We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.
Nu ngi sakk ci xamle fukk ak ñaar i matug Yàlla ci téereb Macë, te di leen méngale ak i màndargay junni juróom-ñeent fukki junni. Nu xamle nañu juddug Almasi bi, ni muy màndargay jamonoy mujj gi, mi di tàmbali mboolem yëngu-yëngu yeesal. Juddug Almasi bi méngoo na ak 1989, mooy jamonoy mujj gi ngir junni juróom-ñeent fukki junni. Màndarga woowu dafa toppiku saa su nekk ak beneen màndarga, fañu di yégle mesaj bi ci kanam nit ñépp, ngir gannaaw loolu ñu man a woo nit ñi ci seen tráchité.
The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.
Ñaareelu Mesiyaas bi ñaareel moo doon njàngale Kirist ci ay léebu, te loolu mooy firndeel yoonu liggéey bi ñuy jëfandikoo ngir joxe xibaar bi ñu njëkk a dëppoo ci melin wu war a nekk gannaaw jamono ji mujj, ba yokkute xam-xam jur xibaar bu ñeel mbooloo ma wuute woowu. Loolu nekkoon 1831 ci ñi doon Millerites yi, ak 1996 ci yëngu-yëngug ñi téeméer ak ñeent-fukk ak ñeent-junni. Bu ñu jàppalee xibaar bi ci bépp nit, gannaaw loolu dees na ko may doole jaarale ko ci matug ab waxi Yàlla buy màndarga tàmbalig jéego gu nattu. Doole woowu nekkoon 11 ut 1840 ci ñi doon Millerites yi, ak 9/11 ci ñi téeméer ak ñeent-fukk ak ñeent-junni.
The Third Messianic Waymark is the Messengers of 9/11
Wàllu Mesiyaan bu ñetteel bi mooy Yonnent yi yu 9/11.
And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.
Noon moo dikk ci dëkk buñu tudde Nasaret, ngir li yonent yi waxoon amaloo, ne: «Dees na ko wooye Nasareen.» Macë 2:23.
Prediction
Yégleelu
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.
Te bennay na bennay buy génn ci tronkub Yese, te garab gu ndaw dina sax ci ay reenam. Esayi 11:1, Kàttankat yi 13.
The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.
Saptaayu baat bu Ebraayik bi ñu tekki ne “Karu garab” mooy Netzer, te moom itam mooy rapum baat bu Nazaret. Karu garab gi, ci dëgg-dëgg, ci neegu ñàkk ya nekk Nazaret la jóge.
“The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.
“Boroom bi dina woo waxambaane yu góor yu jóge ci dund gu suufe ngir ñu topp ko ci liggéeyam, ni mu ko defee ba mu doon dund ci boppam ci suuf si. Mu weesu rabbi yu xam-xam ya, ngir tànn jëfandikook njàngatam yu njëkk ña ci jaaykat yu humble te amul njàng mu réy. Am na ay liggéeykat yu muy woo, yu jóge ci ñàkk ak ci xamunuleen. Ñu ngi ci yëngu ci sas yu àddina bi di jox, sol yére yu tar, te nit ñi di leen seet ni ay nit yu amul njariñ bu bare. Waaye dinañu doon ay xonq yu am solo lool ngir Boroom bi, ngir leer bu baax. ‘Ñoom dinañu doon samay, wax na Boroom bu yëgle mboolo yi, ca bés booba bu may dajale samay xonq yi.’” Review and Herald, 5 Mee 1903.
The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.
Sañ-sañu Xel Mu Sell mi, sañ-sañu Sœur White ak nangu gu joge ci yëfandikoo gu ñu bindal ci Jones ak Waggoner, ñu bañ ko woon ci 1888, ni Koraa defe woon ak sañ-sañu Musaa.
“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.
