We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”
Nu jeexal mbind mi jiitu ak laaj bii: “Bu jumtukaay yi juboo nii, naka la teew 9/11 téere Yowel nekk yégle gi Piyeer santale woon ci Pentekost?”
Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”
Piyeer dafa wone ne, li Yuël waxoon am na matubisam ca bésu Pàntakot ba, te loolu mooy benn waxtu wu feeñal njeexital jamonoju Pàntakot. Ci jamonoju Pàntakot ga, am na woon feeñug Xel mu Sell mi ca njàlbéen ga, te gannaaw gi amaat na feeñug Xel mu Sell mi gu gën a màgg ca mujje ga. Ci kaw ngëm, bu nu déggée ne Biibël bi ak Xelu Kàddug Yonent bi ñoom ñaar ñépp dañuy jëfandikoo Yuël ngir waxtu tawub mujj bi, kon man nanu xam ne téereb Yuël mujj na doon dëggu jamono ci 9/11; te ne bépp cëram ci téere bi dina wax bu jub ci taarixu yonent bi tambalee ci 9/11 ba yegg ba ci, te boole ci, juróom-ñaari musiba yu mujj yi, yi Yuël tudd “bésub Boroom bi.”
As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.
Ni 1888 mel niroome, ci 9/11, yégleb waxu Laodicee bi mujjee dëggu nattu buy am ci jamono ji. Isaaya melal benn wax ju mel noonu ci saar fanweeri juróom-ñett, fa baatam nirool ak buux bu trombet, di won nit ñi Yàlla seeni bàkkaar ak seeni tooñ. “Bés” ba Isaaya tambalee yëkkati baatam ni trombet, mooy benn bés bi mu woyee it woyu toolu reseñ bi.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.
Bés booba, woyleen ko ne: Tollu reseñu bii gën a xonq. Man, Boroom bi, maa koy sàmm; dinaa ko suuxal saa yu nekk. Ngir kenn bañ koo lor, dinaa ko sàmm guddi ak bëccëg. Mer amul ci man. Kan moo man a tax ngir xeex ak man ci xeeṭ ak garab yu am ay xob? Dinaa jaar ci seen biir, dinaa leen lakk benn. Walla bokk na ci moom mu jàpp sama doole, ngir mu def jàmm ak man; waaw, dina def jàmm ak man. Moom dina tax ñi bawoo ci Yanqóoba sax affo, Israyil dina sax te soppiku, te feesal kanamu àddina ak meññent. Esayi 27:2–6
Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.
Israayel bu xel bu bees buy sax buy meññ deretu àddina ak meññ” ci jamono taw wu mujj wi, ndaxte taw wu njëkk wi mooy tax garab gi sax te bëgg a neex, te taw wu mujj wi moo di jur meññ. Bi tabax yi nekkoon New York daanu ci 9/11, malaaka bu mag ba ci Peeñu gi fukk ak juróom-ñett wàcc na, te taw wu mujj wi tàmbalee wërsëg. Ci waxtu woowu, seetkat yi Yàlla waroon nañu wol turumpet bi ngir jàngal kërceenug Laodice. Baatu Esayi bi miy wax bàkkaar yi nekk ci askanu Yàlla mooy itam woyug toolu reseñ bu xonq bi. Saaru njëkk bi ci Yoel mooy sax baat boobu.
The word of the Lord that came to Joel the son of Pethuel.
Kàddug Boroom bi ñëw ci Yowel doomu Petuwel.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Dégluleen lii, yéen mag ñi, te déglu léen, yéen ñépp dëkkkat yi ci réew mi. Ndax loolu am na ci seen jamono, walla sax ci jamonoy seeni baay? Waxleen ko seen i doom, te na seen i doom wax ko seeni doom, te seeni doom itam wax ko geneen xeet.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Li ñu mbugum palmeer bi bàyyi, ay mbalit lekk nañu ko; te li ay mbalit bàyyi, mbugum yàqkat bi lekk na ko; te li mbugum yàqkat bi bàyyi, mbugum lekkkat bu mujj bi lekk na ko.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
Yéen màndarga yi, yeeleen te jooy; di yuux, yéen ñépp ñiy naan biiñ, ndax biiñ bu bees bi; ndaxte dagg na ci seeni gémmiñ.
For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.
Ndax xeet bu réy song na sama réew, am doole te maneesul a waññi limam; baayam mel ni baayi gaindeg, te baayi añam yu mag ya mel ni yu gaindeg gu réy. Moom dafa yàq sama reseñ, ba ñu màbb xaritam sama garab fig; dafa ko wacc ba mu nelaw yépp, te sànni ko; ay carayam weex nañu. Jooyal ni janq bu tak ay yére yu ñaaw ngir jëkkëram ba mu amee ndawtéem. Saraxu dugub ak saraxu naan dañu dagganteek kër Aji Boroom bi; saraxalekat ya, ay surga yi Aji Boroom bi, ñu ngi tiis. Tool bi yàqu na, suuf si ngi tiis; ndaxte dugub bi yàqu na, biiñ bu bees bi wow na, diwlin bi amul doole.
Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.
Na leen, yéen beykat yi; jooyleen, yéen sàccat reseñ yi, ndax pepp mi ak orj mi; ndaxte ngóob mi ci tool bi sank na. Reseñ mi wow na, garab figg bi yàq na; garab grenade bi, garab tàndarma bi itam, ak garab pom bi, hatta mboolem garabi tool bi, wow nañu: ndaxte mbégte wow na, ba sore doomi nit ñi.
Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.
Takkleen te doon ay woy, yéen saraxalekat yi; yuuxuleen, yéen surga yi ci saraxalukaay bi; ñëwleen, tëddleen guddi gépp ci sàkku, yéen surga yi yu sama Yàlla; ndaxte saraxu lekk ak saraxu naan dogalu nañu ko ci kër Yàlla seen Boroom. Sellalleen koor, wooteleen ndaje gu màgg gu sell, dajaleen mag ñi ak ñépp dëkkkat yi ci réew mi, ci kër Aji Sax ji seen Yàlla, te wooleen Aji Sax ji. Aka metti bés bi! ndaxte bésub Aji Sax ji jege na, te dina ñëw ni alkande gu jóge ca Boroom Katandiku gi. Ndax duñu dagg saraxu lekk bi ci sunuy bët, waaw, mbégte ak bànneex ci kër sunu Yàlla? Peppu ji yàqu na ci suuf si suuf mi dajale ko, dencukaay yi neen nañu, saq yi daanu nañu; ndaxte dugub gi wow na. Ana ni rab yi di groñ! jur gi jaaxle na, ndaxte amuñu pâtur; waaw, màndingum xar yi itam neen nañu.
