In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
Ci ñaari mbind yi weesu yi jëm ci tekki bu boppam buy wax ne États-Unis dañoo mel ni “saayi sa nit ñi” yi “tabax visions bi” ci Daniel saar fukki benn aaya fukki ñeent, nu indiwoon ab xelal gu joge ci kallam Ellen White, buy wax ne: “Nit ñi nekk ci kërgàngoo gi, kenn ku nekk dinañu ko natt, seet, te firndeel ko.” Loolu mooy jéego bu firndeel, natt ak séddoo bi, bi ñu wone ni mooy Yónnenteb Kóllëre gi ci Malachi saar ñett, miy setal xaalis ak wurus, te léegi mi ngi dox. Ci Malachi saar ñett, mi ngi raññee ab setal gu dëgg.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Te mu toog ci melokaanu buy seetal te sellal xaalis bu xonq; dina sellal doom yaa Léwi, te setal leen ni wurus ak xaalis bu xonq, ngir ñu joxe Boroom bi sarax bu àttey njubte. Noonu saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ci fan yu yàgg ya, ak ni ci at yu jëkk ya. Malasi 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Ñi ñi jàpp ne États-Unis mooy misaal bi di tax vision bi taxaw, mënuñu walla bëgguñu xam ne yëgle bi ñu ubbiwoon ci weeru Sulet 2023 mooy li di setal ay way tànn yi ngir bokk ci ñent-fukk ak ñeent junni ñi. Ci jàngu Yawut ya ca Kapernawum, setal gu mujj gu ñent-fukk ak ñeent junni ñi la fa misaaloon.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
«Yeesu wax na leen bu leer ne: “Am na ci yéen ñi gëmul”; te mu yokk ne: “Moo tax ma waxoon leen ne kenn mënu maa ñëw ci Man, su ko sama Baay mayewul.”» Dafa bëggoon ñu xam ne su fekkee ne ñoom ñuñu leen wootee ci Moom, loolu ndax seeni xol ubbikuwuñu ci Xelum Yàlla mu Sell mi. «Nit ku ànd ak dundug xar-kanam jotul ci yëf yi bokk ci Xelum Yàlla; ndaxte ay dof lañu ko di gise, te mënu ko xam itam, ndaxte ci anam wu xel mu sell lañuy setalee yëf yooyu.» 1 Korent 2:14. Ci ngëm la bakkan di gis ndamu Yeesu. Ndamu loolu nëbb na, ba keraag bi ngëm di tàkk ci bakkan bi jaarale ko ci Xelum Yàlla mu Sell mi.
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
«Ci yëglewul leen ci kanam nit ñi ngir seen ngëmadi, taalibe yooyu gën nañoo sore Yeesu. Seen mer dafa réyoon lool, te bëgg a gaañu Musalkat bi ak feesal aandegu Farisen ya, dañoo dellu gannaawam, bàyyi ko ak xeeb. Def nañu seen tànn,—jël nañu melokaan wi te bañ ruuf gi, xolub pepp ba te bañ bëñ bi nekk ci biir. Seen dogal boobu kenn du ko waññiwaat; ndaxte dootuñu doxati ak Yeesu.»