“Noonu yoon, waxtu malaaka ñetteel bi dinañu waare. Bu jotee jamono ji muy joxeeku ak kàttan gu gën a réy, Boroom bi dina liggéey jaarale ko ci jumtukaay yu woyof, di jiite xel yi ñi sellal seen bopp ngir liggéeyam. Ñiy liggéey dinañu yéggal leen te may leen kàttan ndax diisóorug Xelam, waaye du ndax njàng mu jóge ci kër-yëngu bind ak xam-xam. Nit ñu am ngëm ak ñaan dinañu am kóllëre gu leen tax ñu génn ak cëno gu sell, di wax wax yi Yàlla leen jox. Bàkkaar yi Babilon dinañu feeñal. Njariñ yu tiitale yi bokk ci di farata ay sàrtu kërgóor gi ci dooley nguurug réew, dugub spiritisma bi, ak yokkute ga nëbb waaye ga gaaw gu kàttanug paap bi—yépp dinañu weesu. Jaarale ko ci artu yu tar yii, nit ñi dinañu yëngu. Junni ak junni dinañu déglu, ñi masul a dégg baat yu mel ni yii. Ci jaaxle, dinañu dégg seede bi ne Babilon mooy kërgóor gi, gu daanu ndax ay njuumteem ak ay bàkkaaram, ndax bañ na dëgg gi asamaan yónnee woon ci moom. Bu nit ñi demée ci seen jàngalekat yu njëkk ak laaj gu xiif xam-xam ne, Ndax loolu dëgg la? saraxalekat yi dinañu wax léeb, di wax wax yu lewet ngir dalal seen ragal ak noppi xol wi yeefoo. Waaye ndaxte ñu bare bañ nañu nekk ci doole rekku nit ñi te ñuy laaj ab leeru “Li Boroom bi wax mooy lii,” ministéer bu siiw bi, ni Farisen ya ca jamonoy yàgg ya, dina fees ak mer ndaxte seeni doole ñu laaj ko, te dinañu wax ne ndaw si jóge na ci Seytaane, di yëngu mbooloo yi bëgg bàkkaar ngir ñu xaste ak fitnaal ñi koy waare.” The Great Controversy, 606.
The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.
Baat yu jàkk-jàkk bi jóge ca néeg yu ñàkk yaa ca Nasaret, agsi na ci “waxtaanu werante” bi nekk ci Esayi ñaar-fukk ak juróom-ñett.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Ci natt, bu meññoon, dinga waxtaan ak moom; dafay taxawal ngelawam gu tar ci bésub ngelaw gu penku. Esayi 27:8.
The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.
“Ngelawub penku” bu Islam, miñ ko tegtal ni “ñetteelu musiba bi,” te itam ni “merug xeeti réew yi,” dañu ko bàyyi woon te ci saa si ñu téye ko ci 9/11.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ci jamono jooju, bi liggéeyu mucc gi di jeex, fitna dina dikk ci suuf si, te xeeti àddina yi dinañu mer; waaye deesleen téye ba ñu bañ a tere liggéeyu ñetteelu malaaka ma. Ci jamono jooju ‘taw bi mujj bi,’ walla fresku gu jóge ci kanamu Boroom bi, dina dikk ngir jox doole baatu kàddu gu réy gu ñetteelu malaaka ma, te waajal ñi sell yi ngir ñu man a taxaw ci jamono bi juróom-ñaar yi mujj ci mbugal yi di ñu tuur.” Early Writings, 85.
Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.
Muuse, Ellen White, A. T. Jones ak E. J. Waggoner daldiñu seen taxawaay ci 9/11 ni ay wottukat yu nekk ci Habakuk saar ñaareel bi, ñoom ñi laaj li ñuy wax biir “werante” yi Isaaya wax, te mu tàmbalee bi ngelaw gu bëj-gànnaar agsee. Isaaya nee “werante” woowu mooy li setal bàkkaar yi ci askanu Yàlla.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ci tolluwaayam la, boo koy xuloo ak moom; moom moo tere ngelawam gu tar ga ci bésu ngelawu penku gi. Moo tax nag, noonu lañuy setale tooñu Yàqub; te lii mooy bépp meññentam: ngir dindi bàkkaaram, bu defee bépp xeeru saraxal ba mel ni xeeru kalker yuñu dóor ba tas, dëkkuwaay yi ak natar yi duñu taxawati. Esayi 27:8, 9.
The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.