O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.
Yow Aji Boroom bi, maa di la woo: ndax safara gi lekk na màndiŋ yi nekk ci màndiŋ ma, te tàkk gi lakk na garab yépp yi nekk ci tool bi. Rabi àll yi itam di la woo: ndax dex yu ndox yi wow nañu, te safara gi lekk na màndiŋ yi nekk ci màndiŋ ma. Yoel 1:1–20.
The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.
Saaru bu njëkk ci téere Yuël mi di jëfandikoo ngir wax mbeyu Yàlla bi ñu yàq. Esayi daldi samp ne “bés boobu” mooy bés bi taw wu mujji bi tàmbalee, ndaxte ci bés boobu la garab yi di tàmbalee sàq te génne ndox. Li Esayi xamal nu ne nit ñi Yàlla dinañu “sax ci reen,” “sàq te génne ndox,” te fees suuf si ak “meññ” mooy wone jaar-jaaru taarix bu yokkute, bu am ñetti jéego. Garab dafay “reen” ci suuf si. Kon nag, “sax ci reen” tekki na taxaw ci suuf si, mooy suuf su njëkk, walla fondasiyoŋ bi. Ñi “jóge ci Yakub” “sax ci reen,” te gannaaw loolu ñu tudde leen “Israyel.” Ñi génn ci jéegoju Lawodise lañu gannaaw loolu di ñu tudde Filadelfiyaankat, doonte ngir denc ba noppi jéego joju, dafa soxla ndam ci yoonu nattu boobu, bi di jeex ci yoonu Dibeer.
The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.
Digganteel jokkoo bi nekk ci diggante Jacob, (ki ëppale) ak Israel, (ki not) dafay won ne ca 9/11 ñi “sampu ci loxo” gannaaw ba ñu dellu ca fondamaa yi, foofa ak booba dugg ci njëkkëru kóllëre. Ci wàllu waxu yëgle, soppi tur mooy màndarga kóllëre, ni ko wonee ci Abram ba Abraham, Sarai ba Sarah, Jacob ba Israel ak ñeneen. Ci aaya bi, ñi delluwoon ca dëgg yu mag ya ca fondamaa yi ca 9/11 dugg nañu ci njëkkëru kóllëre bi ndox mi tàmbalee jur tóor-tóor ak meññeef. Ca yoonu Dibeer bu nees a sàkku, addina bépp dina fees ak “doom” ndaxte ndox mi dees na ko tuur ci lu amul natt.
Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.
Esayi war a déggoo ak Esayi, te rawatina ak yeneen yonent yi yépp; waaye Esayi dafa wara yékkati baatam ni trompet, te won Adwantis yu juróom-ñaareel fan yu Laodise ne seeni bàkkaar ci biir woy-u toltalu reseñ bi. Woy woowu, Yeesu moo ko woy ci léebu toltalu reseñ bi. Toltalu reseñ boobu moo tax mu jooy, ba mu nekk ci mujj ga, lu jiitu bante ba, xool ci kaw Yerusalem; xam ne Israayil gu yàgg ga agsi na ci mujjug jamono jooju ñu leen mayoon ngir tuub, te ñu ngi leen di romb ni ñoom ñoo doon nit ñaari kóllëre Yàlla. Ci benn jamono boobu itam, Almasi doon dugg ci kóllëre ak nit ñi di jur meññef yi war a génn ci toltalu reseñ Yàlla. Muy nettali toltalu reseñ bi ci jamonoy Yosuwe ca njàlbéen ga walla ci jamonoy Yeesu ca mujj ga, ñi doon nit ñaari kóllëre gu bees gi dañoo doon misaal gi jëm ci téeméeri ak ñeent-fukki ak ñeent junni.
Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.
Kirist waxoon na ci yoon-u reseñu Esayi, ni ko Sœur White itam waxe.
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.
“Néebu tool bi jëfandikoo woon ci baatub misaalub tooru reseŋ bi du jëm rekk ci xeetu Yawut yi. Am na njàngat ngir nun. Mbooloom gëmkat yi ci jamono jii Yàlla may na leen yelleef yu mag ak barke yu bare, te Moom xaar na ci seen wàll ngir am njariñ yu méngoo ak loolu.” Christ Object Lessons, 296.
It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.
Mooñu jàng wàll wi jiitu wax ju mujj jooju ci Xel mu Yégle mbir yi ngir xam dara.
“Chapter 23—The Lord’s Vineyard
“Saar 23 — Toolu Boroom bi”
“The Jewish Nation
“Xeetu Yawut yi”
“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.
«Léebu ñaari doom ya, léebub tolub reseñ bi moo ko toppoon. Ci benn bi, Kirist dafa doon teg ci kanamu jàngalekat yu Yawut ya solo njariñu dégg-dëgg. Ci beneen bi, Mu jox xel ci barke yu bare yi ñu mayoon Israyil, te ci yooyu Mu wone ci loolu sañ-sañu Yàlla ci seen warug dégg-dëgg. Mu teg ci seen kanam ndamu mébétu Yàlla, mi ñu mana mataloon jaarale ko ci dégg-dëgg. Bi Muy dindi sëru lu ëllëg, Mu wone ne, ndax seen bañ a matal ay mébetam, xeet wi bépp dafa doon ñàkk barkeem, te di yóbbu alkande ci boppam.
“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’
« “Amoon nañu ab boroom kër bu amoon benn,” la Almasi wax, “moo jëmbaatoo toolub reseñ, te wër ko ci mbañ, te gas ci biiram pësu reseñ, te tabax njëg, te jox ko ay beykat, ba noppi dem réew mu sore.” »
“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.
Yonent Esayi moo joxe melokaanu bii toolub reseñ bi: «Léegi dinaa woyeel sama soppeku, woy wu sama soppeku ci mbirum toolub reseñam. Sama soppeku am na ab toolub reseñ ci tund wu wér te am njariñ; te mu wër ko, jëlee ay doj yi nekk ca biiram, jëmbëti ko ak garab gu gën a baax; te mu tabax ab torre ci diggam, def itam fa ab pèesukaay bu ñuy bocce reseñ; te mu yaakaar ne dina jur ay doom-u-reseñ.» Esayi 5:1, 2.
“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.
