And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Te ci jamono, ñu bare dinañu jóg ci kaw buur bi dëkk bëj-saalum; itam, ay saay-saay yu say nit ñi dinañu yékkati seen bopp ngir taxawal peeñ mi; waaye dinañu daanu. Daniel 11:14.
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
Kàddu bi ñuy wax ne “doctrine” ci wàllu Kiristaan yi mooy dëgg yu Sàcc bi samp te taxaw. Yeneen mbooloo yu di wax ne dañuy topp Kiristaan am nañu ay kuréelu njàngale yu wuute, yu ñuy firndeel ne mooy njàngale yu aju ci Biibël bi, waaye benn rekk aji nekk Dëgg. Wuute gi nekk diggante “dëgg gu mat sëkk” ak “pluralism” du mbir mi nuy xool ci xàjjaat bii.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Kon nag, Pilaat ne ko wax ne ko: Kon yaw buur nga nag? Yeesu tontu ne ko: Yow a wax ne buur laa. Loolu moo tax ma juddoo, te loolu it moo tax ma ñëwee ci addina, ngir ma seede dëgg gi. Ku bokk ci dëgg gi, dégg naa sama baat. Pilaat ne ko: Lan mooy dëgg? Bi mu ko waxee, mu génnati ca Yawut ya te ne leen: Gisuma benn tooñ ci moom. Yowaana 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
Dëgg mooy Kàddug Yàlla; moo di baatam, te mooy Kirist ci boppam.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“War na xam sunu bopp li di sàrtu Kirisityaanug, lan mooy dëgg, lan mooy ngëm gi nu jot, ak yan mooy yoonu Biibël yi—yoon yi ñu nu joxee ci kaw kàttan gu gën a kawe. Am na ñu bare ñiy gëm te amuñu benn sabab bu ñuy tënk seen ngëm, te amuñu it yeneen firnde yu doy ci dëggu mbir mi. Su ñu leen wonee xalaat bu méngook seen xalaat yu ñu jëkk a yéene, ñoom dafa mel ni dañuy ko nangu saa si. Dañu dul xalaat ci sabab ba ba ci ay njariñam, seen ngëm amul dëgg-dëgg benn fondaasiyoŋ, te bu waxtu nattu gi aksee dinañu gis ne tabax nañu ci suuf.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
«Ku soppiku teey ak xelam ci xam-xamam bu amul mat ci Mbind mi mu am tey, di ko jàpp ni loolu doy na ngir mu mucc, mooy di soppiku ci nax gu rey te reykat. Am na ñu bare ñoo xamule bu baax layi dalil yu Mbind mi, ba ñu man a ràññee njuumte, te daan lépp lu aadat ak lu gëm-gëm gu ñàkk sell gi ñu joxeel ni mooy dëgg. Seytaane dugal na ay xalaatam ci jaamu Yàlla, ngir mu yàq njubte gu yombal xebaar bu baaxu Kirist. Ñu bare ci ñi wax ne dañuy gëm dëggu jamono jii, xamuñu lan mooy ngëm ga ñu jébbaloon benn yoon ba fàww way-sell ya—Kirist ci yéen, yaakaaru ndam. Dañuy xalaat ne ñoom dañuy aar tegtali yu mag ya, waaye dañoo tangadi, te bañ a yëngu. Xamuñu lan mooy ràbb ci seen dund ak am dëgg-dëgg dooley mbëggeel ak ngëm. Duñu taalibey Biibël yu jege, waaye dañoo tàngoor te ragaloo. Bu wuute xalaat amee ci ay kàdduy Mbind mi, ñii ñu jàngulwoon ak pexe, te taxawul ci li ñuy gëm, dañuy dëddu dëgg gi. War nañu fésal ci ñépp soxlay wu réy wu ñu war a seet bu baax dëggu Yàlla, ngir ñu xam ne xam nañu lan mooy dëgg. Am na ñuy wax ne am nañu xam-xam bu bare, te ñu neex ak seen tolluwaay, fekk dootuñu am benn cër ngir liggéey bi, dootuñu am benn mbëggeel gu tàkk ngir Yàlla ak ngir ñi fitna yi Kirist deealoon, lu ëpp li ñu ko amkoon su fekkee ne xamuñu woon Yàlla mukk. Duñu jàng Biibël [ngir] moomtu ñam wu neex ak diineem ngir seen bopp. Duñu yëg ne mooy baatu Yàlla buy wax ak ñoom. Waaye su nu bëggee xam yoonu mucc gi, su nu bëggee gis leer yi Jóntu Njubte ji, war nañu jàng Mbind mi ak pexe, ndaxte diggante yi ak waxi yonent yi ci Biibël di sànni leer gu set wecc ci pexe bu Yàlla ngir njotumu jot, te dëgg yu màgg yooyu ñoom xamulees leen bu leer.» The 1888 Materials, 403.