“Waxtaan” wi ci mbind mi ñëw ci gannaaw, mi ñu natt ci 9/11, ba bi Islaam génn te gannaaw loolu ñu téye ko, mooy ni ñuy dindi njubadi Yàqub, ba tax Yàqub soppeeku Israel. Coppite gu bibligu Yàqub, nit ku teew ci kóllëre, jëm ci Israel, mooy fësal 1856, ba yëngu-yëngu Millerite bu Philadelphia nekk yëngu-yëngu Millerite bu Laodicea, te juróom-ñaari at gannaaw mu nekk kanam mbooloom-ngelaw Seventh-day Adventist bu Laodicea. Sa coppite ci jaar-jaaru Millerite mooy tektale ab waymark ci jaar-jaaru ñaar-fukk ak ñeenti junni nit, ba yëngu-yëngu Laodicea bu ñaar-fukk ak ñeenti junni nit soppeeku yëngu-yëngu Philadelphia bu ñaar-fukk ak ñeenti junni nit. Bésu coppite boobu mooy bi Yàqub, maanaam ki yóbbante, soppeeku Israel, maanaam ki not.
The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.
“Werante” wi dajale ay tooñi Yàqub, te mu nekk Israyil, ki not. Ñi ñuy tektale ni Israyil dañuy not ci deretu Kàddu gi ak kàddu seede seen.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Te ñu ko daan ci deretu Xar mi, ak ci waxu seedees; te ñu bëggul seen bakkan ba ca dee ba. Peeñu 12:11.
The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.
“Baati seeni seed” mooy ndigal li aarukat Habakuk bëgg a xam. Moo ngi tegu ci seen sellal ak deretu Mbiir mi, moom seen njubte.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Dinaa taxaw ci sama wottu, te sampu ma ci kaw torre bi, dinaa xool ngir gis li mu may wax, ak li ma war a tontu bu ma yeddée. Habakkuk 2:1.
The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.
Baatu bi ñuy wax ne “reproved” mooy “werante ak,” te mu ngi tegtal “werante” Yàllaay yi ci Esayi, bi di dindi bàkkaar yi ci Yàqub. Sàmmkat bi nekk ci Habakuk bëgg a xam lan mooy seedeem; te ñu xamal ko ne tabali Habakuk yi mooy ndigal li dina may ñi bëgg a jàng, ñu daw jaar ci Mbind mi, ba gis waxtaanu jubb ci ngëm. Habakuk ñaar feeñal na bu leer sàmmkat bi ci njeexital ñeenti aaya yu njëkk yi, ne bokk na ci ñi ñuy jubal ci ngëm.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Xoolleen, bakkanam bu ka réyoo ci boppam dëggul ci moom; waaye ku jub gi dina dund ci ngëmam. Habakkuk 2:4.
The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.
Yëgle gi ci ñaari xàjj yooyu mooy yoonu yu yàgg yi Yeremiya wax. Waaye bi sàmmkatub Yeremiya wollee trompet bi, mbooloom way-bëgg saa suñu bakan yékkatiwul, bañ nañu dégg. Ñoom lañu doon benn mbooloo ma ci aaya bi jiitu, ñiy bañ dox ci yoonu yu yàgg yi ngir gisuñu noflaay ak yeesal.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Noonu la Boroom bi wax, taxawleen ci yoon yi, xoolleen, te laajleen yoon yi yàgg, fu yoon wu baax ba nekk; doxleen ci moom, te dangeen gis noflaay ci seeni baken. Waaye ñoom ne: Nun dunu dox ci moom. Te itam sama teg na ci seen kaw ay wottukat, di wax: Déggleen li buum bi di riir. Waaye ñoom ne: Dunu ko dégg. Jeremiah 6:16, 17.
The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.
Sama way-jëkk yi ñu teg ci kaw peuple Yàlla ca 9/11, moo doon Musaa, Ellen White, Jones ak Waggoner; ñoom dañu leen teewal ci baat yu Musaa di lekk ndànk, te loolu moom itam dañu ko teewal ci ragal ga mu amoon ngir wax làkk bu Ejipt, làkk bu mu jëfandikoo woonul diirub ñeent-fukk at. Ci mbirum ñépp Hebrew yi ak mboolem mbooloo mu jeexul woon te ànd ak Musaa ba ñu romb Géeju Xonq wi, Musaa mooy nit ki amoon kaddu gu dëkkuwaay bu bees. Kaddugam mooyoon kaddugu Nasaret. Piyeer itam, kaddugam dañu ko seetle woon.
And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.
Gannaaw ñu taxawoon fa ñëw ci moom ne Piyeer: “Wóor na ne yow itam bokk nga ci ñoom; ndax sa waxin waxu na la.” Macë 26:73
In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.