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ku am fanam am ci loxoom, te dina setal bu baax mbeddam, te dina dajale peppam ci sàkk bi.’ Matthew 3:12. Lii moo nekkoon benn ci jamono yi ci setal gi. Jaarale ko ci waxi dëgg, ñax mi mooy weesoo ak pepp mi. Ndaxte dañoo weesu woon ci mbañ a nangu yedd, te dañoo bëgg àddina lool ba bañ a nangu dund gu fees ak woyof, ñu bare dëddu nañu Yeesu. Ñu bare tey itam dañoo def noonu. Tey, nit ñi dañuy jàppalees ni ko taalibe ya jàppaleese woon ci jàngu Kapernaum ga. Bu dëgg gi agsee ba ci xol bi, dañuy gis ne seen dund méngoo ak coobare Yàlla. Dañuy gis ne soxla nañu soppeku gu mat ci seen bopp; waaye bëgguñu yékkati liggéey bi di weddi bopp. Moo tax bu seeni bàkkaar feeñee, dañuy mer. Dañuy dem, te lii di leen gaawloo xol, ni taalibe ya bàyyée Yeesu, di gunuñu naan, ‘Wax jii metti na; kan moo ko man a dégg?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Ci wax yu dëgg lañu tektale woon wurus ak xaalis ci misaalu Malasi ci mbes mu mujju, bi ñu di setal kër Yàlla gi, ngir ñetti fukki junni ak ñeent-fukki ñeent.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Xooluleen, dina yónni sama ndawsi, te dina waajal yoon wi ma jiitu; te Boroom bi ngeen di seet, dina ñëw ci saa si ci kërëm gu sell gi, moom ndawsi kóllëre gi, ki ngeen di bànneex ci moom; xooluleen, dina ñëw, kàddu na ko Aji Boroom buy kilifa mbooloom xarekat yi. Waaye kan moo man a dékku bésub ñëwam? te kan moo man a taxaw bu feeñee? ndaxte moom mel na ni safara buy laab, te mel itam ni saabu boroom raxas yére yi. Malasi 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “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.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “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,” they “must study the Scriptures for a purpose.”
Yépp yonent yi bépp, booleek Malasi, dañuy won fan yi mujj yi. Ci jëkk ci ñi ci ay mbind yii nu waxoon, nu daldi jëfandikoo The 1888 Materials, xët 403, fa ñu xamal nu ne: “Ku bànneexu ci xam-xamam bu am fii tey ci Mbind mi Sell, te mu yaakaar ne loolu doy ngir muccam, dafay jublu ci nax bu yàqu. Am na ñu bare ñi ñu tëralul ba baax ci layi Mbind mi Sell, ngir ñu man a ràññee juumu te daan bépp aada ak gis-gis gu réy ci ndax njàngum nit, yi ñu joxoon ni mooy dëgg.” Ñi ñu tudd ci benn wàll woowu “duñu njàngkat yu jigéen ci Biibël bi,” te “jànguñu ci ngir am njariñ” “wàll yi ci Mbind mi Sell” fa “xalaat yu wuute” amee. Ñi ñu waxal “duñu jàng Biibël bi [ngir] sàcc seen bopp yi yax ak neexal gi ci biirum.” “Dañu ko yëgul ni baatu Yàlla lay waxal ñoom. Waaye, bu nu bëggee xam yoon wucc gi, bu nu bëggee gis leer yi aju ci Jantub Njubte,” kon “war nañu jàng Mbind yi ci ngir am njariñ.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “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. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “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.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Mbind mi jëkk mi wone na ne benn ci xëti seen misaal gu yàqu ci mbirum waxyu mooy xët wi nekk ci The Great Controversy, bi bind ne, “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. Seen firnde bu ñuy jëfandikoo ci sutura rekk dafa wax ne kàddu gii dafay feeñal “Romanism” ni moom la jaar ba noppi ci taarix, te “apostate Protestantism” mooy àddina su bees si. Gannaaw firnde yi aju ci saraxalug wax wi ne jëfandikoo gi ñuy def ci kàddu gii dañu ko jël ci anam gu jàll ci maanaam ju jub, kenn ci ñoom wonewul ci kanam nit ñi benn dëggal gu dellu ci jëfandikoo gu dul dëgg ga. Li gën a doy waar mooy ne ñoom jëfandikoo nañu sax xët wi ci boppam ngir yégle seen beneen ndaje Zoom. Waaye xamleef nañu ne, “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.” Amul woon benn jéego ngir dindi wax ju dul dëgg jooju, te loolu mel ni firnde ne ñi di yégle jëfandikoo gu dul dëgg gii nekkuñu ci “inquiring diligently” ngir “know what is truth.