After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”
Gannaaw nu seetee jaar-jaari mboolem mbir yi dale ci 1863 ba ci waxtu mujj mi ci 1989, ci biir dëgg-dëggu ñeenti xasaay yi ci Ezekiel saar 8, yi di tegu ci ñeenti maas yi ci Adventisme, dina nu jublu sunu xel ci yokkute xam-xam bi ñu ubbiloon ci 1989. Yokkute xam-xam boobu dafa jëm ci juróom-bennéelu aaya yi mujj yi ci Daniel saar 11. Ci 1989, sunu ndaje njàngum Subo bu tuuti gisna yoonu yemale yi ci waxi yonent yi ci Biibël, yi Future for America di faral di wax, te yi dëgëral toftalinu xew-xew yi ci bépp yoonu yemale; loolu nag di may jàngatkat bu waxi yonent ngir mu jëfandikoo yoonu tawte gu mujj gi ci “rëdd ci kaw rëdd.”
Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.
Ci biir ay at (1992), maa ngi bindoon ab mbind mi jëfandikoo juróom-benn aaya yu mujj yi ci Daniel fukki benn. Mbind mi, sama bànneex rek moo tax ma bind ko, ndaxte amuma woon kàttan mbaa bëgg-bëgg bu ma koy wërale ci kanam nit ñi. Ba ci 1994, mbind mi agsi woon na ci benn ministère Adventiste buy dox ci boppam, te ci 1995, benn sàppe bu am fukki benn xët yu jëm ci juróom-benn aaya yu mujj yi ci Daniel fukki benn, fees na ci benn dëkkandoo bu weer wu nekk buy génne ci ministère boobu. Ci mbind yi “Spirit of Prophecy” bind, am na lu néew rekk ay ndigal yu xóot yu jëm ci Daniel fukki benn, te bi gën a am solo ci ñoom ñépp nekk na ab layu xalaat bu mag ngir saxal dëggug jëfandikoo bi ma teg woon ci aaya yooyu.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Amunu benn waxtu buy sànk. Ay jamono yu jafe-jafe nekk nañu ci sunu kanam. Àddina bi yéngu na ak ruuhu xare. Léegi lu yàggul, xew-xewu metit yi ñu wax ci kàddug waxi Yàlla yi dinañu am. Kàddug waxi Yàlla bi nekk ci Daniel sarax fukki benn bi, jot na lu jege ci matug yépp. Lu bare ci téereb jaar-jaar bi am ba noppi ngir matal kàddug waxi Yàlla boobu, dinañu ko delloo. Ci xët wu ñett-fukk bi, ñu wax na fa ci ab kàttan bu ‘dina metti xolam, [Daniel 11:30–36 quoted.]”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Xew-xew yu ni melni ci baat yii dina am.” Manuscript Releases, number 13, 394.
Sister White is clear that 1798, is the “time of the end.”
Sër Wiit wax na leer ne 1798 mooy “jamonoy mujj gi.”
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Waaye ci jamono ji mujj, yonent bi nee na: ‘Ñu bari dinañu daw fii ak fa, te xam-xam dina yokku.’ Daniel 12:4.... Gannaaw 1798 téereb Daniel ubbi nañu ko, xam-xamu ci yeneen waxi yonent yi yokku na, te ñu bari yégle nañu ndigal lu tar bi ci ne àtte ba jege na.” The Great Controversy, 356.
Verse forty of Daniel eleven begins with, “And at the time of the end.”
Saar ñeent-fukk ci Daniel benn-fukk ak benn tàmbalee na ak ne: “Te ci jamono mujj ga.”
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Te bu mujjug jeexital bi, buur bu bëj-gànnaar bi dina ko daaneel; te buur bu bëj-saalum bi dina ñëw ci kawam mel ni ngelaw lu tar, ànd ak watiiri, ak kawar yi, ak gaal yu bare; te dina dugg ci réew yi, dina fey ci seen kow te jaar. Daniel 11:40.
It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.