Ci xalaatu jaar-jaari Piyeer bi, moomu dafa fenñ ñetti yoon, te kenn seet ko ci xalaat ba ci ndaxam waxam, walla làkkam buy tàbbi. Benn mbooloo ci xalaat boobu laaj Yàlla ne: “lu ma wara wax ci xalaat bi?” Ñoom dañuy “gis” yoon yi yàgg, te dañuy “dégg” baatub trompet bi. Dañuy gis te dégg, te bu ñu aggee ci “jàmbat”, dañuy not. Yégle bi jëm ci not ci fan yu mujj yi, dañu ko tegtal ni kàddu Laodise. Wuutuul ak jàngu Laodise, jàngu Filadelfi amul benn mbugal.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Ki daan ci ndam, dinaa ko defu ab jëfandikukat ci kër Yàlla samaa; te du génn faatiwulati. Dinaa bind ci moom turu sama Yàlla, ak turu dëkku sama Yàlla, mooy Yerusalem bu bees bi, bi wàcce ci asamaan, jógé ci sama Yàlla; te dinaa bind ci moom sama turu bees bi. Ku am nopp, na dégg li Xelum mi wax mbooloy ndëgg yi. Peeñu 3:12, 13.
In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.
Ci doonte amul yeddóo bañ naa, diggante bi ñeel Philadelphia moom rekk la ñi “not” fekk. Kërgu mbooloom Philadelphia dañu koy jàppale ak kërgu mbooloom Laodicea, te mel na ne mooñ na ci benn xeetu nit ñuy soxla ngir not, ak beneen xeetu nit ñu ba noppi not. Kërgu mbooloom Philadelphia dañu koy jàppale ak kërgu mbooloom Laodicea, te kërgu mbooloom Laodicea mooy janqatal yu ñàkk xel yi ci Matthew 25.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Taxawaayu Kër Yàlla bi ñu teewal ci janq yu ñàkka xel yi, itam waxees na ko ni mooy taxawaayu Laodise.” Review and Herald, 19 Ut 1890.
At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.
Ci 9/11, bi malaaka bi wàcce woon ca jamono ja ñaari këri yu mag yi di Twin Towers daanu, Jones ak Waggoner tàmbalee woon yégleb bese bu Laodicea, te waxtaan wi ci tawb bu mujj gi tàmbali. Bàccu trompetu Yeremiya mooy trompet bu juróom-ñaareel bi, mooy ñetteelu alkande bi, te mooy Islam ni ko yoon yu yàgg ya xamle, yi dëkk ci dëgg yi, LÉPP ci dëgg yi, yi ñu wone ci tabaléyu Habakkuk yu 1843 ak 1850. Bese bu Laodicea moom rekk mooy yaakaaru mucc, te kàddug “mucc” tekki na wéral. Bu Kirist wonee boppam ni ku di bër dooru xolu waa Laodicea, mbaa muy dig Laodicea ne su ñu defee jàmm ak moom, dina def jàmm ak ñoom, bese bu wéral rekk lañuy jox Abentist bu bés ba juróom-ñaareel bu Laodicea.
The Fourth Messianic Waymark is the Laodicean message of 9/11
Bàyyi yoon wu ñëwe ci Mesiya bi, mooy yégleb Laodise bu 9/11.
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.
Ngir amal li yégle ba mat li Esayi yonent bi waxoon ne: Moom ci boppam moo yebal sunuy wopp yu néew doole, te gàddu sunuy feebar. Macë 8:17.
Prediction
Yëglewaay
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.
Moom, yéeg na sunu metit, te yéeg na sunu naqar; waaye nun, danoo ko jàppe woon ni ku ñu dóor, ku Yàlla dóor te toroxal. Esayi 53:4.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
Bindal ci malaaka mbooloom waa Laodise bindal ne: Li Amen bi wax, seede su takku te dëgg, njàlbéenu mbindum Yàlla bi, mooy lii: Xam naa sa jëf yi, ne yow doo sedd, doo tàng. Bëgg naa nga nekk mbaa sedd mbaa tàng. Kon nag ndaxte yow tangoor nga, te doo sedd doo tàng, dinaa la weesu génne ci sama gémmiñ.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
Ndaxte yaw wax nga ne: Maa ngi am alal, te yokk naa sama alal, te amuma soxla dara; waaye xamuloo ne yaw yaa nekk ku torox, ku metti, ku ñàkk alal, ku gumb, te rafetul.