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Ndax lii jëfandikoo njàmbaar bii, nu jegewoon ko mel ni lu gën a nekk ab xuloo rekk ci diggante dëgg ak njuumte ci kan la “sacc yi ci sa xeet” di tekki, te ba léegi maa ngi sax ci boobu taxawaay. Mbind yi ci téerebu Daniel dafa agsiwoon ba ci lim boo xam ni ñaar téeméeri fanweeri, fa mu ne solo ay aaya 13 ba 15 ci Daniel 11 dañu ko fésaloon bu baax. Aaya yooyu dañuy tegtal jaar-jaaru nettali gi tambali ci 1989 ba ci yoonu Dibeer bu gaaw a ñëw, bi nekk ci aaya 40 ci Daniel 11.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Nunu nuy jàngale woon ne jaar-jaaru dëgg boobu mooy jaar-jaar bu nëbb bi ci saar fanweeri. Nuy wone itam ne bi Rakku Jigéen White waxee ne, “téere biñ tëj doonul Kàddug Revelasioŋ, waaye mooy boobu cér ci yonent-kàddu Daniel buy jëm ci fan yu mujj yi,” jaar-jaar bu nëbb bi nekk ci Daniel sàcc 11 saar 40 mooy “boobu cér ci yonent-kàddu Daniel.” Saar yi ñatt-fukk ak ñett ba ñatt-fukk ak juróom wone dëgg-yonent biñ ubbi ci fan yu mujj yi. Kon nag, ñetti saar yooyu dañu leen itam melal ni ñooy “Revelasioŋu Yeesu Kirist” ak “Juróom-Ñaari Dënn-Dëru Yi” ci téereb Revelasioŋ biñ ubbi tuuti laata waxtuw probasioŋ di jeex. Bu Rakku Jigéen White di wax ci “boobu cér ci téereb Daniel,” xaaj ba kaadug wax jooju nekk dafa wax ne:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Bule kenn xalaat ne ndaxte manul nañu leeral tekkiinu bépp màndarga ci Kàddug Yëgle gi, kon amul njariñ ci ñoom ñuy seet téere bii ngir xam tekkiinu dëgg gi mu ëmb. Ki yéegle woon jomboy yii ci Yowaana, dina may ki wut dëgg ak farlu ab mosu xam-xamu asamaan. Ñi seen xol ubbeeku ngir nangu dëgg, dees na leen may ñu man a xam njàngaleem, te dees na leen may barke bi ñu digoon ñi ‘dégg kàdduy waxu ci yëgle bii, te sàmm yi ci bind ci biirum.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Ci Kàddug Yàlla bépp téere yi ci Biibël bi dajee te jeexee. Fii la matalug téereb Daniyeel nekk. Benn bi ab waxu wax la; beneen bi mooy ab yégle. Téere bi ñu tëj ba màndargaal ko du Kàddug Yàlla gi, waaye mooy wàll wu ci waxu waxu Daniyeel wi jëm ci fan yu mujj yi. Malaka ma santa ne: ‘Waaye yaw, yow Daniyeel, tëjël kàddu yi, te nga màndargaale téere bi, ba ci jamono ju mujj ji.’ Daniyeel 12:4.” Acts of the Apostles, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Kàddu “complement” tekki na indi ag ci matug yaram walla ci matale. Cér yi nekk ci téereb Daniel te jëm ci fan yu mujj yi, yi ubbeek nañu ci jamonoy mujj ga, dañuy mat ba noppi buñu leen boolee, “rëdd ci kaw rëdd,” ak “Peesug Yeesu Kirist,” ak “Juróom-ñaari Dëgg yu di Dëgër.” Ñetti melokaan yooyu mooy yégle bi ubbeek, te mooy kon “kàdduy dëgg” yi ñuy jëfandikoo ngir “setal” junni juróom-ñeent fukki junni ñent-ñeent ñi ci njaareelug kër Yàlla gu mujj gi ci Malaki, ni ñu ko wone ci aaya 13 ba 15 ci Daniel 11. Aaya bi nekk ci diggante mooy aaya bi fegg xulóo bi am léegi, te ci loolu mu mel ni xulóo boobu benn la ak bi dajale woon Millerites yi ci seen jaar-jaaru wax ci yooni yonent yi.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Wax ne, di wax ne “sàcc yi ci sa nit ñi” ci saraxu ñaari-fukk ak ñeent bi mooy États-Unis, dafa méngoo bu mat ak Protestants yi ci jaar-jaaru Millerite, ñoo doon wax ne sàcc yaa nga tekki Antiochus Épiphanes. Xulóo bi dina setal xàkkam bi ci wurus ak xaalis, waaye li gën a am solo mooy ne xulóo biñu may ci mu yóbbu ñi ñuy mànnee ak Lewiit yi ci Malaki saar ñett, ngir ñu jàng bu gën a xóot Yàlla Kàddug waxu yonentam lu ëpp lu ñu masoon a def ba léegi. “Nit ku yor paxasu set” bi ci géntu William Miller, léegi mi ngi feg xaalis yu dëggul ak takkaay yu dëggul génne leen ci néeg bi, jiitu liggéeyam ci dajalewaat takkaay yu dëgg yi ci njaŋ mi mat te wér, mi di leer fukki yoon ëpp jant bi.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “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.”