Lu leer na, sax ci amul njàppale gu jub ci Xel mu wax lu jëkk, ne sarax bi ñent-fukk ci aaya yi mooy tàmbali njàngat lu njëkk ci 1798. Yëngu-yëngu yooyu dañuy jëme ba ci tëj diggante nit ak yërmande, ndaxte aaya bu njëkk ci xaaj 12 bu Daniel nee na: “Te ci jamono jooju Mikayel dina taxaw,” te Sœur White wax na ko leer ne bu Mikayel taxawee, diggante nit ak yërmande dina tëj.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“‘Ci jamono, Mikayel dina taxaw, Boroom buur bu mag bi miy taxawu ngir doom sa xeet; te dina am jamono ju metti, bu mel ni benn musiba bu xewulwoon dara mbaa xet yi amee ba ci jamono jooju: te ci jamono jooju sa xeet dinañu mucc, képp kuñu fekk mu bindu ci téere bi.’ Daniel 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Bu bataaxal ñetteel malaaka bi bi jeexee, yërmandeetu Yàlla dootul ragal ndax ñi tooñ te dëkk ci suuf si. Nit ñi Yàlla bokk samp nañu seen liggéey. Jot nañu ci ‘taw bi mujj,’ ‘ndimbalug yeesal gi jóge ci kanamu Boroom bi,’ te waajal nañu ngir waxtu nattu gu metti gi nekk ci seen kanam. Malaaka yi dañuy gaawantu, di dem ak dellu ci asamaan. Benn malaaka buy délsi jóge ci suuf si yégle ne liggéeyam jeex na; nattu bu mujj bi wàcci na ci àddina si, te ñépp ñi firndeel ne sax nañu ci sellaay yu Yàlla yi jot nañu ci ‘rëññu Yàlla miy dund.’ Noonu Yeesu taxawulati ci ndimbalëm bi mu doon def ci kër gu sell ga ca kaw. Mu yékkati ay loxoom, wax ak baat bu kawe ne: ‘Jeex na;’ te mbooloom malaaka ya bépp wàcc seen kaala yi, bi muy yégle wax ju màgg ji ne: ‘Ku jubadi, na jubadiati; ku tàng, na tàngati; ku jub, na jubati; ku sell, na selleeti.’ Peeñu 22:11. Bépp mbir àttees na ci dund walla dee.” The Great Controversy, 613.
Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.
Sarax bu Daniel fukki ak benn, tàmbali na ci atum 1798, te ci sarax bi fukki ak juróom, bi buur bu bëj-gànnaar (papauté bi) agsee ci njàlbéem te kenn du ko dimbali, ndigalug jéego nit ñi day jeex, ndaxte sarax bi ci topp nee na: «Te ci waxtu woowu,» noonu muy xamale “waxtu” wiñ feeñal ci sarax bi jiitu, mooy sarax bi fukki ak juróom ci Daniel fukki ak benn. Buur bu bëj-gànnaar (papauté bi), dafa agsi ci njàlbéem ci njëlbënu waxtuw jéego nit ñi.
Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.
Kon nag, jaar-jaaru juróom yi nekk ci juroom-benn aaya yu mujj yi ci Daniel fukk ak benn, dañuy wone toftalinu xew-xew yu tàmbalee ci atum 1798 te jeex ci tëjbi àtteb nit ñi. Bi Jigéen-ja White nekkee ci dundam, 1798 nekkoon na leer ne ci jaar-jaaram wu weesu. Bi mu waxee ne “wax ju dëgg gu nekk ci sàccu Daniel ci saraxal fukk ak benn mi, mu ngi bëgg a agsi ci matug matam”, du man a diñ ci dara ludul jaar-jaar ju am gannaaw 1798, te bala Michael taxaw. Gannaaw loolu mu wax na bu wér ne “barab yu bare ci jaar-jaar ji amoon ngir matal baat bii ñuyaat nañu ko,” noonu di jàngalekat kàddug yëgale bi xamal ne jaar-jaar wu mujj wi ci Daniel fukk ak benn, wi “mu ngi bëgg a agsi ci matug matam,” am na misaalëm ci yeneen xaaj yu jaar-jaar yi ñu teg ci saraxal Daniel fukk ak benn.
Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.
Bu mujjéleen bu am solo ci waxi yëgle yi, mu dellu cite ay aaya yu tollu ci ñatt-fukk ak juróom ba ñatt-fukk ak juróom-benn, te mu wax ne: “Xew-xew yu mel ni yiñu melal ci wax yii dinañu am.” Kàddu gu joge ci waxug Yàlla jox na ab caabi ñi di jàngi yëgle ngir bëgg a xam matug mujj ga ci Daniel 11. Caabi googu mooy ne, jaar-jaaru waxi Daniel 11 ci juróom-benn aaya yu mujj yi, dafa àndandoo ak jaar-jaaru biñu teg ci aaya yi tollu ci ñatt-fukk ba ñatt-fukk ak juróom-benn. Leer gu bare lool a ngi génne ci révélasiyoŋ boobu, waaye li war a seetlu fii mooy ne, ci Daniel 11:31, “bés bu nekk bi” dañu ko dindi.