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Maa ngi lay digle, nga jënd ci man wurus wu ñu seet ci safara, ngir nga man a nekk ku bare alal; ak yére yu weex, ngir nga sol ko, te rusug sa rafetlu bu laaw ba bañ a feeñ; te nga diiw sa bët ak garabug bët, ngir nga man a gis.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Ñi bëgg, maa ngi leen yedd ak yar; kon nag, na ngeen farlu te tuub. Xool-leen, maa ngi taxaw ci bunt bi, di fëkk: su kenn dégg samay baat, ubbi bunt bi, dinaa dugg ci moom, lekk ak moom, te moom itam ak man. Ku not, dinaa ko may mu toog ak man ci sama gàngune, ni man itam ma notee, ba noppi toog ak Sama Baay ci sa gàngune. Ku am nopp, na dégg li Xel mi wax mboolooy gëm yi. Peeñu 3:14–22.
The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.
Ndigal gi jënda ngir jënd wurus ak yére yu weex te di sut ay bët, mooy paj gu ñu wax ngir xaalis bu jëm ci dee gu bëgga sax ba fàww, du rekk dee. Mbaax yi wurus wi, yére yi ak sut bët bi man a faj, mboolem yooyu bennoo nañu bu baax ak Kirist mi yeb i wopp sunuy gopp ak yenu sunuy metit. Yowaana dafa nekkoon ci kaso ci Patmos ngir Kàddug Yàlla ak seede si Yeesu, te loolu mooy Xelu Waxyu. Xelu Waxyu mooy pajug Lawodise, te dooleyu faj gu nekk ci Xelu Waxyu feeñoon na ci misaal bi Kirist yebee sunuy gopp te gàddu sunuy metit.
The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.
Yoonu rekk la Kirist di man a yóbbu sunuy ndàŋte, mooy nu ubbi bunt suñu xol te may booleem Yàllaam ak sunu doomu nit. Mu yóbbu sunuy ndàŋte bu mu duggée ci sunuy dund, jaarale ko ci nekkug Xel mu Sell mi. Nu ubbi bunt bi ci dajale paj mi. Paj bi di ubbi xol mooy wurus, mbubb mu weex ak garab guñuy taa ci bët. Garab guñuy taa ci bët mooy leerali Kàddug Yàlla, te loolu Xel mu Sell rekk moo koy man a matal. Biibël bi mooy ab làmp ci sunuy tànk, te leer gi di leeral yoon wi mooy leeru yuuxu guddi.
Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.
Sa kàddu Yàlla ab làmp la ci sama tànk, te mooy leeru sama yoon. Sabóor 119:105.
When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.
Bu am-leen Laodise ñi jàngale ko mu diw ay bëtam, war na ko def ak Kàddu Yàlla, mi nek ab làmp, waaye ni ko misaal gi ci fukki janq yi tekkee, ab làmp amul njariñ bu amul diw. Ñi bokk ci Laodise am nañu seen Biibël yi, doonte ci biir yépp duñu jëfandikoo Version King James, waaye amuñu diw ji di Xel mu Sell mi. Diw bi ci bët yu Laodise mooy lu mat ak yégle bu yore teewinu Xel mu Sell mi.
The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.
Woor wi ñuy wax ne mu jënd, ci mbirum Laodicea, du rekk ngëm; waaye ngëm gu liggéey ci mbëggeel te sellal bàkkan bi. Ni ci garab gu ñuy def ci bët, noonu itam wurus wi am na ay waxin yu jubadiw yu Laodicea di won ni ñoom a ko yor. Ku nekk ci Laodicea di wax, ni ko mboolem Kiristaan di wax, ne am nañu “ngëm.” Xeetu ngëm googu du dara ludul gëm-gëm gu nit, te muy nafake bu ngëm gi ñuy melal ak wurus, ndaxte ngëm googu mooy sellal bàkkan bi. Mooy ngëm gu sellal nit, te ñi yor ngëm gu wér, guñu sellal, ñu sell lañu, ndaxte “ñu sellal” tekki na ne ñu defar lañu ñu sell. Waa Laodicea amuñu ngëm googu, ndax bu ñu ko amoon, Kirist du nekk cibiti, di seet bunt ngir dugg.