Njuumteg bi mayñ ci anam wu nekk ngir amal loolu ci boppam, ndaxte ñu xamal nañu ne: “Yàlla dina yee ay nitam; su yeneen yoon bañee jur njariñ, ay réer-dëgg dinañu dugg ci seen biir, ngir cee sëtal, te taxawal ñi mel ni xob ak ñi mel ni dugub. Boroom bi woo na ñépp ñi gëm Kàddoom ngir ñu xëy ci nelaw. Leer gu am solo jot na, te méngoo ak jamono jii. Mooy dëggu Biibël, buy won ay musiba yi nekk ci sunu kanam te jege nu. Leer googu war na nu jëbbal ci njàngum Mbind mi ak seet gu gëna xóot te wér ci taxawaay yi nuy takku. Yàlla bëgg na ngir wàll yi yépp ak taxawaayi dëgg ñi seet leen bu baax te sax cig muñ, ak ñaan ak woor. Gëmkat yi waruñu dal ci xalaat yu ñuy defe ne sax dëgg la, walla ci xalaat yu leerul ci li di dëgg.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
“Yéene ju jubadi” yi Mu nangul te jëfandikoo ngir yëngal ay gaayam yu xif xifam, ay “werante yu yàgg” lañu.
“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 jaar ak yoon wi ci kanam, Kàddu Yàlla dafay wone xeex bu yàgg te sax ci diggante dëgg ak njuumte. Xeex boobu am na ba léegi. Li amoon, dina amaat. Werante yi yàgg te màgget dinañu dekkiwaat, te xalaat yu bees dinañu sax di feeñ. Waaye askanu Yàlla, ñi ci seen gëm-gëm ak seen matale yoon wi ci kanam jëfoon wàll ci yégleb yennentu malaaka bu njëkk, ñaareel bi, ak ñetteel bi, xam nañu fu ñu taxaw. Am nañu njàngum dund gu gën a wert wurus wu set. War nañu taxaw bu dëgër ni doj, di téye njàlbéenu seen kóolute ba mu sax ba càddu. ” Selected Messages, téere 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Werante gi ci mbir yi ñuy wax ne “sàcc yi ci sa askan wi” mooy werante gu yàgg te cosaanam nekk ci jaar-jaaru Millerite, te loolu mooy “ndomboog seen kóolute” bi ñu leen wax ngir ñu “jàpp ko bu baax ba ca mujja ga.” “Ndomboog” “kóolute” ga at ak ñeent fukk ak ñeent junni nit ñi mooy dëgg yu njëkk, yu samp te ñuy tegu ci taabloo yi njëkk-ji 1843 ak 1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Baña bëgg a jàpp xel yu sunuy doomi góor ak jigéen, ngir waññi leen ci liggéeyu waajal nit ñi ngir taxaw ci fan yii mujj yi. Ay jëfandikoom yu naxare dañuy sàkku ngir jël xel yi sore ci musiba ak warugaru jamono jii. Ñuy jàppe ne leer gi Kirist jóge asamaan ngir jox Yowaana ngir ay nitam, amul dara. Ñuy jàngale ne mbir yi nekk ci sunu kanam léegi yépp, amuñu solo bu war a tax ñu jagleel leen xam-xam bu bees. Ñuy def ne dëgg gi jóge asamaan amul doole, te ñu nangoo nit ñi Yàlla ci seen xam-xamu lu jiitu woon, di leen weccoo ko ak xam-xam bu dul dëgg.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
«Ni Boroom bi wax: Taxawleen ci yoon yi, te seetaan, te laajleen yoon yu mag ya, fan la yoon wu baax wi nekk, te doxleen ci moom.»