“Boroom bay mi daf tund ci màndiŋ mi; mu dajal ko, setal ko, beyal ko, te jëmbët ko ak garab-resin yu tànn, di yaakaar ngóob gu bare. Bëj-góor boobu, ci li mu gën suuf su ñu beylul, mu yaakaar ne dina ko teral ndax dina won njariñi toppatoom ak coonoom ci mbey mi. Noonu Yàlla tànn na ab xeet ci biir àddina si ngir Kirist moo leen di yar tey jàngal leen. Yonent bi nee na: ‘Toolu resin bu Aji Boroom Mbooloom yi mooy kërug Israyil, te nit ñi dëkk Yuda mooy garabam gu neex.’ Isaaya 5:7. Ci kaw xeet woowu Yàlla jox na leen ay njariñ yu mag, barkeel leen lool ak yiw wu bare gu jóge ci mbaaxam gu ëppu. Mu seetaanoon ne dinañu ko teral ci indi meññent. War nañu woon feeñal pexe yi nguuram. Ci diggante àddina su daanu, su bon te aayul, war nañu doon wone jikko Yàlla.”
“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.
“Ni ñoom, ndaxte ñooy toolu reseñu Boroom bi, dañoo war a meññ meññef yu wuut bu baax ak yi xeeti réew yi dul xam Yàlla di jur. Xam-xam yu bokk ak jaamu xërëm la xeet yooyu joxoon seen bopp ci def njubadi. Yëq ak tooñ, bëgg-bopp ak nay, noot ak jëf yu gën a yàq, dañoo leen daan topp ak bañ a tere. Tooñ, suufeel, ak metit, yooyu laa doon meññefi garab gu yàqu. Waaye meññef mi waroon a génn ci reseñ bi Yàlla jëmbët, dafa war a wuute bu leer ak loolu.”
“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.
“Nekk nax Yudayaa war nañu amoon moo doon ngir teewal melokaanu Yàlla, ni mu ko wonée Musaa. Ci tontu ñaanu Musaa bi ne: “Woneel ma sa ndam,” Boroom bi digoon na ne: “Dinaa tax sama njàqare lépp jaar ci sa kanam.” Eksod 33:18, 19. “Noonu Boroom bi jaar ci kanamam, yégle ne: Boroom bi, Boroom bi Yàlla, kuy yërëm te di jéggal, muñ lu yàgg, bare ci mbaax ak dëgg, di sàmm yërmande ñeel junniy nit, di baal tooñ, moy ak bàkkaar.” Eksod 34:6, 7. Lii moo doon meññef mi Yàlla bëggoon ci ay nitam. Ci sellug seen xel ak seen jikko, ci sellaayu seen dund, ci seen yërmande ak seen ngor ak seen xol bu metti ci kaw ñeneen, dañoo wara wone ne “yoonu Boroom bi mat na, ba muy delloo xol.” Sabóor 19:7.
“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.
“Jaarale yawut Yude yi la Yàlla bëggé jox mboolem xeeti àddina barke yu bare. Jaarale Israyil la waroon waajal yoon wi ngir Leeram tasar ci biir àddina bépp. Xeeti àddina, ndax topp jëf yu bon yu yàqute, dañoo réer xam-xamu Yàlla. Waaye ci yërmandeem Yàlla farul leen a far ba ñu nekkatul. Mu dogaloon a jox leen wàllu ngir ñu xam ko jaarale ci mbooloom gëmkatam. Mu nattaloon ne njàngale yi Mu wone jaarale ci ay nitam dañu doon yoon wi ci delloo melokaanu Yàlla gu ànd ak njubte ci nit.”
“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.
“Yàlla moo woo woon Ibraayma génn ci biiram ay bokkam yu bokk ca jaamu xér ya ngir matal bii mébet. Mu santaane ko ne mu dëkk ci suufu Kanaana. Mu ne ko: ‘Dinaa la def xeet bu mag, dinaa la barkeel, te dinaa màggal sa tur; te yaw it dinaa nga nekk barkeel.’ Génesis 12:2.”
“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.
“Askanu Abaraham, Yàggóoba ak njabootam, yóbbu nañu leen Misra ngir ci biir réew mu réy te bon boobu ñu wone njariñi nguurug Yàlla. Jubbanti Yóosëf ak liggéeyam bu yéeme bi mu aaré bakkanu mbooloom askanu Misra mépp, dafa doon melokaanu dundug Kirist. Muusa ak ñeneen ñu bari nekkoon nañu seede yu Yàlla.
“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.
“Bi Yàlla génnee Israyil ca Misra, Mu delloo feeñaat ay kàttanam ak yërmandeem. Jëfam yu yéeme yi Mu def ngir seen musalug jaam ak ni Mu leen doxale ci seen tukki ca màndiŋ ma, nekkuñu woon ngir njariñam rekk. Loolu war na woon nekk njàngat bu feeñ ngir xeeti réew yi leen wër. Boroom bi feeñal na Boppam ne mooy Yàlla bu kawe ci bépp sañ-sañu nit ak bépp mag. Mandarga yi ak kéemaan yi Mu def ngir ay nitam, won nañu kàttanam ci kaw nature bi ak ci kaw gëna mag ñi doon jaamu nature bi. Yàlla jaar na ca réewu Misra gu réy te fees ak réy-réylu, ni Muy jaaré addina si ci fan yu mujj yi. Ak safara, ngelawlu màggat, yoonu suuf ak dee, Ki Maag bi ñuy wax ne MAN MAA ngi, jotaat na ay nitam. Mu génne leen ca réewu jaam ba. Mu jiite leen jaarale ci ‘màndiŋ ma réy te tiitlu, fa ay jaan yu am daqare, ak ay sikoñ, ak wow’.” Deuteronome 8:15. “Mu génneel leen ndox ci ‘xeer wu dënq te dëgër,’ te Mu dunde leen ak ‘dundu asamaan bi.’” Psalm 78:24. “Ndax,” ni Musaa waxee, “‘wàllug Boroom bi mooy ay nitam; Yàqub mooy céram ci cosaanam. Mu gis ko ci suuf su wow, ak ci màndiŋ mu neen te yuuxu; Mu wër ko, Mu jàngal ko, Mu sàmm ko ni doom-jooram. Ni ngelaw gu mag di yëngal sëggam, di walbatiku ci kaw njuram, di tasaare laafam, di leen yékkati, di leen yóbbu ci kaw laafam: noonu Boroom bi rekk moo ko jiite, te benn yàlla bu dëgërul nekkul woon ak moom.’” Deuteronome 32:9–12. Noonu la leen yóbboo ca moom, ngir ñu dëkk mel ni ñu nekk ci ker gi Yéeg Yéegé ba.