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.
“Amul benn yoon wu diggante ngir duggati Aljanna gu dellusi. Baat bi ñu jox nit ci fan yii mujj amul war a jaxasook pexe yu nit def. Warunu sukkandiku ci politik u avoka yu àddina. War na nu nekk ay nit yu woyof, di ñaan, te bañ a jëf ni ñi jëfandikook yéefar yi Seytaane di wall.”
“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.
“Ñu bare am nañu ngëm, waaye du ngëm gu jëf ci mbëggeel te sellal xol bi. Ngëm gu musal du rekk gëm dëgg gi. ‘Rap yi itam dañuy gëm, ba ragal lool.’ Xel mu Sell mi Yàlla di wax ci nit ñi ngëm gu doon doole ju di leen taxaw ci kanam, ju bind jikko, te yóbbu nit ñi ca kaw, gën a weesu jëf yu yoon rekk. Kàddu yi, jëf yi, ak xel mi war nañu seedeel ne nuy toppkat yu Kirist.”
“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Leer gu mag Yàlla jox, ak barke bi gën a màgg bi Mu mey, du wóor ngir aar nit ci moytu tooñ ak ngëmadi ci fan yii mujj yi. Ñi Yàlla yékkati woon ci kaw ngir wéeru ci ñoom, man nañu dëddu leer gu asamaan te jublu ci xam-xamu nit. Kon seen leer dina nekk lëndëm, seen kàttan yi Yàlla dénk ci ñoom nekk fiir, te seen jikko nekk lu Yàlla bañ. Duñu yéef Yàlla. Dëddug gi nit di dëddu ci moom, moo doon te dina sax a and ak ay meññeefam yu wóor. Jëf yu Yàlla bëggul, su ñu leen tuubee ak xol bu dëgër te bàyyi leen, waaye nit di wut a séddale leen, loolu dina yóbbu kuy def lu bon ndànk-ndànk ci nax ba bàkkaar yu bare di ñëw te nit may ko daldi def ak genn mbugal. Ñépp ñi bëgg a am jikko ju leen man a def ay liggéeykat yu bokk ak Yàlla te jot ci cant gu Yàlla, war nañu tàqale seen bopp ak noon yi Yàlla, te sax ci dëgg gi Kirist joxoon Yowaana ngir mu jox ko àddina si.” Manuscript Releases, volume 18, 30–36.
The “white raiment” is the righteousness of Christ.
“Yére bu weex bi” mooy njubtey Kirist.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.
Na nu bég te rër te jox ndam moom ndam: ndaxte céetug Xar mi agsi na, te jabaram def na lu ko waajal. Te mayees na ko mu sol mbubb mu baax, mu set te weex: ndaxte mbubb moomu mooy njubtey gaayi Yàlla yi. Noonu mu ne ma: “Bindal, Barkeel na ñi ñu woo ci reerug céetug Xar mi.” Te mu ne ma: “Lii ay waxi Yàlla yu dëgg la.” Peeñu 19:7–9.
The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!
Jabar bi defaru boppaam ci teg jëf faj gu ñetti xaaj gi ñu joxe Laodise, te ci loolu mu soppeeku boppam ba doon jabaru Philadelfi. Aaya yi dañuy wax bu jub ci Adventism, miñu tegtal ci léeb bu fukki janq. Janq ñi mooy ñiy xaar ngir dem ca céet ga ñu leen woo. Jabar bi defaru boppaam, ndaxte dees ko mayoon ci Saraxariya saar ñetteel, ci Yosuwe ak malaaka mi. Foofa ñu summi ko yéreem bu tilim bu Laodise, te ñu solal ko mbubb mu set weex, moom mooy yére céet ba. Faj gi am na ñaareelu seede itam ci turu Ellen Gould White. Ellen tekki leer gu xonq tey tàmbali, te muy firnde deret bu bët ba. Gould mooy baatub angale yu mag yi ngir wurus, te tekki wurus. White di firnde njub, te tur woowu deesu ko joxoon ba 1846, bi mu séyee ak James. Noonu nag turam soppeeku ba nekk White. Coppite gu tur wi ak séy bi ñoom ñaar ñépp ay firnde lañu ci diggante kóllëre. Lu jiitu séy bi, turam dafa doon Harmon, te loolu tekki jàmbaaru jàmm, ndax noonu la woon ba noppi. Ellen White mooy bataaxalub Laodise, te ku ko bañ, bañ nga mucc!