We are required to know what those doctrines are, and how to present, establish and defend those truths.
Ñu warees na nu xam lan mooy jàngale yooyu, ak ni ñu leen wara waxee, dëgëral ak aar dëgg yooyu.
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
“Léegi, man na nu mel ne kenn war na taxaw doŋŋam; waaye bu Yàlla waxoon na ci samay kàddu, jamono ji dina ñëw bi nu di nu indi kanam kureel yi ak kanam junni nit ñi ndax turam, te kenn ku nekk dina wara joxe li tax muy gëm. Kon nag, seetaan bu gëna metti dina dikk ci bépp taxawaay bi ñu jàpp ngir dëgg gi. Kon nag, war na nu jàng Kàddug Yàlla, ngir nu xam lu tax nu gëm njàngale yi nuy yégal. War na nu seet bu wóor te xóot kàdduy dunduy Yexowa.” Review and Herald, December 18, 1888.
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
Ngir yees ñu indi leen ci kanam “ay junni”, leer na ne am na ñenn ci ñi di aar dëgg ci fan yu mujj yi, ñu dinañu leen ga forced ngir aar dëgg gi ci ab yoon wu mel ni telebision walla web yu ñuy waare. Ndax naka la ay junni nit mën a seet seede bi ñaar-fukk ak ñeent junni ñi di joxe? Jàngale yi nuy yégle moo taxawal teguinu sunu ngëm.
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
“Ku bokk yi ci mbooloom kërce gi, kenn ku nekk dinañu ko nattu te seetlu ko. Dinañu leen teg ci xaalis yu tax ñu war a seedeel dëgg gi. Ñu bare dinañu woo leen ngir wax kanamu ndaje yi ak ci àttekat yi, xeyna ku nekk boppam te doomu-bopp. Jaar-jaarale ji waroon a dimbali leen ci jafe-jafe boobu, ñoom bañ nañu ko jot; te seen bakkan diis na ak réccu ngir waxtu yi ñu yàqu ak barkeel yi ñu sàggan.” Testimonies, volume 5, 463.
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what we believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
Kàddu Yàlla du mos a wéy, te moo tax bu nu bëggée bokk ci ñaar-fukk ak ñeent-junni ak ñeent-fukk ak ñeent wa, war na nu xam li nu gëm, sukkandiku ci li ñu bind ci Kàddu Yàlla. Bala jamono jéggal bi agsi, ba nit ñi Yàlla nekkal diñu leen gaawal ngir ñu firi njàngale yi ñuy gëm, Yàlla di may njuumte yi dugg ngir jébbalu nitam ñi ci njàngat bu xóot Kàddoom.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Li am ne amul jàppoo walla yëngëtu amul ci biir askanu Yàlla, warul ñu ko jàppe ni mooy firnde gu wóor ne dañuy sax ci njàngale gu jub. Am na lu tax ñu ragal ne xanaa duñu xàmme bu leer wuute bi nekk diggante dëgg ak juumte. Su fekkee ne jàngat Mbind mi yóbbuul fenn laaj yu bees, te du am benn wuuteb xalaat buy yëngal nit ñi ngir seet Biibël bi ci seen bopp ngir wóorlu ne am nañu dëgg gi, bu boobaa ñu bare léegi, ni ci jamono yu yàgg ya, dinañu sax ci cosaan ak jaamu lu ñu xamul.