“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.
«Kirist moo doon njiitu doom yi Israyil ci seen wër-wër gi ñu doon def ca màndiŋ ma. Mu doon kuñu ci ndëggu niir ci bëccëg ak ci ndëggu safara ci guddi, te moo leen doon jiite ak gindee. Moo leen aar ci ñàqare yi ca màndiŋ ma, moo leen yóbbu ca réewum dig ba, te ci kanamu xeet yépp yi xamul woon Yàlla, moo saxal Israyil ni moom la, mooy toolu reseñ bu Boroom bi tànn.»
“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.
«Jébbal nit ñi la Yàlla dénk waxam yu sell yi. Ñu wër leen ak santaane yi ci yoonam, maanaa njariñ yu sax ya ngir dëgg, yoon, ak laab. Déggal njariñ yooyu waroon a ne seen aar, ndaxte dina leen musal ci yàq bopp seen bopp ak jëf yu bàkkaar. Te ni torre bi nekk ci toolu reseñ bi, noonu la Yàlla samp ci diggu réew mi këram gu sell gi. »
“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.
“Kirist moo doonoon seeni jàngalekat. Ni Mu nekkoon ak ñoom ca màndiŋ ma, noonu itam Moo war a nekk seeni jàngalekat ak seeni jiitekat. Ci biir tabernaak bi ak kër Yàlla ga, ndamam dëkk na woon ci Shekina ju sell ji, fa kaw kërg-yërmande ga. Ngir ñoom, dafa feeñaloon saa su ne xéewalu mbëggeelam ak muñam.”
“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.
“Yàlla bëggóon a def ay nitam Israayil ngir ñu nekk cant ak ndam. Jox na leen bépp njariñu xel mu leen waral. Yàlla terewul leen dara ci li baax, ci li di jàppale ngir sos xarnu jikko ju leen di def ay ndawam ci boppam.
“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.
“Seen seeni déggal yoonu Yàlla dina leen def lu xeel ñépp di yéemu ci wàllu yokkute ak ngëneel ci kanam xeeti àddina yi. Ki mën a leen jox xam-xam ak mën-mën ci bépp liggéey bu ñu bëgg a rafetal, mooy sax di seen Jàngalekat, te dina leen teral ak yékkati leen jaarale ko ci seen déggal ay yoonam. Su ñu déggalee, dees na leen aar ci jàngoro yi doon sonal yeneen xeet yi, te dees na leen barkeel ak dooley xel. Ndammu Yàlla, koweem ak dooleem, waroon na feeñ ci bépp seen yokkute. Waroon na ñu nekk nguur guy saraxalekat ak buur yu màgg. Yàlla jagleel na leen bépp jumtukaay ngir ñu man a nekk xeet wi gën a màgg ci suuf.”
“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.
“Ci anam gu wóor te leer, Kirist jaarale ko ci Musaa moo leen teg ci seen kanam xew-xewal Yàlla, te moo leeral bu baax sart yi ci seen jàmm ak yokkute. ‘Yéen xeet wu sell ngeen ci Boroom bi seen Yàlla,’ la wax; ‘Boroom bi sa Yàlla tànna na la ngir nekk xeet wu jagleel ko moom rekk, ëpp ñépp xeet yi nekk ci kow suuf…. Kon nag xamleen ne Boroom bi sa Yàlla, moom mooy Yàlla, Yàlla ju takku, miy sàmm kóllëre ak yërmande ak ñi ko bëgg te di sàmm ay ndigalam, ba ci junni maas…. Kon nag dinga sàmm ndigal yi, ak sàrt yi, ak àtte yi, yi ma lay digal tey, ngir nga def leen. Moo tax dina am ne, su ngeen déggal àtte yii, te sàmm leen, te jëfe leen, kon Boroom bi sa Yàlla dina la sàmmal kóllëre ga ak yërmande ga mu giñoon sa baay ya; dina la bëgg, barkeel la, yokk la: dina itam barkeel meññental sa biir, ak meññental sa suuf, sa pepp, sa biiñ, ak sa diwlin, yokkute sa nag, ak juróom sa xar, ci réew mi mu giñoon sa baay ya ne dina ko la jox. Dinga barkeel ba ëpp ñépp xeet…. Te Boroom bi dina dindi ci yaw mbooleem wéradi, te du la teg benn ci bon jangoro yu Misra, yi nga xam, ci sa kaw.’ Baamtu Yoon 7:6, 9, 11–15.”
“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.
“Suñu boroom yégle na ne bu ñuy sàmm ay ndigalam, dina leen may gub gu gën a baax, te génneel leen diwën ci doj wi. Dina leen feesal ak fan yu bare, te won leen muccam.”
“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.
“Ci topp Yàlla la, Aadama ak Awa ñooñu dañoo perdu Eden, te ndax bàkkaar suuf si bépp dañoo ko rëbb. Waaye su nit ñi Yàlla toppoon ay ndigalam, seen suuf dina dellu ci meññeefam ak taaram. Yàlla ci boppam moo leen joxoon ay ndigal ci mbeyu suuf si, te waroon nañu ànd ak Moom ci delloo ko. Noonu suuf si bépp, bu nekk ci saytu Yàlla, dina nekk njàngat bu wone dëggu ruu. Ni ci topp yoonu bindu lawi natureel yi suuf si wara meññ ay alalam, noonu it ci topp yoonam aada yi xol yi nit ñi waroon a feeñal melokaan yi ci jikkoom. Sax ñi dul xam Yàlla dinañu nangu yékkati ñi di jaamu ak màgg ki Yàlla dund.”
“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.
“‘Xoolleen,’ la Muuse wax, ‘jangale naa leen dogal yi ak atte yi, ni Boroom bi sama Yàlla digle woon ma, ngir ngeen def ko noonu ci réew mi ngeen di dem ngir moom ko. Kon nag, sàmmleen ko te def ko; ndax loolu mooy seen xel mu rafet ak seen xam-xam ci kanam xeeti àddina yi, te ñoom dinañu dégg yépp dogal yii, naan: “Ca dëgg, xeet wu mag wii nit ñu am xel lañu te am xam-xam.” Ndax ana ban xeet wu mag moo am Yàlla ku jege ñoom ni Boroom sunu Yàlla di jege nun ci bépp mbir bu nu koy woote? Te ana ban xeet wu mag moo am dogal ak atte yu jub ni yoon wii mépp, mi ma teg ci seen kanam tey?’ Deuteronomy 4:5–8.”