To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”
Ngir nu man a déggal bu baax jaar-jaari bindu yonent bi miy won jëf yi toftal ba mu waral jeexital boppam ci xel nit, taalibéebu yonent war na am xam-xam bu jub ci “ndiir bi.” Su fekkee ne ayet fanweeri benn bi di jox njàngat ci ñàkkal saserdotal liggéeyu Kàddu Kirist ci kër-yàllaam, walla muy jox njàngat ci dindi bàkkane, kon dafa war lool ngir nga man a déggal bu jub jaar-jaar boobu méngoo bi Mag Sister White waxoon ba mu bindee ne, “Mbir yu ni mel yi ñu misaal ci wax yi dinañu am.”
Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.
Sëf ne, Adbantis bu Lawodise amul woon askanug njariñu matal gi ne Daniel benn-fuk ak benn, aaya ñeent-fukk, muy wax ne dafa bañ a xam matug yëg-yëgu gi jëm ci tasaru Réew mi ñuy wax Soviet Union ci atum 1989; waaye aaya ja moom dafa xamle ndëgg-ndëgg jëfandikoo yooyu sax. Ñi bëggoon a xam bu baax yokkute xam-xam bu yonent bi, bi ñëwee ak matug aaya ñeent-fukk ba ci atum 1989, ñoom, dégg-dëggu “bés bu nekk” bi, daldi nekk dëggu jamono jii. Ci ndorteelu xarnu bi juróom-ñaar-fukk, xam-xam bu jub boobu amoon solo lool, ndaxte dafa doon benn cér bu am solo ci dëgg-yu samp yi Boroom bi jëfandikoo William Miller ngir samp leen.
But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.
Waaye ci biir fukk ak juróom-benn at yu njëkk yi ci téeméeri atub fanweer gu ñaar-fukki at, gis-gis protestaaŋ bu Seytaane mi di wax ne “bu bes bu nekk bi” dafa tegtal liggéeyu Kirist ci kër-yàllaam, doon na taxawal gu néew; te waru woon a may benn xulóo tambali sax ci dëgg bi ne “bu bes bu nekk bi” mooy benn misaal bu bokk ci ngëmug jaamburkat. Looloo tax dingeen dégg ci ñi di soppiwaat jaar-jaar yu Laodise ne mbirum “bu bes bu nekk bi” “waru ko def mbirum nattu,” walla ne “waru yëngal mbirum ‘bu bes bu nekk bi.’” Li ñiy soppiwaat jaar-jaar yi baaxul a bàyyi, bu ñuy jiite ñi xamuma ci waxtaan wii, mooy dogal bi xel mu sell mi daan saxal ci mbir mi. Kàddu yii di jëm ci Mag Haskell.
Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”
Magat Haskell moo doon yëngalare ngir aar njàng mi jub ci mbirum “the daily,” di ko xeex ci jëfandikookat yu muy Prescott ak Daniells ci ñaareelu ak ñaareelfuk at yi ci xarnub ñaareel-fukk. Moytuleen bu baax, ndaxte Rakku jigéen White masul fésal ne xam-xamu Haskell ci mbirum “the daily” baaxul; li mu ko rekk sant mooy mu bañ a bàyyi xëccoo boobu mu wéy, ndax Boroom bi bëggul woon a joxe ab màndarga gu sax ngir noon yi dëgg (Prescott ak Daniells), ba ñuy wéy di dëgëral seen njàng mu dul dëgg. Ci xët wi, Haskell dafa yeddul ngir “the chart,” te chart bi ñuy wax mooy chart bu 1843 bi. Haskell dafa defaat chart bu 1843 bi ngir nekk seede ci xëccoo boobu. Waaye du ko rekk defaat; dafa yokk ci suufu chart bi wax ji jóge ci Rakku jigéen White, fa mu wax ne “chart bu 1843 bi, loxo Boroom bi moo ko jiitewoon te waru koo soppi.” Bi ngeen di jàng xët wi, waññileen yoon yi mu wax, “ci jamono jii.”