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Ñu ma won ne bari ñi di wax ne am nañu xam-xamu dëgg gu fi jamono jii, xamuñu li ñuy gëm. Ñoom xamuñu firnde yi war a tax seen ngëm. Amuñu benn appréciation bu jub ci liggéey bi ñeel jamono jii. Bu waxtu nattu gi agsee, am na nit ñi fi nekk tey di waareel yeneen, ñoo xam ne, bu ñu xoolaat xaalis yi ñuy taxawal, am na lu bare yu ñu mënul a joxe sabab bu gërëmul. Ba ñu leen nattu noonu, xamuñu woon seen réyug ñàkk xam-xam. Te itam am na ñu bare ci kerk bi ñi di jàpp ne xam nañu li ñuy gëm; waaye, ba kàttan ak werante jógul, xamuñu seen bopp néew doole. Bu ñu leen weesoo ak ñi bokk ngëm ak ñoom te tax ñu taxaw kenn-doŋŋ te ñu bëgg a leeral seen ngëm, dinañu yéemu gis ni seen xalaat yu ñuy jàppoon ne dëgg laa, jaxasoo nañu lool. Wóor na ne am na ci sunu biir waccu ci Yàlla ju dund ji ak dellu ci nit ñi, di teg xel-màggat gu nit ci bérab xel-màggat gu Yàlla.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Yàlla dina yëngal ay nitam; bu yeneen yoon yi lajj, ay njàngum fen dinañu dugg ci seen biir, te loolu dina leen seetaan, di teqale pepp ak dugub. Boroom bi woo na bépp ku gëm Kàdduam ngir mu yeewee jële ci nelaw. Leer gu am solo jot na, te méngoo na ak jamono jii. Mooy dëggu Biibël bi, buy won njuumte yi nekk ci sunu wet. Leer googu war na nu jiite ci njàngum Mbind mi ak sàkku gu mat sëkk ak xool bu tar ci taxawaay yi nu tënk. Yàlla bëgg na ñàkk a xalaat ci bépp wàll ak taxawaayu dëgg, te ñu seet ko bu baax ak muñ, ci ñaan ak woor. Gëmkat yi waruñu toog ci xalaat yu ñu xayma rekk ak xam-xam yu leerul ci li di dëgg. Seen ngëm war na sax ci Kàddug Yàlla, ngir bu waxtu nattu bi agsee te ñu jëbbal leen kanam kureel yi ngir tontu ci seen ngëm, ñu man a joxe sabab bu yaatu ci yaakaar ji nekk ci ñoom, ak lewet ak ragal.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
«Yëngu, yëngu, yëngu. Mbir yi nu di jox àddina bi war na nekk ci nun lu dund te am dëgg. Am na solo loolu ne, bu nuy aar njàngale yi nu jàpp ne ay dogal yu am solo ci ngëm gi, bu nu bàyyikoo mukk nu jëfandikoo lay yi dul yu wér yépp. Loolu man naa gindi ba noppi ki di weddi, waaye du teral dëgg gi. War na nu di joxe lay yu wér, yu dul rekk noppi sunuy noon, waaye it yu mana teg ci seetlu bu gëna jege ak bu gëna xóot. Ci ñi jàngoo boppam ngir nekk way waxante, am na fa njàqare ju réy ne duñu jëfandikoo Kàddu Yàlla ak jub ak yéem. Bu nu daje ak kuy weddi, war na nekk sunu pexe bu dëgg nu joxe mbir yi ak anam wu mana yëngal kóolute ci xelam, te bañ a seet rekk ni nu mana yokk kóolute ki gëm.»
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
«Lu nit ku man ak yokkuteem ci xelam, bu bañ a xalaat sax benn waxtu ne amul soxla ci seet bu mat te sax ci Mbind mi sell ngir jot leer gu gën a yaatu. Nun, ni ñu doon askan, ñu woo nu ku nekk ngir nekk taalibey waxi yonent yi. War nañu wottu ak njàmbaar ngir man a xàmmi bépp leer gu ne God dina nu ko won. War nañu jàpp njàlbéen yu njëkk yu dëgg; te jaarale ko ci jàngum seetaan bu ànd ak ñaan, leer gu gën a jelas man nañu cee am, te man nañu ko indi ci kanam ñeneen.» Testimonies, volume 5, 708.