“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.
“Doomu Israyil dañoo war a jël bépp suuf su Yàlla dogalal leen. Xeeti nit ñi weddi jaamu ak liggéeyu dëgg-Doon Yàlla dañoo war a ñàkk seen moomel suuf si. Waaye bëgg-bëggu Yàlla mooy ne, jaarale ko ci feeñug jikkoom ci biir Israyil, nit ñi ñëw ci moom. Ci adduina bépp, woo gi xibaar bu baax bi waroon na ñu ko yégle. Jaarale ko ci njàngum sarax si, Kirist waroon na ñu ko yékkati kanam xeet yi, te képp ku xool ci moom dina dund. Ñépp ñi, ni Rahab ja Kanan ak Rut ja Mowab, wone ginnaaw bokk ci càkkuteef ba ñëw ci jaamu dëgg-Doon Yàlla, dañoo war a booloo ak askanu Yàlla bu mu tànn. Bu limu Israyil di yokku, dañoo war a yaatal seen dayo yi, ba seen nguur mbooloo ak adduina bi.”
“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.
“Yàlla bëggoon ngir jëli xeeti nit ñépp ci suufam gu ànd ak yërmandeem. Moo bëggoon it ne suuf si fees ak mbégte ak jàmm. Bind na nit ngir mu am bànneex, te mu ngi sib ngir feesal xolu nit ñi ak jàmmu asamaan. Moo bëgg itam ne njabooti suuf si nekk misaalu màgg famil bi ëpp te nekk ca kaw.”
“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.
“Waaye Israyil matta amal yéenoo njariñu Yàlla. Boroom bi wax na ne: ‘Mana laa jëmbët woon ni reseñ bu tedd, gépp ci séed bu jub; kon naka nga soppeeku ci meññeef mu yàqu mu reseñu bitim-reew ci sama kanam?’ Jeremiah 2:21. ‘Israyil mooy reseñ bu neen; mooy jur doom ngir boppam.’ Hosea 10:1. ‘Léegi nag, yéen waa Yerusalem ak góor ñi Yuda, àtte leen, ma ngiy ñaan, ci diggante maa ak sama toolu reseñ. Lan lañu man a defaatal sama toolu reseñ, lu ma ko deful? Lu tax bi ma seetee ne dina jur reseñ, mu jur reseñ yu àll? Léegi nag, nax, dinaa leen wax li ma nar a def sama toolu reseñ: dinaa dindi mbaam-aaraam bi, te dees na ko lekk; te damm tataam bi, te dees na ko tàllal. Dinaa ko bàyyi mu yàqu; du ñu ko daggati, du ñu ko gasaat; waaye garab yu xeer ak dëgër yu ñor dinañu fa sax. Dinaa itam santaane niir yi ba ñu bañ a tawal ci kawam ndox. Ndax … Mu seetoon àtte bu jub, waaye gis fitna; seet njub, waaye gis yuuxu.” Isaiah 5:3–7.
“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.
“Boroom bi jaarale ko ci Musaa waxoon na ay nitam li ñàkk wormaalte di jur. Su ñu bañee sàmm kóllëreem, dinañu dagg seen bopp ci dundug Yàlla, te barkeem du man a wàcce ci seen kaw. ‘Moytuleen,’ la Musaa wax, ‘ngir ngeen bañ a fàtte sa Boroom Yàlla, ci bañ a sàmm ay ndigalam, ak ay àtteem, ak ay sasam, yi ma leen di digal tey jii: ngir ba ngeen lekk ba suur, te tabax kër yu rafet, te dëkk ci si; te ba seen jur gi ak seen gàtt yi yokku, te xaalisam ak wurusam yokku, te lépp lu ngeen am yokku; kon seen xol réy ci seen bopp, te ngeen fàtte sa Boroom Yàlla…. Te ngeen wax ci seen xol ne: Sama doole ak kàttanu samay loxo moo ma jural alal jii…. Te bu fekkee ne fàtte ngeen sa Boroom Yàlla benn yoon, te topp yeneen yàlla, te jaamu leen, te sujjóotul leen, maa ngi seede ci seen kaw tey jii ne dingeen sanku dëgg-dëgg. Ni xeet yi Boroom bi di alag fa seen kanam, noonu ngeen di sankoo; ndaxte déggul ngeen baatu Boroom seen Yàlla.’ Deuteronome 8:11–14, 17, 19, 20.
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Waxtaan boobu Yawut yi dégguñu ko. Ñu fàtte Yàlla, te gisatulñu seen yëg-yëg bu kawe bi ñu amoon ci nekk ay taxawkatam. Barke yi ñu jotoon indiwul benn barke ci àddina si. Lépp luñu amoon ci njariñam, ñu jël ko ngir seen bopp rekk ak ngir seen yëkkati bopp. Sàcc nañu Yàlla jaamu ji mu leen laajoon, te sàcc nañu seen moroom yi itam njubteelu diine ak royukaay bu sell. Mel ni waa àddina ba la mbëbët ga dal, topp nañu bépp xalaatu seen xol yu bon. Noonu lañu def ba mbirum sell yi mel ni ñaawal, di wax ne: ‘Kër Yàlla ji, kër Yàlla ji, mooy yii’ (Jeremiah 7:4), fekk ci waxtu woowu dañuy wone Yàlla lu dul li mu doon, di toroxal turam, te di sobe këram gu sell.”
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.
“Bey tool yi ñu teg woon ngir saytu toolub reseñ bi Boroom bi, ñooyuloon ñu jub ci kóllëre gi ñu dénk ca seen yoon. Saraxalekat yi ak jàngalekat yi doonuloon jàngalekat yu takku ci kanam nit ñi. Dañu taxawul woon ci seen kanam ngor, yërmande Yàlla ak sañ-sañam ci seen mbëggeel ak seen liggéeyal ko. Beykat yooyu daan nañu sàkku ndam seen bopp. Bëgg nañu woon jël seen bopp meññenti toolub reseñ bi. Seen xel ak seen jéego mooy woon ni ñu wéttali xel yi ak màggal ci seen bopp.”
“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.
