggéey bi ñu leen dénk, bi ñuy nekk ci bérab yu am yégle, ci biir ndigali Boroom bi muy joxe, te nañu wut ak seen xol bépp a liggéey ci matug jàppale ak Ki bëggoon na àddina ba joxe ay bakkanam, sarax bu mat, ngir musal àddina. Maa ngi wax sunuy ministër yi ne, bu ñuy tàmbali liggéey bi ci sunuy dëkk, na am seddlu gu dal te sell gu and ak ministèreb Kàddu gi. Nun mënunu a def toppandoo bu baax ci xelu nit ñi su nu...”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Damaa ngi recopier ci sama Téereb Bés. Dëgg gi nekk ci Yeesu — waxleen ko, ñaanleen ci, gëmleen kàddu bu nekk ci yombam. Lu ngeen ci man a jariñ bu ñu yóbbu njuumte yi ci kanam nit ñi jóge woon ci ngëm te déglu xel yu nax, nit ñi féete ak yàggul woon ak nun ci ngëm? Ndax dangeen taxaw ci wetub Seytaane? Joxleen seen perhatian tool yi kenn liggéeyagul. Liggéey bu àddina bépp a ngi sunu kanam. Ñu maa won na ay misaal yu jëm ci John Kellogg.”
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Ab nit ku yëngu te diwaan yu rafet woon, moo doon tektal xalaat yi nekk ci ay wax yu bëgg a nax yi muy joxe, ak ay xel yu wuute ak dëgg-dëggu Biibël bu dëgg bi. Te ñi doon xiif te mar lu bees, dañuy jëfandikoo ay xalaat [yu mel ne lu dëgg te di nax] ba tax Maam Prescott nekkoon ci njariñ bu réy. Maam Daniells itam nekkoon ci njariñ bu réy [ngir] muur ci naxu xel ne bu ñu waxee ay xel yooyu ci bépp fànn, kon dina mel ni àddina bu bees la.”
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.
«Waaw, loolu dina amoon, waaye bi seen xel yi di noyyiku noonu, won nañu ma ne mbokk Daniells ak mbokk Prescott dañoo doon lemmi ci seen dundug jamono ay xalaat yu mel ni lu ruu, te di woot sunu nit ñi ca ay xalaat yu rafet yu war a nax, bu fekkee sax, ba ñi tànn ci kaw. War naa bind ak sama kayit ne ay mbokk yooyu dinañu gis ay ñaawtéef ci seeni xalaat yu nax, yu di teg dëgg gi ci xaalisug bañ a wóor; te moonte it, dañuy taxaw mel ni ñoo am xam-xam bu réy ci mbirum ruu. Léegi war na ma leen wax ne bi nu ma wonnee mbir mii, bi Elder Daniells di yékkati baatam ni trompet ngir wootal ay xalaatam ci “Daily,” li ci toppoon moom lañu ma won. Sunu nit ñiy jaar ci lëj. Gis naa li ci mujj, te ba noppi ñu jox ma ay artu ne bu fekkee Elder Daniells, te du seet li ci mujj, di noonu di tàbbi ci xelam ba nga xam ne muy gëm ne mu ngi nekk ci ngëmle Yàlla, kon kuññug gëmadi ak sikseñis dinañu jiwu ci sunu xeet bépp fu nekk, te dinañu nu fekk fa nga xam ne Seytaane dina yóbbu ay yégleem. Gëmadi gu wér ak sikseñis dinañu jiwu ci xel yu nit, te ay meññent yu doy waaru bon dinañu wuutu dëgg gi.» Manuscript Releases, volume 20, 17–22.
The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.
Jaar-jaarinu maas ñaareel gi mooy firndeel yokkute gu ñaaw ci weddi gi. Njuumte yu xel mu sellul yi Esekiel di tektal ci néegu nataal yi, dañuy won ne “Mbokk Daniells ak Mbokk Prescott dañoo doon ràbb seen xew-xewu bopp ay xalaat yu mel ni yu espiritism, te di jur sunu nit ña ñëw ci ay xalaat yu rafet yu wara nax, bu ñu ko manee, sax ñi tànn yi ci seen biir.” Espiritism bi bokk ak gis-gis bu dul dëgg bu “daily,” mooy misaal bi ci li, bu ñu ko manee, dina nax sax ñi tànn yi ci seen biir. Moom dafa boole espiritism bu pantheism bi Kellogg doon yégle ak dooleel gu Prescott ak Daniells di jéem a tekki “daily” ne mooy liggéeyu Kirist ci kër-yàlla ju kawe ji.
She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.
Mu ngi leen di xamal ñu bàyyi téere ya ci seen yoon; te ci loolu, dafa doon jublu ci jéggi-jéggi bu Prescott ak Daniells defoon ngir bindaat téereb Uriah Smith bi, Daniel and the Revelation, ngir dindi ci biir moom njàngalem mi mu jàngale woon ci “the daily,” ni ko Miller itam xamme woon. Ñi di soppi jaar-jaari nettali yi ci Laodicea, ñi Isaiah tudd “the learned”, jot nañu ci kërg gox gu réy ci kaw ñi amul njàng mu mat ci Adventism, ndaxte dañu weddi walla jengal seedeem jaar-jaar ba ngir yóbbu ñi nopp yi di sax ci lu bees ak ñi gën a ñàkk xam-xam ci njàng mi, ba ñu defe ne mbirum “the daily,” amul solo, te Miller itam nekkoon na ci njuumte ci wàllu mbir moomu. Jëf ju sellu jii ci soppi jaar-jaar yi, bokk na ci mbalit mi ñu won Miller ne dees ko balay ak góob guy wacc suuf, ci jamono ji feeñug kàttanu Yàlla ci Midnight Cry di dellusi.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
Dina yokk sunu seetlu ci ñaareelu maasinu Adventisme Laodise ci waxtaan wi di ñëw.
“The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.
Bataaxal bi ne “Demleen jëm kanam” dafa war a wéy di déggiku te ñu war koo teral. Naka la xaalis yu wuute yi ngiy am ci sunu àddina di woote liggéey bu mën a jëfandikoo ci ñoom ak ci seen melokaan yu sell yi. Boroom bi soxla na nit ñi am xel mu bañ a lëndëm te set, nit ñi Xel Mu Sell mi liggéey ci seen biir, te ñuy teeru ndab lu bees bu jóge asamaan. Ci xel yu mel noonu, Kàddug Yàlla day leeral leer, di feeñal ci ñoom yoon wu wóor wi lu ëpp lu ñu mas a gis ba noppi. Xel Mu Sell mi day liggéey ci xel ak ci xol. Waxtu wi agsi na ba, jaarale ko ci yonnent Yàlla yi, ñu ngi ubbi mbind mi ci kanam àddina. Jàngalekat yi ci sunuy ekool waruñoo ñu tëj leen ci ne leen dafa war rekk ñu jàngale li ñu masoon a jàngale ba léegi. Nanu dindi tere yooyu. Am na Yàlla buy jox bataaxal bi ay nitam war a wax. Bu kenn sarxalkat bu xam ne mooy yégle xibaar bu baax bi bañ a defe ne mu tëju, mbaa ñu natt ko ak nattuk nit. Xibaar bu baax bi war na mataliku ni ko bataaxal yi Yàlla di yónni ware. Li Yàlla di jox ay jaamamam ñu wax tey, xéy na ne du woon dëggug jamono démb at yu tollu ci ñaar-fukk, waaye mooy bataaxal bi Yàlla jagleel jamono jii.” The 1888 Materials, 133.