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
“Jàngatkat yoonent” yi mujj di nekk ñaari téeméeri ñeent-fukk ak ñeent junni ñi, dees na leen “nat ku nekk ci boppam te wóorlu leen,” bala ñu jànkoo ak kàttan yu addina yi di indi jafe-jafe ak fitna yu yàggul dara ngir yoonu Dibéer bi. Ñi takku ci dëgg, Yàlla mooy leen njëkk “yégle.” Janq yi doon nelaw, dees na leen “yégle” génne leen ci nelaw gi ñu daanu woon biir waxtu wi Boroom bi yàgg. Su ñu bañee yewwu ndax bataaxal bi Yàlla wone jaare ko ci mbind yi ñu yónnee ba tàmbalee ci sulet 2023, kon Yàlla dina may “ay heresi” “dugg ci seen biir,” ngir mottali tasante boobu diggante pepp mi ak gàjj gi jaarale ko ci ab coppite. Léegi nu ngi ci coppite boobu.
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
Am na ñett benn a tollu ci ñi toppoon ci werante gi jëm ci ni ñuy xàmmee Buuru Room gu bees gi ci lu jub. Benn tollu mooy ne Etazini mooy Room gu bees gi; beneen bi mooy ne kàttanu paap bi mooy Room gu bees gi; te ñetteel bi mooy ne ñaari taxawaay yi weesu yi ñooy juul, te kàttan wu nekk beneen mooy ki ñu tekki ci sàcc yi ci askanu Daniyeel, yi yékkati seen bopp, daanu, te taxawal peeñ ma ci aaya fukk ak ñeent ci saaru fukk ak benn baat bi ci téereb Daniyeel.
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic Word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic Word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
Damaa ne xalaat ne, xuloo bi ci ñaari gis-gis yu jëm ci ne Room gu fés tey mooy kàttanu paap bi walla États-Unis, bàyyi nañu ko mu dugg ci yëngu-yëngu bii ngir tax ay nitam gëm, jàng Kàddug waxyu Yàlla. Yàlla moo indi xuloo bii ci ndigalu yërmandeem. Damaa ne xalaat ne, xuloo bii gën a jëm ci waajal nitam ñi ngir jafe-jafe ju ñëw ji, ba mu doyul ci xam rekk kan moo jub ak kan moo juum ci mbirum Room gu fés tey. Dañu bàyyi xuloo bii te Yàlla moo ko tëral ngir won, ci ñépp ñi bëgg a gis, ne seen xam-xam bu seen bopp ci Kàddug waxyu Yàlla matul walla jubul. Kon nag, xuloo bii seede la ci yërmandey Yàlla.
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
Werante bi du ñëwul rekk ci xam ñan mooy dooley bi ñu tegtal ci sàcckat yi sa askan wi, waaye itam ci xool ndax yoonu “rëdd ci kaw rëdd” bi ñaari wet yi ci werante bi wax ne dañuy taxawu ci moom, dees na ko jëfandikoo ak njub. Yoon yu yonent yi jàppandikoo ak yoonu “rëdd ci kaw rëdd” boobu, dafa ëmb ay njariñ yu yonent yu xëcc te di wàll ci liggéeyu seetlu bi ci diggante pepp ak ñax mu bon. Ñetti mbir yu nekk ci yoonu “rëdd ci kaw rëdd” yi ma di wax ne dañu leen fàttaliku ci werante bii fi nu nekk léegi mooy Kirist mooy Dëgg, ak Kirist mooy Alfa ak Omega, ak jëfandikoo bu ñett-fànn ci waxi yonent.
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
Ci mujj, ñi jàpp ne seen xam-xam ci aaya fukki ñeent ba ci Daniel fukk ak benn bi baaxul, dees na gis ne seen taxawaayu njàngale mooy sukkandiku ci benn tekki bu selloo.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Nun am itam bat waxu ci gën a wóor; te def ngeen lu baax bu ngeen koy déglu, ni mel ni leer gu fenk ci bérab bu lëndëm, ba bés bi setee, te biddéewub suba bi fenk ci seen xol: Xamleen li jiitu, ne benn waxu ci Kàddug Mbind mi bokkul ci firndeel gu jóg ci boppam. Ndaxte waxu ci waxul woon ci jamonoy yàgg ci coobare nit; waaye nit ñu sell yu jóg ci Yàlla lañu waxoon, bi leen Xel mu Sell mi di yóbbu. 2 Pierre 1:19–21.