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Bu kenn du ñaq jéem a dagg bàyyi cosaan yu sunu ngëm,—cosaan yañu sampoon ca njàlbéenu sunu liggéey, ci njàngum Kàddu gi ànd ak ñaan ak ci ndigal gu jóge ci xamle. Ci yeneen cosaan yooyu lañu di tabax ba léegi diirub juróom-fukki at ak juróom. Nit ñi man nañu defe ne gis nañu benn yoon wu bees, te man nañu samp ab cosaan bu gën a dëgër booleek bi ñu sampoon. Waaye loolu naxx bu réy la. Kenn mënu cee samp beneen cosaan ludul bi ñu samp ba noppi.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Ci jamono yu bari jëfandikoo woon nañu ngir tabax ngëm gu bees, di samp ay njàngale yu bees. Waaye bañaata la seen tabax mi taxawoon?—Léegi mu daanu; ndaxte sampu woonul ci Kow gu dëgër gi.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Ndax taalibey njëkk ya waruñoo jànkoonte ak waxi nit ñi? Ndax waruñoo déglu xalaat yu dul dëgg, te gannaaw ba ñu def lépp, ñu takku bu baax, naan: ‘Amul kenn ku man a samp yeneen fondemaŋ bu dul bi ñu tabax ba noppi’? ”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
«Kon nag nuy sax sunu yaakaar gu jëkk ga ak doole ba noppi ba ca mujja. Yàlla ak Kirist yónnee nañu ci nit ñii ay wax yu am kàttan, ngir génne leen ci àddina si, tomb te tomb, ba ca leer gu xóot gu dëggu jamono jii. Ak tuñ yu laal na safara sell, surga yi Yàlla yégle nañu ndigal li. Kàddug Yàlla moo mujj a teg màndargaam ci dëggug wax ji ñu yégle.» Review and Herald, March 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
“Yoon yu mag Yeremi” yi, mooy “fondaasioŋ yiñ tabaxoon ca njàlbéenu sunu liggéey ga.” Dëgg yooyu, “tabaxees na leen ci Kaw Weer gu dëgër gi,” te ci jaar-jaaru Milerit yi, dëgg yu fondaasioŋ yooyu mooy yégleb “dëggu jamono jii” bi ñu waare woon ci atum 1842, 1843 ak 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Na Yàlla dimbali leen ngir ngeen nangu kàddu yi ma wax. Na ñi taxaw ni wottukati Yàlla ci tatai Siyoŋ doon nit ñu man a gis njàqare yi balaa mu agsi ci kanam nit ña,—nit ñu man a ràññee diggante dëgg ak njuumte, njub ak jubadi.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Ñëw bi agsi na: Dara war a wara may a dugg lu dina yàq fondasiyoŋu ngëm gi nu doon tabax dale ca bi yégle baa ñëw ci atum 1842, 1843 ak 1844. Man, ma nekkoon ci bii yégle, te li dale booba ba tey, maa ngi taxaw kanamu àddina, di wóor ci leer gi Yàlla jox nu. Dunu bëgg a jële sunuy tànk ci kaw platfóorm bi ñu leen taxawal, bi nu doon bés bu nekk seet Boroom bi ak ñaan gu dëgër, di wut leer. Ndax ngeen foog ne man mën naa bàyyi leer gi Yàlla jox ma? Mu war a ne mel ni Doju Jamono yi. Moo may gindi dale ca saa si ñu ma ko joxee. Bokki góor ak bokki jigéen, Yàlla dund na te muuy buur te muuy liggéey tey. Loxoom nekk na ci wil, te ci ay dogalam mooy wal wil wi, ànd ak bëgg-bëggam moom. Buleen may nit ñi takk seen bopp ci kéyit yu ñu bind, di