“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’
«Dama ma jàngale ma ne ma wax leen, Buñu yëngu ci jamono jii benn laaj ci Review buy yengal xel yi.... Amuñu léegi waxtu ngir dugg ci werante yu amul solo, waaye war nañu a xalaat bu baax ci soxlawu wut Boroom bi ngir am soppe gu dëgg ci xol ak ci dund. War nañu def jégo yu dëgër ngir jot sellalug bakkan ak xel.»
“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.
«Dégg naa ay waxtaan yu ma ñu may ngir artu ma ci soxla su am solo buy doon ñu war a saxal benn jëfandikoo, benn jëmu booloo. Loolu mbir la bu am solo ci nun ci jamono jii. Ni nit ku nekk, war nanu jëfandikoo artu gu gëna mag.»
“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.
“Bind naa ci Maggat Prescott, wax ko ne war na moytu lool ba du dugal ci Review mbir yu mel ni ñuy tegtal ay nàk ci sunu jaar-jaar ju weesu. Wax naa ko ne mbir mi mu gëm ne am na ci njuumte du laaj bu am solo bu mag, te suñu koy joxe léppam fii tey ba muy fés, sunuy noon dinañu ko jëfandikoo, def ci lu ndaw lu mel ni tund.”
“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.
“Yéen itam maa ngi leen di wax ne mbir mii [MAN AÑU “BÉS BU NEKK” BI CI DANIEL 8.] warul yëngu ci jamono jii. Déedéet, sama mbokk, dama bëgg a wax ne ci jafe-jafe bii nu nekk, kart bi nga yeesaloon warul wër. Nga def njuumte ci mbir mii. Seytaane dafay liggéey ak dogal ngir jur ay mbir yu di jur jaxasoo. Am na ñu bég lool ñu gis sunuy surga yi dugg ci werante ci laaj bii, te dinañu koo jébbal lool.”
“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.
“Ñu jàngale nañu ma ne ci li ñuy wax man a am ci benn wet mbaa ci beneen wet bu laaj bii, noppi mooy wax gu am solo ci jamono jii. Seytaane di xool ngir gis fursa ngir sos xaajale ci sunuy jangat yu mag yi. Njuumte la woon a siiwal taabal bi ba keroog nga man a booloo ak ñépp, te ngeen déggoo ci mbir mi. Géna xelul ngeen woon ci yóbbu ci kanam wàllu mbir mu war a sos waxtaan ak génne ay xalaat yu bare, ndaxte lépp lu ci nekk dees na ko teg ci naaj, def ko mu tekki lu dul loraange rekk ci sabab bi. Nun ñépp am nanu lu nu wara def ngir doxal wax ju dul dëgg yu ñi fésal seeni xol ci seen bëgg seede fen bi.” Manuscript Releases, volume 9, 106, 107.
In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.
Ci njëkk mbind mi, nu waxoon ne Ellen White wax na ne ñi joxe waxu waxtu àtte bi am nañu xalaat gu jub ci “bés ba,” te gis-gisug Prescott ak Daniells ne “bés ba” dafa tegtal liggéeyu Kirist ci kër-yàllaam, jóge na ci Seytaane. Mu yedd Haskell ndax mu mayoon werante bi wéy, waaye du ci ndax taxawaayam ci dëgg gi jëm ci li “bés ba” di tegtal. Ca jamono jooju, li ëppoon ci ñi gëm daan nañu sax ci xam-xamu pionnier yi ci “bés ba,” te, lu gën a am solo, sarax si nekk ci Daniel fukki benn, bi waroon a ubbeeku “ci waxtu mujj ga” ci 1989, nekkoon na ba tey ay fukki at yu bare ci kanam. Ca waxtu jooju (1989), solo gi nekk ci xalaat gu jub ci “bés ba” dina doon lu war. Ñi soppi ay bind yi daan nañu bàyyi rekk qualification yi Ellen White defoon te ñu yem ci jamono jooju rekk, génn ci seen ñam wu doyadi. Waññi qualification bu jëm ci waxtu ci wàll wi di topp.
“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.
“Am naa ay wax jëm ci Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, ak ñépp ñi doon liggéey ci jëfandikoo seen xalaat ci lu “the daily” ci Daniel 8 tekki. Warulñu def lii luy laaj buy seet nit, te yëngu-yëngu bi ci génn ndax li ñu ko jàppe ni noonu, neexul woon dara. Jaxasoo am na, te xel yu bari ci sunuy bokk yi dindi nañu leen ci seet bu xel mu sett te waroon a joxe ci liggéey bi Boroom bi digle woon ne war nañu ko def ci jamono jii ci sunuy dëkk. Loolu neex na noon noonu noppalu bu mag bi nu am ci sunu liggéey.”