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
Ci jëfandikoo ci wàllu ñent-fukki aaya bi, benn misaal bu ma gis ni mooy “tekkiin bu boppam” am na ci The Great Controversy.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Ni Sabba bi nekk na boppu jëfandikoo bu mag ci biir Kirisiteyaaŋtéem bépp, te boroom kilifay diine ak boroom kilifay àddina bokk nañu ngir gaawal sàmm Dibeer, bañ gu sax bu ndaw ñi gën a néew di bañ a jébbalu ci la ñi bare bëgg dina leen def ay nit ñu ñépp di xaste. Dinañu wax ne ñi néew ñooñu, ñiy taxaw ci weddi yoonu kërg diine ak sàrtu réew mi, waruñu a muññal; ne gën na ñu sonnal leen, bu mu ëppul xeex ak yàqute ci réew yi yépp. Benn doxalin boobu lañu yëgle woon Kirist ay téeméeri at yu bare lu jiitu, jaar ci “njiitu askan wi.” “Lu jariñ ci nun mooy,” la Kayaf bu xel mu dëgër wax, “nit kenn dee ngir askan wi, ngir baña réew mépp a sànku.” John 11:50. Doxalin boobu dina mel ni lu wér te mat sëkk; te ci mujj, dinañu génne ab dogal ci kaw ñiy sellal Sabba bu ndigalu ñeenteel bi, di leen yedd ne ñooy yayoo mbugal mi gën a tar, te di jox nit ñi sañ-sañ, gannaaw ab jamono bu ñu tëral, ngir rey leen. Roomaanis ci Àddina Gu Yàgg gi ak Protestaaŋs bu wonee ne dafa dëddu ci Àddina Gu Bees gi dinañu topp benn yoon boobu ci kaw ñi teral yépp ndigali Yàlla yi.” The Great Controversy, 615.
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White, Europe is identified as the Old World and the Americas are the New World.
«Kiristaan» mooy mbooloom Kiristaan yi ci àddina bi yépp, walla jëfandikookat mbooloom réew yi ak aada yi ñuy dale woon ci Kiristaange bi. Baat bi dañuy ko faral di jëfandikoo ngir tekki fan yi ci àddina bi fu Kiristaange mooy di diine ji gën a note, te moo am solo lool ci aada yi, yoon yi, ak cosaanu mbind mi ci askan wi. Kiristaan dafay ëmb ñaataandiw bu yaatu bu Kiristaange ci àddina bi, ci lu jëm ci ay toppkatam, jëfam ci aada, ak soloom ci nettali at yi. Suñu fekk ne duñu dindi wax ju am ay delloo ci Ellen White CD-ROM bi, baat bi Kiristaan feeñ na téeméer ak juróom-ñaari fukki juróom-benn yoon. Ci wàllug geografi, Sister White fésal na ne Kiristaan, ci yeneen mbir yi, dafay firndeel Ërop ak Amerik yi. Ci contexto Sister White, Ërop mi dañu koy ràññee ni mooy Àddina Yu Yàgg, te Amerik yi mooy Àddina Yu Bees bi.
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
«Waaye rab wu am ndoxum xar mi gis nañu ko ne mu ngi “jógé ci suuf si.” Loolu mooy ne, bu baaxul a daane yeneen dooley nguur ngir sos boppam, xeetu réew mi muy tegtal war na jóg ci réew yu kenn dekkul woon ba noppi, te mag ndànk-ndànk ak jàmm. Kon nag, manul a jóg ci biir xeeti réewi Àddina gu Yàgg ga, fa xeet yi fees ba xëccoo di xeexante—géej gu yëngaloo gu “xeet yi, ak mbooloo yi, ak réew yi, ak làkk yi.” War nañu ko seet ci Àddina Sowu.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
«Ban xeet bu Bees bu New World la woon ci atum 1798 di yokku ci kàttan, di wone yaakaaru doole ak màggaay, te di yóbbu xel bu àddina? Jëfandikoo màndarga bi amul benn laaj. Benn réew rekk, te du kenn kudul moom, moo dëpp ak misaal yi ci waxu wax bu ñëw bii; muy tegtal bu wóor ci United States of America.» The Great Controversy, 441.