wax li ñuy def ak li ñu dul def. Nañu takk seen bopp ci Boroom bi, Yàllay asamaan. Noonu leeru asamaan dina leer ci kër-gu-bakkan gi, te dunu gis muslu Yàlla.” Review and Herald, April 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Bataaxal bi ñu yégle woon “ci 1842, 1843, ak 1844” mooy bataaxal bi ñuy tektale ci tablo pionie 1843 bi. Ci weeru Mee 1842, ñettéem téeméer tablo 1843 lañu móol. Ellen White ak pionie yi yépp seedeel nañu ne, tablo bi mooy matalug ndigalu Saaru Habakkuk ñaareelu xaj ba, buy wax ne ñu bind peeñ mi te leerloo ko ci kow taabal yi. Ci noonu la woon itam ñettéem téeméer waarekat yu Millerite, te historien yu SDA seedeel nañu ne ñoom ñépp daan nañu jëfandikoo tablo 1843 bi.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Lan la nit ku ñëw a wax ne njàngaleg ñëwkat yi jëkk ci misaalug Room ne mooy “sacc yi ci sa nit ñi,” ni ko màndarga wi wone, lu ko man a jàpp? Te itam, lan la nit ku koy nangu a jàpp? Waaye it, lan moo jàpp ñoom ñi wax ne nangu nanu xam-xamu ñëwkat yi jëkk ne Room mooy li misaal bi tekke ci wax ji ne, “sacc yi ci sa nit ñi,” te ci dëgg dëgg mënuñu koo taxawal te aar xam-xam boobu ci seen bopp?
In the first article we cited the following passage:
Ci njëkk mi, nu jëfandikoo wax ju topp ngir wax li:
“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.” Testimonies, volume 5, 708.
“Lu nit ku nit nit mooy yokkute xelam, bu bañ benn saa xalaat ne amul soxla ci wutinu bu xóot te di sax ci Mbind mi Sell ngir leer gu gën a bare. Nun, ni ay nit ñu woo, kenn ku nekk dañu nu woo ngir nekk ay taalibey waxyu. Fàww nu wottu ak cër ngir man a xàmmi benn rëyru leer gu Yàlla di nu won.” Testimonies, volume 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Damaa wax maa ngi wax ne “leer gi Yàlla” di nu joxe “léegi ci nun” mooy ne dunu bëggoon yéeg bu baax sunu warugar ngir xam bopp sunu bopp fukki aaya yu njëkk ak juróom ñaari ci Daniel fukki ak benn, te xamunu it ne aaya fukki ak ñett ba fukki ak juróom ci benn sarxal boobu dafa tegtal dëgg yi di amal setal gu mujj ak màndarga gi ñaari téeméeri junni ak ñeent-fukk ak ñeent ña. Su fekkee ne amul woon bàkkaaru jàngale yu réer yi dugal ci wàllu jaar-jaar boobu sax, loolu dina doon firnde ne nu ngi xool bu baax, te xel mi ngi ñàkk nelaw. Waaye werante bii dafay wone lu wuute.
“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 nekk amul werante walla yëngu-yëngu ci biir askanu Yàlla warul ñu ko jàppe ni mooy firnde bu wóor ne dañuy sax ci njàngale ju wér. Am na lu tax ñu ragal ne xaw nañu ba noppi ba xàññ xam nekk diggante dëgg ak njuumte. Bu amul benn laaj bu bees buy tàmbali ci gëstu Mbind mi, bu amul benn wuute ci xalaat buy yóbbu nit ñi ngir seet Biibël bi ci seen bopp ngir wóor ne ñoom am nañu dëgg gi, dina am ñu bare léegi, ni mu meloon ci jamono yu yàgg ya, ñuy sax ci cosaan, te ñuy jaamu li ñu xamul....”