“Tooñu yoon wi nekk ci kaw njiit yii ci Israayil bokkul woon ak tooñu bàkkaarkat bu yàggul. Nit ñii dañoo taxawoon ci suuf su tar ci kanam Yàlla. Dañoo fasoon seen bopp ngir jàngale ab «li Boroom bi wax» te indi dégg-déggal gu wér ci seen dund gu jëfandikoo. Waaye, fa ñuy def loolu, dañoo di wengal Mbind mi Sell mi. Dañoo teg yéene yu diis ci kaw nit ñi, di sàkku ay ceremoñ yu jëm ci bépp tànkku ci dund. Xeet wi daan na dund ci jaaxle gu sax, ndaxte mënuñu woon matale la rabbi yi sampoon. Bi ñuy gis ne jox ndigal yu nit def moo manul a sàmm, dañoo tàmbalee xeeb ndigal yi Yàlla.”
“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.
“Boroom bi bindoon na ay nitam ne moom mooy boroom toolu reseñ bi, te seen lépp lu ñu am, dees na leen ko jox ci wóor ngir ñu jëfandikoo ko ngir moom. Waaye saraxalekat ya ak jàngalekat ya defuñu liggéeyu seen sas bu sell bi ni ñuy saytu alalu Yàlla. Ñu doon sàcc ko, ci anam wu taxaw, jumtukaay yi ak yombal yi mu leen dénk ngir yokk liggéeyam. Seen bëgg-a-àll ak seen ñaaw njubte taxoon na ba sax xeeti ñi dul xam Yàlla xeeb leen. Noonu àddina xeeti ñi dul Yawut bi jot ci sababu fàtte tekki jikkoo Yàlla ak yoonu nguuram.”
“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.
“Ak xolub baay, Yàlla muñal na ay nitam. Mu ñaan leen ak yërmande yi Mu leen jox ak yërmande yi Mu leen dindi. Ak muñ, Mu teg seen bàkkaar ci seen kanam, te ci muñ gu yaatu xaar seen nangu. Yónent yi ak ndaw yi ñu yónniwoon ngir dëgëral sañ-sañu Yàlla ci kaw beykat ya; waaye bu ñu leen teeru, def nañu leen noon. Beykat ya fitnaal nañu leen te rey leen. Yàlla yónni naat yeneen ndaw, waaye ñu jël leen ak noonu lañu jële woon ñi njëkk ya, waaye ci loolu beykat ya won nañu bañ gu gën a dëgër.”
“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.
“Ni mujj ca njëkk, Yàlla yónnee Doomam, ne: ‘Dinañu teral sama Doom.’ Waaye seen bañ-gërëm dafa leen def ñu naqari, ba ñu waxante seen biir ne: ‘Kii mooy ndonoomkat bi; ñëwleen, nu rey ko, te nanu jël ndonoam.’ Noonu kon dinañu nu bàyyi nu am toolu reseñ bi, te def ak meññeefam lu nu neex.”
“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.
Buur yu Yawut yi bëggulwoon Yàlla; moo tax dañoo dog seen bopp ci moom, te bañ bépp ay wooteem ngir am njubte gu jub. Kirist, Ki Yàlla bëgg, ñëw na ngir saxal sañ-sañi Boroom toolu reseñ bi; waaye beykat ya def ko toroxlu gu leer, naan: Nun bëggunu nit kii mu nguuru ci sunu kaw. Dañoo kañ Kirist ndax taaru jikkoom. Niamu njàngaleem moo weesoon seen bi lool, te dañoo ragal ay njariñam. Moom nag, dafa leen yedd, feeñal seen naaféq, te won leen axesi netij yi wóor ci yoonu jëfandikoo gu ñu jël. Loolu yóbbu leen ci dof. Dañoo metti ci yeddu yi ñu manul woon noppi. Dañoo bañ taxawaayu njubte gu kawe gi Kirist di leen teewal saa su ne. Gis nañu ne njàngaleem dafay leen teg foofu fu seen bopp-sa-bopp di feeñ, ba ñu dogu rey ko. Dañoo bañ misaalu dëgg ak ragal Yàllaam ak ruqiyaat gu kawe gi feeñ ci lépp lu mu doon def. Dundu gi mu dund bépp dafa doon yeddu ci seen bopp-sa-bopp, te ba nattu mujj ga agsee, nattu gi di tekki déggal ba ci dundug ba fàww walla moytu ba ci dee gu ba fàww, dañoo bañ Ki Sell ki Israyel. Bi ñu leen laajee ñu tànn ci diggante Kirist ak Barabas, ñu yuuxu naan: “Bayiil nu Barabas!” Luug 23:18. Te bi Pilaat laajee naan: “Lan laa wara def nag ci Yeesu?” ñu yuuxu ak mer naan: “Nañu ko daaj ci bant bi.” Macë 27:22. “Ndax dama wara daaj seen Buur ci bant bi?” la Pilaat laaj, te saraxalekat yu mag ya ak buur ya tontu naan: “Amunu buur kudul Seesar.” Yowaana 19:15. Bi Pilaat raxasee ay loxoom, naan: “Man set naa ci deretu nit ku jub kii,” saraxalekat ya bokk ak mbooloo ma xamul dara bi, yégle ak xol bu metti naan: “Na deretam dal ci sunu kaw ak ci sunuy doom.” Macë 27:24, 25.
“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.
Noonu njiitu Yawut ya defoon seen. Seen seeni bindoon na ci téere bi Yowaana gisoon ci loxob Ki toogoon ci gàngune gi, téere bi kenn mënul a ubbi. Ci bépp mbugal ak fitnaam, seen seeni dina feeñ ci kanam su bés ba agsee, bi Gàttug gi cosaanu Yuda di ubbi téere boobu.
“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.
“Xeetu Yawut yi daan nañu soppiku ci xalaat ne ñooy ñi asamaan taamu, te ne ñoom dinañu leen yékkati ba fàww ni mbooloom Yàlla. Ñoom daan nañu wax ne ñooy doomi Ibraayma, te tax na ne kenna séentu gu dëgër, walla sax ne cosaanu seen yékar, mel na leen ne dafa sax lool, ba tax na ñu taxawu suuf ak asamaan ngir kenn manul a nangu leen seeni sañ-sañ. Waaye jaarale ko ci dund yu amul kóllëre, daan nañu waajal seen bopp ngir àtteb asamaan ak ngir teqaleek Yàlla.
“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’
“Ci léebu toolu reseñ bi, gannaaw ba Almasi bi wonee ci kanamu saraxalekat yi seen jëf ju gëna tiis ci ñaawteef, Mu laaj leen ne: ‘Bu Boroomu reseñ bi dikkée nag, lu mu di def ñi di beykat yooyu?’ Saraxalekat yi da ñu toppoon nettali bi ak yéene ju xóot, te fekkul ñu xalaat ci ne mbir mi jëm na ci seen bopp, ñoom ak mbooloo mi dañu bokk ci tontu ne: ‘Dina alag ñu bon ñooñu ak toroxte, te dina jébbal ab reseñam ci yeneen beykat, ñi koy jox ay meññeefam ci seen jamono.’