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
Bàyyi kàddu bi mujj ci xët wi nu ngi seet, jëfandikoo nañu ko ngir wax ne “Roomaanis mii ci Àddina bu Yàgg bi ak Protestantis bu weddi ngëm ci Àddina bu Bees bi” dafay mel ni mu ngi ràññee “Roomaanis mii ci Àddina bu Yàgg bi” ni mooy papaas bi ci jamono Yàllawee yi, te Etazini (Protestantis bu weddi ngëm) mooy Room gu Bees gi, ngir li ñu fésal ci wax ji ne “Protestantis bu weddi ngëm ci Àddina bu Bees bi.” “Bu Yàgg” dees na ko tekki ni mooy jaar-jaar bu weesu, te “bu Bees” dees na ko tekki ni mooy jaar-jaar bu yees walla bu fi nekk léegi. Jëfandikoo boobu day wëlbët xam-xamu Sister White bu sampu ci mbirum Kirisitaandé ak ci Àddina bu Yàgg bi ak Àddina bu Bees bi.
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
Ñi ñooñ ñi di jëfandikoo wax ji ci anam u jaar-jaar ak anam u ëllëg, dañuy fexe gis “firi bu boppam” ci benn jàppale gu jubadi ak li Sister White bëggoon wax. Wax ji mooy ne “Old World” dafay tektal jaar-jaar ju weesu, te “New” dafay tektal jaar-jaar ju bees walla ju fi nekk tey (New).
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
Wax jii ne: “dina topp.” Romanis ak Protestantis bu réere te “dina topp yoonu bu mel ni benn ci kaw ñi di teral mboolem ndigali Yàlla.” “Àddina ju Yàgg ji” ci wax jii mooy Tugal ak “Àddina ju Bees ji” mooy Amerig yi. Rakk bu jigéen Whitey di jàngale ne àddina bépp dees na ko jëfandikoo ak nattu yoonu Dibéer bi, te Romanis mooy jiite ci fitna yi ci Tugal, te Protestantis bu réere di jiite ci fitna yi ci Amerig yi. Amerig yi ak Tugal ñoo ñuy wax ne “Kiristandóom.” Romanis ak Protestantis bu réere ñoom ñaar ñépp “dinañu topp yoonu bu mel ni benn ci kaw ñi di teral mboolem ndigali Yàlla.”
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
«Di na topp ci» day mel ni am na jëf ju ñëw ci kanam buy ànd ak ñaari kàttan yooyu, te ci wàllu njortu kàddu, mënul a nekk ba ñu wax ne Romanism bu Àdduna gu Yàgg gi mooy kàttanu paap bi ci Jamonoy Lëndëm yi. Fitna, walla songa, bi ñaari kàttan yooyu di def, jëm na ci jamono juy ñëw. Tekki gi ci wax ji mooy «di na topp ci», te muy tekki topp walla dàq luñu, ak coobarey jot ci moom mbaa am ko. Loolu dafay wone jëf ju ñëw ci kanam, fu nit walla mbooloo nekk ak dogal gu tar ngir seet ba jot ci benn mébet mbaa benn njariñ.»
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
Wax ji mën naa jëfandikoo ci ay yoon yu bare: “Moom dina topp yoonu liggéey ci paj mi,” te loolu mooy ne mu fas yéene liggéey ngir nekk nit ku xam-xam ci wér-gu-yaram. “Moom dina topp ab diggantey jang ci inxiniyëriŋ,” te loolu di won ne mu am na yéene jàng inxiniyëriŋ ci kër gu kawe ci njàngum kowe. “Ékip bi dina topp projé bi ba noppi,” te loolu di tekki ne ékip bi dina wéy di liggéey ci projé bi ba kera mu mat. “Ñoom dinañu topp yoonu àtte ak kompani bi,” te loolu mooy ne dañuy yéene jël ay matuwaay yu yoon ngir tàmbali mbir walla seet njub. Ci wàllu yépp, “dina topp” dafay tekki taxawaay gu dëgër, saxal, ak yéene wu leer ngir jot ci benn jëfekaay walla mujj mu ñu xëy ci kanam.