“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.
“Leer gi ñu ma jox mooy ne dara waruñu ko def ngir yokk yëngu-yëngu wi ci laaj bii. Buñu ko indil ci sunu waxtaan yi te daldi ci dëkk ci mel ni mbir bu am solo lool. Am na nu liggéey bu réy bu nekk ci sunu kanam, te amuñu benn waxtu bu nu wara ñàkk ci liggéey bu am solo bi war a ñu def. Na nu taxaw ci sunu doole yu ñépp gis ci njoxeem ci suñu wonee xeetu dëgg yu am solo yi, yi nu am ci leer gu wóor.”
“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.
“Damay may leen seeni xel ci ñaan gu mujj gu Kirist, ni ñu ko bindee ci Yowaana 17. Am na yenn mbir yu bari yu nu man a wax,—dëgg yu sell, di woon nattu, te rafet ci seen yomb. Ci yooyu ngeen man a sax ak cëru xol bu tar. Waaye buleen indi ‘bès bu nekk bi,’ mbaa beneen mbir mu man a yëngal werante ci diggante bokk yi, ci jamono jii; ndaxte loolu dina yéexal te tere liggéey bi Boroom bi bëgg ñu denc xel yi sunu bokk ci léegi. Bu nu yëngëtu ci laaj yi dina feeñal wuute gu mag ci laaj yi, waaye na nu jële ci Kàddu gi dëgg yu sell yi jëm ci laaj yu doxalin yoonu Yàlla yi wara ñu waral.”
“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.
“Nanu sunuy liggéeykat yu di topp Yàlla war nañu sàkku ngir wone dëgg gi ci anam gi gën a baax. Kem ci lu maneesa def, na ñépp wax benn yoon. Na xam-xami waare yi yomb te di jëfandikoo ci mbir yu am solo, yu ñuy man a xam bu yomb. Su fekkee ne sunuy liggéeykat yépp gis nañu soxla bi ci moomal seen bopp, kon Boroom bi dina liggéey ak ñoom. Léegi soxla na nu dellu ci soppeku gu bees, ngir malaakay Yàlla man a boole seen liggéey ak sunu liggéey, di def bàyyi ci xel yi nu di liggéeyal tur wu sell.”
“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.
“Nanu noo waral ci benn ci lëf yu booloo ci bennug xel bu mel ni Krist; noonu sunu liggéey du nekk ci neen. Xëccleen ci benn yoon bu jub, te buñu indi ay werante. Woneleen kàttanu dëgg guy boole, te loolu dina def lu metti ci xel yi nit ñi. Ci bennug xel la doole nekk.
“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.
“Bii du jamonoy taxul ngir yékkati ci kaw ay farak yu amul solo. Su fekkee ne ñenn ñi amul lëkkal bu dëgër te dund ak Boroom bi, wone nañu àddina bi seen néew doole ci xam-xamu duggu ci Kiristaan, noon ñi bañ dëgg, te ñuy seetaan nu bu baax, dinañu ko jël ba mu ëpp, te sunu liggéey dina ñàkk yokk. Na ñépp mën a yëngu ak lewet, te jàng njàngale yi ci Koom mi lewet te suufe xol.”
“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.
“Mbirtu ‘bés bu nekk’ warul jur yëngu-yëngu yu ni mel yi ñu def. Ndaxte ci ni nit ñi ci ñaari wet yu laaj bi jàppalee mbirtu mii, werante jóg na te jaxasoo nekk na.”
“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.
“Jëf gi Mbokk Larry Smith ci ñiir ab trakt buy yëgle àtteb mbugal ci ay bokkam ak ci seen ngëm, Yàlla moo ko waxul walla mu ko santul. Te ci Njiit Prescott maa wax ne, Boroom bi tegul ci sa kaw ab yëngu-yaram wala yebal ci mbir mi.
“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.
“Damaa metti na lool ci dégg ne Magat Daniells, te xam ne am na benn wuute ci xalaat ci mbir mii ci sunuy bokk yi jiitu, waroon na bañ a jëkkëral mbir mii ni ñu ko defee woon ci yenn bérab.
“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.