“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’
«Ci xamuloon nañoo wax seen bopp seen alaxira. Yeesu xool leen, te ci suufu ay bëtam yu seet bu baax, xam nañu ne moom dafa jàng kumpay seen xol. Ndawam Yàlla feeñ na ci kanam yu bare doole, ba kenn mënu ko werante. Gis nañu ci baykat ya nataalu seen bopp, te ci lu dul seen coobare lañu wax ne: “Yàlla tere ko!”»
“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’
Ak njàqare ak tiis, Kirist mi laaj naan: «Ndax musuleen a jàng ci Mbind mi ne: “Doj wi tabaxkat yi bañoon, moomu moo nekk doju xonq bi gën a am solo; loolu jëfub Boroom bi la, te yéemu na ci sunuy bët”? Moo tax maa ngi leen di wax ne, Buurug Yàlla dinañu ko jële ci yéen, jox ko xeet wu di jur ay meññentam. Te képp ku daanu ci doj woowu, dina dammiku; waaye ki mu daanu ci moom, dina ko raxas ba mu ne melax.»
“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.
“Krist dina aar mbubbal woon yàqute réewum Yawut yi su fekkee ne nit ñi nanguloon ko. Waaye kiñaan ak sikkal def leen ñu doon kuñu manul a noppal. Ñoom dogal nañu ne duñu nangu Yeesu Nasaret ni Mesiya bi. Ñu bañ Leeru àddina bi, te gannaaw loolu seen dund fépp mu ngi wër ci lëndëm ni lëndëmu guddi digg. Mbugal mi ñu waxoon lu jiitu dikk na ci réewum Yawut yi. Seen bëre-bër yu metti, yu ñu mënul a noot, ñoom lañu jur seen alkande. Ci seen mer gu gumba, ñu reyante seen bopp. Seen réer gu weddi ak seen réy-réy gu dëgër jural na leen merum ñi leen daan Rom. Yerusalem dañu ko yàq, kër Yàlla ga neenal ko ay yàqu-yàqu, te barabam beyi nañu ko ni tool. Doom Yuda yi dee nañu ci anam yu gëna tiis. Milyoŋ yu bare jaay nañu leen ngir ñu nekk jaam ci réew yu ñu dul Yawut.”
“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.
“Ni xeetu nit, Yawut ya dañoo lajj ci matal yéene Yàlla, te toolub reseñ ba nekk woon seen moomel, jëlees na ko ci ñoom. Njariñ yi ñu daan am te ñu jëfandikoo ko lu bon, ak liggéey bi ñu xeebaloon, dénk nañu ko ñeneen.”
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.
“Léebu tool bi jëmbët ba doxul rekk ci xeetu Yawut yi. Am na njàngal ñun itam. Mbooloom gëmkat yi ci jamono jii, Yàlla may na leen yelleef yu mag ak barke yu réy, te Mu yaakaar ci ñoom ay meññent yu méngoo ak loolu.” Christ’s Object Lessons. 284–296.
The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.
Téere Yoel mi moom jaar-jaariin taw bu mujj ba ci mujju àddina. Taw bu mujj mooy bataaxal artu bu mujj bi Yàlla, di bataaxalu ñetteelu malaaka bi ci Peeñu 14. Doonte ne taw bu mujj di tegtal bataaxalu ñetteelu malaaka bi, moom itam dafa di tegtal yoonu jokkoo diggante Yàllay Njëkk ak nit ñi, ni ko diwlin wurus wu Sakaraya di misaal, ak taw bu jëkk bi ak taw bu mujj bi, ak safara jógé ci sarxalukaay bi ak yeneen tegtal yu ni mel. Taw bu mujj du rekk bataaxal, walla yoonu jokkoo diggante Yàlla ak nit, waaye mooy itam benn rekk “méthodologie” bu sell ngir njàngum Biibël, buy sax ci Kàddug Yàlla. Méthodologie boobu mooy “rëdd ci rëdd” bu Esayi wax, bi nekk ci sura 28.
At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.
Ci njàlbéenu Israyil gu yàgg ya ak Israyil bu bees bi itam, Yàlla, “Boroom baykat bi,” indiwoon na Israyil “jële ko ci màndiŋ ma.” Muy njaamug téeméeri at ak fanweer ci Misra walla itam njaamug Jamono yu Lëndëm yi dal ci 538 ba 1798, génne nañu Israyil ci “màndiŋ ma,” ndaxte “màndiŋ” misaal la bu tekki jaam ak njaam. Muy Israyil gu yàgg gu dëgg walla Israyil bu bees bu xel mi, Yàlla musal na leen ci njaamug màndiŋ, te “samp” leen “ni moomam tànn,” “toolub reseñu Boroom bi,” ñi woo ngir nekk saraxalekat ak buur yu mag, ñi “dencaloon” ndam li di teewloo “waxi Yàlla yi.” “Waxi” yi ci Israyil gu yàgg mooy Yoonu Yàlla; waaye ci Israyil bu bees mooy Yoonu Yàlla ak ci yonent yi.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
«Yàlla woo na mbooloom kanam ci jamonoy jii, ni Mu woo woon Israayil gu njëkk, ngir taxaw mel ni leer ci suuf si. Jaarale ko ci xarebu dëgg gu am doole, muy yégle yi jëkk, ñaareel ak ñetteel malaaka yi, Mu tàggale leen ak kërkëy mbooloo yi ak àddina, ngir indi leen ci jege bu sell ci Moom. Def na leen ay wottukati yoonam, te wéy na leen dëgg yu mag yi ci waxi yonent, yu jëm ci jamonoy jii. Ni waxi Yàlla yu sell ya ñu dénk woon Israayil gu njëkk, noonu itam yii mooy wéeru bu sell, bu war a jottali àddina. Ñetti malaaka yi ci Peeñu gi 14 dañuy tey nit ñi nangu leerug yégley Yàlla te dem kanam ni ay ndawam, ngir yëgle artu gi ci guddi ak bëccëg suuf si yépp.» Testimonies, volume 5, 455.
Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.