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
Tekki bu ñuy jëfandikoo ngir jàngale ne Romanis maa ngi ci Aduna gu Yàgg gi mooy mbir mu weesu ba noppi, ginnaaw loolu ñu jëfandikoo ko ni ab xëy ngir teg taxawaay ci jëfandikoo gu jubulwul gu benn waxu yonent buy am ñetti jëfandikoo. Mu di wax ne ñetti jëfandikoo yi ci Room dañuy tegtal Room gu pagan, topp ci Room gu paapal, te ci mujj États-Unis mooy ñetteelu benn ci ñetti Room yi. Benn jëfandikoo bu ni mel, te itam jubulwul, lañu jëfandikoo wax ak gannaaw 11 Septembre 2001, ba keroog amoon na ab kuréel gu tasoowoon ak yëngu-yëngu bi ndax téereb Joel.
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
Boo xëcc ba nag tambalee woon na ci ab ndaje bu ñuy dalal ca Kanada, fa ñu boolee jëfandikoo bu ñett yoonu ñetti ay allaaxira yi ci téereb Yoel ngir jàngale ne Islam, mi di ñetteelu allaaxira, mooy xeet wi dikk ci suuf si ci saar 6 bu bàyyi 1. Xeet woowu mooy Roomu baab, waaye dañoo dugaloon ab tekki bu boppam ne xeet wi mooy Islam. Jëfandikoo bu ñett yoonu ñetti ay allaaxira yi moo sampoon Islam ne mooy kàttan gi ci 11 Septaambar 2001, te tekki bu bees, bu boppam, daldi sax ne kàttanu baab bi ci Yoel saar 1, dëgg-dëgg, mooy Islam. Ab tekki bu boppam buy bañ sañ-sañu ràññee bu jub bi ci kàttanu baab bi nekk ci téereb Yoel, dafa gën a ñoŋal ndax jëfandikoo bu baaxul bu ñetti ay allaaxira yi. Léegi nag, dañuy dugal ab tekki bu boppam buy wacc kàttanu baab bi ngir dëkkal ko ci Etazini.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
Lu amoon, mooy li di am; te li ñuy def, mooy li ñuy defaat: amul benn lu bees ci suuf si. Ndax am na dara lu ñu man a wax ne, Xoolil, lii bees na? Moom amoon na ba noppi ci jamono yu yàgg ya, yi jiitu nu. Ecclésiaste 1:9, 10.
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
Xuloo yi mujjug fan yi dafa boole ñibbi xuloo yu yàggoon, te ci Daniel saar 11 amna xuloo bi Uriah Smith di teg ay tekkiin yu mu boppam ci misaalub buur bu bëj-gànnaar. Ci li mu def noonu, mu sos am xam-xam bu ci Daniel saar 11 bu jurul woon ludul lëndëm. Ci fan yii mujj, xuloo yi di ñibbi, ci lu ëpp, dañuy wone meññeelug jëfandikoo ay tekkiin yu bopp ci kaw dëgg gu sampu. Loolu la Smith def ci téereem bi tudd Daniel and the Revelation. Loolu it lañu defoon ci xuloo bi ci téereb Joel, te mooy benn doxalin boobu sax buy jëfe ci saa su ñuy jële benn xët wu nekk ci The Great Controversy, ba bañ a topp tegtalu bi nekk ci addug àddina ak ci mbind yi Ellen White ci li “Christendom” di tekki, booleek bañ yoon yu njëkk yu njàngat mucc yi di wone ne wax ji “will pursue” dafay tegtal lu ciy xew yëgëg kanam. Gannaaw boobu taxawaay, ñuy jëfandikoo xalaat wu jeng ne “Old World” mooy taarixu kàttanug pap bi tambalee 538 ba 1798, ngir werante ak xam-xam bi sampu ci tekkib jëfandikoo yonnent gu am ñetti jëfandikoo.