We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.
Ci mbind si seetlu yene fukki waxi Mesi bi fukki ak ñaar yi nekk ci téereb Mataayo ci waxtaan wi di ñëw.
“Revelation 3:14–18 quoted.
« Peeñu 3:14–18 » mu ñu waxee.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.
“Ó, naka mel ni! Ñaata ñuy nekk ci xaalis gu ragal gi. Maa ngi ñaan bu dëgër bépp ministër mu jàng te xam bu baax ñetteelu saarub Peeñug Yàlla, ndaxte ci moom la ñu xayma xaaluwaat yi nekk ci fan yu mujj yi. Jàngal bu wóor bépp aaya ci saar wi, ndaxte jaarale ko ci wax jii la Yeesu di wax ak yéen.
“If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.
“Su fekkee ne am na askan yu xebaaru Laodise di melal, mooy askan wi jot na leer gu réy, muy xamle gu Mbind mi, gi Adventist yi bésu juróom-ñaareel bi jote.” Manuscript Releases, volume 18, 193.
“The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.
“Ñi toppu Yàlla yu dëgg, ñi di sàmm ndigalam, dañuy won àddina ci jikko ju sell te am kóllëre gu mat, di seede ak seen bopp seen doxalin ne yoonu Boroom bi mat na, te muy soppi xol. Noonu la Boroom bi Yeesu, Doom Yàlla ji, jaarale ci déggal gi Mu jëmal yoonu Yàlla, yékkati te teral yoon woowu. Yàlla dina àtte ak ñàkk yërmande bépp nit ku bokk ci bépp mbooloom jaamu Yàlla buy wax ne Moom mooy Adventiste du fanweeru ñaareel ñëw, bu ko jaamu loolu, waaye jaarale ko ci réy-réylu, boppam rekk a bëgg, ak àddina-soppiku, di won ne dëgg gi jóge asamaan jëfandikoo naul ngir am soppi gu bees ci jikkoom.”
“Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].
“Noonu bu baax ci Révélation 3:15–18. Dégg naa baatub Yeesu Kirist. ‘Ñépp ñi ma bëgg, maa leen di yedd ak yar: na ngeen taxaw ci cofeel [bu dul xol-ñaar], te tuub seet. Xoolleen, man [seen Musalkat] maa ngi taxaw ci bunt bi, di bër: ku dégg sama baat te ubbi bunt bi, dinaa dugg ci moom, lekkandoo ak moom, te moom itam ak man. Ku not, dinaa ko may mu toog ak man ci sama gàngune, ni man itam ma notee, ba toog ak sama Baay ci sa gàngune’ [Révélation 3:19–21].”
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“Ndax kërce yi dinañu dégg bátu Lawodise bi? Dinañu tuub, walla ndax, doonte ne bés bu gën a tedd ci dëgg gi—waxu malaaka bu ñetteel bi—yéglees na ko àddina si, dinañu sax ci bàkkaar? Lii mooy bataaxalug yërmande bu mujj bi, artu bu mujj bi ngir àddina bu daanu. Su fekkee ne kërce Yàlla bi tangul dara, du nekkati ci bànneexu Yàlla, ni noonu itam kërce yi ñu tegtal ne daanu nañu te doon dëkkuwaayu seytaane yi, ak kër gu nekk xel mu bon, ak paañ bu nekk picc mu sellul te ñaaw. Ñi amoon yoon ngir dégg te jàpp dëgg gi, te booloo ak kërce Adventiste bésub juróom-ñaareel bi, di woote seen bopp ne ñoom mooy nit ñi di sàmm ndigali Yàlla, teewul amuñu njàmbaar ak sellal ngir Yàlla lu ëpp li kërce yu tudd rekk am, dinañu jot ci mbugali Yàlla, ni mu wóor nii, ni kërce yi di xeex ak yoonu Yàlla. Ñi ñu sellal jaarale ko ci dëgg rekk moo di taxa bokk ci njabootu buur ba ci néeg yu kaw yi Kirist demoon waajal ñi ko bëgg te di sàmm ay ndigalam.”