“Yeneen sunuy bokk yu góor yi jaaruñu ci xel mu rafet, te xalaatuñu bu leer dale ci sababu ba ci ay njariñu séen jëf ngir taxaw ci séen gis-gis ci tekkiinu ‘the daily.’ Fekk ne fi ak nii, am na wuuteb xalaat ci mbir mii, buleen ko indi ci kanam. Na bépp werante jeex. Ci jamono jooju, noppi mooy wax ju am solo.
“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.
“Wareefu surga yu Yàlla yi ci jamono jii mooy yégle Kàddu gi ci dëkk yu mag yi. Kirist dafa ñëw ngir musal bàkkan yi, te nun, ni way-joxe ay xéewëlam, war nanu jottali waa dëkk yu mag yi xam-xamu dëggam buy musal.” Pamphlets, number 20, 11, 12.
Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.
Mbokk Larry Smith, ki moom la woon jublu ci moom, dafa mer lool ci mbir mi, ndaxte téerey baayam la woon, Daniel and the Revelation, bi Prescott ak Daniells bëggoon a bindaat ngir soppi li mu bindoon ci mbirum “the daily.” Mbokk Smith moo doon aar dëgg gi, te itam baayam. Mu di yokk firnde ci werante gi yoon yu bari ak baat yii, “at this time,” te jëm ci mujji mu wax ne, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” Bépp kër yu mag yu njàngum Adventism yi di jàngale “the daily” tey, dañuy jàngale gis-gisu Seytaane bi. Lu leer na ne xaalis yi am tey bokkul ak xaalis yi nekkoon ba tey.
The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”
Ñaareel ñaareelu Adventisme tàmbalee na ca rébélioŋu 1888 ga, te espiritisme sampu na ci biir njiiti yi. Jëfandikoo boobu ubbi na bunt bi ngir yokkute ay réer gu gëna mag ci espiritisme, yu war a jur xaalis bu àddinaale gu dëppookul ak xaajoo, ndaxte góor ñi nekk ci posti yu am yëf, fas nañu yéene yóbbu li ku nekk di jàpp ni mooy dëgg. Góor yu mel ni Daniells, Prescott ak Kellogg nekk nañu ay màndarga ci taarix boobu, fa Esekiel waxee li juróom-ñaar-fukk mag ña, “mag ñi ci kërug Israyil,” di “def ci lëndëm, ku nekk ci néegu ay nataalam? ndaxte ñu naan, Boroom bi gisunu nu.”
In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:
Ci jamono joo, yónni mbirum 1888, ñoom ñépp ñaar a réer seen yoon ci xulóoyi, jaxasoo ak espiritism bi dajale woon juróom-ñaar-fukk magi Ezekiel yi, ñi nga xam ne dañoo nataaloon xérëm yi ci tabaaxi kër Yàlla gi, ak ci tabaaxi seen xel yi. Liggéeyu wér-gu-yaram gi dindi nañu ko ndax espiritismu Kellogg, teewul sax ne revisionist yi ci Adventisme Laodicée di yor ñi amul njàng ngir ñu gëm ne xeetu ndamam nekk na lu jóge ci jaxasoob jamono jooju. Am na woon itam benn taarixu méngoo ci jamonoy Àttekat yi, fa nga xam ne tëj-biirug taarixu Àttekat yi méngoo bu baax ak waxtu wii, ndax aaya mujj ci Kërgaggu Àttekat yi nee na:
In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.
Ca fan yooyu amuloon buur ci Israyil: ku nekk dafa doon def li mu gis ne jub na ci ay bëtam. Juge 21:25.
We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.
Nuy dinanu lu taxawal lu waral jaar-jaaru Kàttan yi melo ak jaar-jaaru ñaareelu xeetu Adventism bi, bi nuy yokk sunu bésub bind yii; waaye war nañu seetlu ne, bu ñuy xalaat jaar-jaaru Adventism bu Laodicea, jaar-jaar bi gën a jéggi te nit ñépp mën a jot ci moom, ñi di jëfe revisionisme historique ñoo ko joxe. Ndaxte, Sister White bëggul woon sax benn yoon ñu yëngu mbiram “the daily” ci boobu jamono, ndaxte ci dëgg-dëgg ay nit yu néew lool rekk la woon, te moom waxoon na ne “malaaka yi ñu dàqoon asamaan” ñoo leen di gindi, ba ñu jox leen bérab bu ñépp man a gis ngir ñu yégle séen xalaat yu juum. Waaye wax ne Sister White dafa mas a taxaw ci xalaat ne bàkkaarul a bàyyi njàngum juum ngir mu des, loolu mooy lu jëm ci wàll wu dëppookul dara ak li mu gëm woon.