Israyil bu bees mooñ nañ ko ngir mu yégle baat bu réy bu ñetteelu malaaka bi ci dooley taw bu mujj bi, fekk ci seen dund gu kenn ku nekk di feeñal melokaanu Kirist ci dooley Xelum Yàlla mi Sell mi. Baat bu réy bu ñetteelu malaaka bi mat na ci biir tuurug taw bu mujj bi, ci jamono ju ñuy yéglee benn yéglebu taw bu mujj bu dëggul, bu “jamm ak kaaraange,” te boobu ay nit ñoo koy yégle, ñoom ñi màndi ak biiñu Babilon. Ñooñu ñooy màndikat yi Isaay wax ci Efrayim ak naankat biiñ yi Yoel wax, ñi ñu dogal biiñ bu bees bi ci seen gémmiñ. Ñi nangu yégleb taw bu mujj bu dëgg bi, Daaneel, Mishaael, Hanania ak Asaria lañu leen di melal, ñi bañoon lekk bi Babilon ngir lekk ju asamaan. Ñooñu ñooy ñaari téeméeri junni ak ñeent-fukk ak ñeent junni ñi di woy woyu Musaa ak Buur mi, waaye itam woyu toolu reseñ bi, ndax léebu toolu reseñ bi mat na woon ci jaar-jaaru Musaa ca njàlbéenu diggante kóllëre Israyil gu njëkk ga, te mataat naat ca mujju diggante kóllëre Israyil gu yàgg ga ci jaar-jaaru Buur mi.
The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.
Wóy-u reseŋ bi jeex ci li nit ñi nekkoon mbooloom kóllëre bu jëkk bi ñu romb leen baat, bi ñuy jëkkale mbooloom kóllëre bu bees ak Boroom bi ci séy. Boroom bi romb na ñi dee woon ci dëkkuwaay bu màndiŋ mi diir at-fukk ak ñeent, te ci benn waxtu boobu sax mu dugg ci kóllëre ak Yosuwe, fekk muy tas séy ak ñi war a dee. Boroom bi dafa doon tas séyam ak Israayil gu yàgg gi ci benn waxtu boobu sax mu doon séy ak kanamug Kiristaan yi. Alfa walla tàmbali gi, Muusaa moo ko tegtal, te omega bi, Mbegte mi moo ko tegtal. Jaar-jaar bu ñoom ñaar ñépp di tegtal, mooy jaar-jaaru léebu reseŋ bi; moo tax wóy-u reseŋ bu Esayi mooy wóyu Muusaa ak Mbegte mi bu Yowaana miy wax li ñu ko wone.
We will continue these thoughts in the next article.
Dina nuuy xalaat yii ci artik bi ci topp.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Yii du waxi Rakku Jigéen White la, waaye waxi Boroom bi la, te ndawam jox na ma ko ngir ma jox leen ko. Yàlla woo na leen ngir ngeen bañ a doxaat di liggéey a juumeek Moom. Jàngale yu bareees nañu joxe ci mbirum nit ñi di wax ne ay Kiristaan lañu, fekk dañuy wone melow Seytaane, di taxawal ci seen xel, ci seen wax ak ci seen jëf lu di weddi yëngu-yëngu dëgg gi, te fés na ne dañuy topp yoon wi Seytaane jiite leen ci moom. Ci seen déggadi xol, jàpp nañu sañ-sañ bu kenn mayu leenul, te bu ñu warula jëfandikoo. Jàngalekat bu Mag bi ne: ‘Damay dëgërale, dëgërale, dëgërale.’ Nit ñi ne ci Battle Creek: ‘Kër Yàlla gi, kër Yàlla gi noo ko doon,’ waaye dañuy jëfandikoo safara su yomb. Seen xol yi ndaxtewul te suufeewuñu ci yiwug Yàlla.” Manuscript Releases, volume 13, 222.
“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.
“Muñ muñu Yàlla am na lu mu jëm ci, waaye yéen dañuy ko yàq. Mu ngi bàyyi ngir am njël gu ngeen bëggoon a gis ñu aar ci gannaaw, waaye bu boobaa dina tooñ. Yàlla santoon na Ilyaas mu diw Asayel, nit ku soxor te nax, mu nekk buur bu Siri, ngir mu doon yaru ci Israyil gu bokk ci jaamu xar-kanam. Kan a xam ndax Yàlla du leen jébbal ci nax yi ngeen bëgg? Kan a xam ndax waarekat yi jub, dëgër te dëgg, ñoom lañuy doon ñi mujj di joxe xebaar bu baax bu jàmm ci sunuy mbooloo yi amul ngërëm? Amaana yàqkat yi dañuy tàggat ba noppi ci loxolu Seytaane, te dañuy xaar rekk ay yëngu-standard yu gën a tuuti di dem, ngir ñu wuutu leen, te ak baatu waxkat bu fen ba, ñu yuux ne: ‘Jàmm, jàmm,’ fekk Boroom bi waxul jàmm. Bës bu néew laa naan jooy, waaye léegi gis naa ne ay bët samay tëey yi lañuy gumbaal; dañuy rot ci sama kayit bi may bind. Amaana it ne léegi dara desul ba yégle yi jëm ci kanam Yàlla di jeex ci sunu biir, te baat bi yëngaloon nit ñi du leen sonalati ci seeni nelaw yu carnal.”
“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.
«Bu Yàlla di def ay liggéeyam yu yéeme ci suuf si, bu loxo yu sell yi jariñatuwulati gaal gu sell gi, alkande dina dal askan wi. Éy, ndaxte nga xamoon, yaw itam, ci sa bés bii, mbir yi jëm ci sa jàmm! Éy, na sunu askan, ni Nineewe defee, tuub ak seen kàttan gépp te gëm ak seen xol bépp, ngir Yàlla dëddlu ay meram yu tar ci seen kaw.» Testimonies, voliyum 5, 77.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Bu fekkee ci duggug xol, te ngir réy-réylu ak jubbal sa bopp, nga bañ a wax sa bàkkaar yi, dees na la bàyyi nga nekk ci suufug nattu Seytaane. Su fekkee bi Boroom bi wonee la sa njuumte yi nga bañ a tuub walla nga bañ a confesel, ay dogalu yërmandeem dinañu la delloo ci benn suuf baat baat. Dees na la bàyyi nga def ay njuumte yu mel noonu, dinga sax a ñàkk xel mu leer, te dinga woote bàkkaar njub, ak njub bàkkaar. Mbooloom nax yi dinañu raw ci fan yii mujj, dinañu la wër, te dinga soppi kilifa, te doo xam ne def nga ko.” Review and Herald, December 16, 1890.