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Ku wax ne, Man naa ko, te mooy sàmmul ay ndigaliam, mooy fenkat, te dëgg nekkul ci moom’ [1 John 2:4]. Loolu dafay boole ñépp ñi wax ne am nañu xam-xam ci Yàlla, te ne danuy sàmm ay ndigaliam, waaye duñu wone loolu ci jëf yu baax. Dinañu jot li méngoo ak seen jëf. ‘Ku sax ci Moom du bàkkaar; ku bàkkaar nag gisagul Ko, xamul Ko it’ [1 John 3:6]. Kàddu gii jëm na ci mbooloom ñi bokk ci kërceen, boole ca itam ñi bokk ci kërceeni Adwantist yu bésub juróom-ñaareel ba. ‘Yéen samay doom yu ndaw, buleen bàyyi kenn na leen nax: ku def njub mooy ku jub, ni Moom ci boppam jubee. Ku def bàkkaar, ci Seytaane la bokk; ndaxte Seytaane bàkkaar na lu dale ca njàlbéen ga. Looloo tax Doomu Yàlla feeñ, ngir mu alag jëfi Seytaane. Ku juddu ci Yàlla du def bàkkaar; ndaxte askanam sax na ci moom, te mënul bàkkaar, ndaxte juddu na ci Yàlla. Ci loolu la ay doomi Yàlla ak ay doomi Seytaane feeñee: képp ku deful njub bokkul ci Yàlla, niki noonu it ku bëggul mbokkam’ [1 John 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
«Ñi ñépp ñi tudd nekk ay Adventist yu sàmm Bésub Noflaay bi, waaye di sax ci bàkkaar, fenkat lañu ci kanam Yàlla. Seen yoonu bàkkaar di weddi liggéeyu Yàlla. Ñu ngi jiite ñeneen ñi dugg ci bàkkaar. Kàddu gi jóge na ci Yàlla ngir ku nekk ci sunuy kër-yu gëm yi: “Te defleen yoon yu jub ngir seen tànk, ngir bañ a tax li lafañ bàyyiku yoon waaye na wér. Toppleen jàmm ak ñépp, ak sellal, te ku amul ko du gis Boroom bi: seetaan bu baax ngir kenn bañ a ñàkk yiwu Yàlla; ngir bañ a may genn rootu wex gu metti sax, daldi jaxasoo leen, te looloo tax ñu bare tilim; ngir bañ a am benn njaaloo, walla nit ku xasaw, ni Esaw, mi jaay sa cosaan ngir benn xaaj bu ñam. Ndax xam ngeen ne gannaaw loolu, ba mu bëggee donn barke bi, ñàkk na ko; ndaxte gisul fu muy fekk tuubam, doonte wut na ko ak jooy yu bare” [Hebrews 12:13–17].»
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.
“Lii dafay jëm ci ñu bare ñi wax ne gëm nañu dëgg gi. Fala dees bàyyi seen jëf yu ñaaw yu bëgg-bëggam, dañuy yéenu ba jëf ci yoonu njàng mu jubulul, ci kaw nayu réer yi Seytaane di jëfandikoo ngir nax. Bàkkaaru xamunu ko ni muy bàkkaar. Seeni xel yu di seede sax sanku nañu, seeni xol yàq nañu, ba sax seeni xalaat dañuy yàqu saa su ne. Seytaane di leen jëfandikoo ni ay naxukaay ngir woom xol yi ca jëf yu setul yi, te yooyu di sobel mbind mépp. ‘Ku xeeboon yoonu Musaa [mi doon yoonu Yàlla], dafa dee ci lu amul yërmande, ci seede ñaari nit walla ñetti nit: kon naka la mbugal mu gëna metti di doon ci ki door doomu Yàlla ci tànkam, te jàpp deretu kóllëre gi, gi ko sellaaloon, ne lu sobadi la, te toroxal Xelum yiw gi? Ndaxte xam nanu Ki waxoon ne, “Maa moom fayu, Man maa koy fey,” la Boroom bi wax. Te dellu ne, “Boroom bi dina àtte ay nitam.” Lu ragal la lool ngir dal ci loxo Yàlla ju Dund ji’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.