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Lépp lu Yàlla waxoon ci jaar-jaari waxu yonent yi ne dina amoon ci jamono jëkk, am na; te lépp lu des tey ci ay yoonam dina am. Daniel, yonentu Yàlla bi, taxaw na ci bérabam. Yowaana taxaw na ci bérabam. Ci Kàddug Peeñ mi, Gaynde gi cosaanu Yuda ubbi na téereb Daniel ci ñi di jang waxu yonent yi; noonu Daniel di taxaw ci bérabam. Mu ngi seedeel li Boroom bi wone woon ko ci gis-gis bu ñuy wax ay mbir yu mag te tedd, yi nuy war a xam, naka noonu nuy taxaw ci wetu buntug seeni mat.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Ci nettali ak ci kàdduy wax yu ñëw, Kàddug Yàlla dafay wone xare bu gudd bi sax diggante dëgg ak njuumte. Xare boobu mungi ba tey di dox. Yëf yi amoon, dinañu dellu am. Werante yu yàgg yu jëkk dinañu dekkati, te xelmu yu bees dinañu sax di sàkku. Waaye ñi nekk askanu Yàlla, ñi ci seen ngëm ak ci saafara seen matalug waxi wax yu ñëw jëfoon wàll ci yégleb ndaw mu njëkk, ñaareel ak ñetteel, xam nañu fu ñu taxaw. Am nañu am-am bu gën a tayu wurus wu set. War nañu taxaw bu dëgër mel ni doj, di tëye njàlbéenug seen kuutal ba ca mujj ga.” Selected Messages, téere 2, 109.
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
Man nañu won ci yomb ne Sœur White mooy wax ne “tàmbaliku seen ngëm” bi Pool wax, mooy dëgg-yu njëkk yu Adventisme sukkandiku ci. Millerites yi daan nañu jàngale ne sàccakat yi ci sa askan mooy kàttanu pap bi, te li dale ci 1989 ba léegi yëngu-yëngu ñent-fukk ak ñeent junni nit ñi, lu bari yoon, moom itam mooy jëfandikoo déggoo boobu ci melokaan bi ni ko Millerites yi déggoon. Léegi am na “teori bu bees” ci kan mooy sàccakat yi ci sa askan, te loolu dekkal na werante bu yàgg woon, ndaxte dafay jëfandikoo firi bu jubulul ci melokaanu waxu yonent ngir tabax melo bu yonent ci tuuf. Muy doon firinde gu boppam gu Smith, walla jëfandikoo bu jubululul bu xeetu réew ma ci Yoel saar bi njëkk, walla tudde États-Unis ne mooy Room bu Yees; ñetti njuumte yooyu yépp dañuy xare ak déggoo gu jub ci Roomu pap bi ci fan yu mujj yi, te ci noonu dañuy xare ak melokaan bi di taxawal gis-gisu waxu yonent wi di wone ndax askanu Yàlla dinañu alalu walla dinañu dund.
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
Ci kanam, Romanism ci Europe ak Protestantism buy bàyyi dëgg ci Amerik yi “dinañu topp” fitna ak tegal ay son ci kaw ñi sàmm bésu Noflaay, ni loolu ame na ba pare ci biir jaar-jaari taarixu sell bi.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
“Yàlla dina yee ay nitam; bu yeneen yooni mënul jokkoo, ay heresi dinañu dugg ci seen biir, te loolu dina leen séddale, di xàj mboolem ñax mi ak pepp mi. Boroom bi woo na ñépp ñi gëm Kàddoom ngir ñu yeewu ci nelaw gi. Leer gu tedd gis nañu ko, te mu méngoo ak jamono jii. Mooy dëggu Biibël bi, di wone musiba yi nekk ci sunu kanam sax. Leer googu war na nu indi ci jàngg Mbind mi ak tegtal gu góor-góorlu ci anam yi nu yor. Yàlla bëgg na ngir mboolem wet ak taxawaayi dëgg gi ñu seetlu ko bu baax ak muñ, ànd ak ñaan ak woor. Gëmkat yi waruñu noppi ci xalaat yu ñu teg rek ak xel yu leerul ci li man a nekk dëgg.” Gospel Workers, 299.
We will continue these thoughts in the next article.
Dina nu waral ci sunuy xalaat yii ci bind bi ci topp.