“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.
“Bokk yi, ni ma nekk ab ndawub Kirist, maa ngi leen di artu ngeen moytu yii mbir yu wet, ndax seen jëme moo di yóbbu xel wi sore dëgg gi. Njuumte masula ne amul lor. Mënuma mas a sellal kenn, waaye dafay indi njaxlaf ak xeexante. Moom dafa dul lu amul nguy. Noon bi am na dooley lool ci xel yi ñu ñëwul a dëgërloo bu baax ci ñaan te sampu ci dëggu Biibël bi.” Testimonies, volume 5, 292.
We will continue this study in the next article.
Danu yeggale njàng mi ci maqaala bi di ñëw.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
«Amunuñu benn waxtu bu nu wara yàq. Jamono yu metti ngi ci sunu kanam. Addina bi yëngu na ak xel mu ànd ak xare. Léegi ay seeniu tiis yi waxees na ci yonent yi dinañu am. Yonent wi nekk ci Daniel kapitaal fukk ak benn, ba noppi, jot na yoon wu nekk ci matalugam. Lu bare ci jaar-jaar bi amoon ngir matal yonent wii, dinañu ko delloo. Ci aaya ñett-fukk, waxees na fa ci benn doole bu ‘dina metti, dellu, am mer ci kóllëre gu sell gi: noonu lay def; waaye dina dellu itam, bokk xel ak ñiy bàyyi kóllëre gu sell gi. Ay xarekat dinañu taxaw ci wetam, te dinañu sobal bérab bu sell bi, bu am kàttan, dinañu dindi sarax su bis bu nekk, te dinañu samp yàqute biy indi réer. Ñi di def lu bon ci kóllëre gi, dina leen sànk ak wax yu neex; waaye nit ñi xam seen Yàlla dinañu am kàttan te def jëf yu mag. Ñi am xam-xam ci xeet wi dinañu jàngal ñu bare; waaye dinañu daanu ak saamar, ak safara, ak njaam, ak alalu sàcc, ay fan yu bare. Su ñu daanee nag, dinañu jot ndimbal lu néew; waaye ñu bare dinañu takk ci ñoom ak wax yu neex. Benn ñenn ci ñi am xam-xam dinañu daanu, ngir nattu leen, setal leen, ba ñu weexal, ba àgga ci jamono mujj; ndaxte mu ngi teg ba ci jamono wu ñu dogal. Buur bi dina def ni ko soob; dina yékkati boppam, màggal boppam ci kaw bépp yàlla, te dina wax ay wax yu yéeme ci Yàlla ju kaw yàlla yi; te dina jàmm ci yoonam ba keroog mer ma mat; ndaxte li ñu dogal mooy am.’ Daniel 11:30–36.»
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Lu mel ni mel niñ wax ci baat yii dina am. Nu ngi gis firnde yu wone ne Seytaane mi ngi gaaw a nangu ndàmbam ci xel yi nit ñi, ñi amul ragal Yàlla ci seen kanam. Na ñépp jàng te xam waxi Yàlla yu nekk ci téere bii, ndaxte léegi nu ngi dugg ci jamono jafe-jafe ji ñu waxoon ne:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Te ci waxtu boobu Mikayel dina jóg, moom buur bu mag bi taxaw ngir doom sa xeet; te dina am jamono ju metti, ju melni bi mukk amul woon ba xeet amee ba ca waxtu woowu. Te ci waxtu woowu sa xeet dinañu mucc, kenn ku nekk kuñu gis ni bind nañu ko ci téere bi. Te ñu bare ci ñi nelaw ci suuf si dinañu yeewu, ñenn ngir dund gu dul jeex, te ñeneen ngir rus ak xeeb gu dul jeex. Te ñi am xel dinañu leer ni leerug asamaan; te ñi jëfandikoo ñu bare ba ñu jub, ni biddéew yi ba fàww ak ba fàww. Waaye yaw, yow Daniyel, tëj wax yi, te nga rëdd téere bi, ba ci jamonoy muj gi; ñu bare dinañu daw fu nekk, te xam-xam dina yokku.’ Daniyel 12:1–4.” Manuscript Releases, limu 13, 394.