“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 pexe yépp amul njariñ, ay njàngum réer dinañu dugg ci seen biir, te loolu dina leen sife, di teqale ñax mi ak dugub ji. Boroom bi woo na ñépp ñi gëm Kàddoom, ngir ñu yewwu génn nelaw. Leer gu am solo, te dëppook jamono jii, agsi na. Mooy dëggu Biibël bi, buy wone musiba yi nekk ci sunu kanam sax. Leer gii war na nu jiite ci jàng Mbind mi ak faral di seet bu wér te bu xóot taxawaay yi nu téye. Yàlla bëgg na ñi xam bu baax, te ak muñ, bépp wàll ak bépp taxawaayu dëgg, ak ñaan ak woor. Gëmkat yi waruñu a noppi ci xalaat yu ñuy defe ay njort ak xel yu leerul ci li mooy dëgg. Seen ngëm war na sampu bu dëgër ci Kàddu Yàlla, ngir ba bésu nattu ba agsee, te ñu indilee leen ci kanamu kureel yi ngir ñu tontu ci seen ngëm, ñu man a joxe lay ci yaakaar wi 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.” Testimonies, volume 5, 708.
“Yëngal, yëngal, yëngal. Li tax yi nu di joxe àddina bi war nañu nekk ci nun dëgg guy dund. Am na solo lool ci sunu aar jàngale yi nu teg di artik yu am solo ci ngëm, ba tax ba du nu may sunu bopp mukk nu jëfandikoo lay yu matul ci wér gu mat.” Testimonies, volume 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Bi nuy jëm kanam ci xalaat bii ci saaykat yi ci askanu Yàlla, dinañu wone ne werante gi ci aaya fukk ak ñeent ci Daniel fukk ak benn, bi nekkoon diggante Protestaŋ yi ak Millerit yi, mooy benn ak werante gi nekk diggante firnde gu bees ak gu boppam-boppam, buy wax ne Etats-Unis mooy tënk vision bi, waaye du Room. Taxawaay bi ne The Great Controversy jëfandikoo wax ji, “old world”, ngir màndargaal jaar-jaar yu weesu, mooy ab “xalaat rekk ak léebu xam-xam wu leerul”, te mooy misaal bu nekk ci ab “werante bu baaxagul ba noppi.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Ñi jëfandikoo wax ji ngir taxawal seen xalaat ne Millerite yi dañoo juum ci xam ne Room mooy sàcciy sa xeet, war nañu matale seen warugar Kiristaan te dellu ci seen wax ca kanam nit ñi, ndaxte wax jooju maneesul koo saxal ci wetug njàngatug wax ak ci wetug taarix. Waaye yéen ñiy toog ci wetu bitiimu werante bii, yéen itam am ngeen yoonu xaralaat kàddug dëgg gi bu baax, ndaxte woo nañu leen ngeen doon nit ku di taalibe kàddug wax yu yonent yi, waaye du topp xalaatu nit.
Men wrest the Scriptures to their own destruction.
Nit ñi diir Mbind mi sell ngir seen bopp alkande.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Te jangale muñ muñ Yàlla sunu Boroom mooy mucc; ni sunu mbokk bu nu bëgg Pool itam, ci xel mu sell mi Yàlla may ko, bindoon na leen ko. Noonu itam ci mboolem ay bataaxalam, muy wax ci seen biir mbir yooyu; ci yooyu am na ay mbir yu jafee xam, yu ñi amul njàng te taxawul ngëm di jéngal, ni ñuy jéngale itam yeneen Mbind mi Sell, ngir seen bopp sanku. Kon nag, yéen samay soppe, gannaaw xam ngeen loolu lu jiitu, moytuleen ngir bañ a jàppandiku ak réerug ña bon, ba fàlléen ci seen taxawaay gu dëgër. Waaye màggleen ci yiwu Yàlla ak ci xam-xamu sunu Boroom ak sunu Musalkat Yeesu Kirist. Moom na ndam li yell, léegi ak ba fàww. Aamiin. 2 Piyeer 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Piyeer wax na ne, ñi “amul njàng te saxul seen xel” lañuy “jàngal Mbind mi ci anam wu jubadi”, “ba seen bopp sànku.” Ci déggoo ak dëgg googu la Sœur White di nu yëgle jëfandikookat ay waare yu bari ngir nu jàngal sunu bopp. Su nu di matadi sunu warugar ci nekk taalibey waxyu-Yàlla, kon sunuy bopp lañuy dogal sunu alkande.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Ay saccikat yu sa nit ñi sa xeet ñooy tax ñu tabb gis-gis ga, te Suleymaan wax na ne fu amul gis-gis, nit ñi dafañu yàqu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Fu am gis-gis nekkul, nit ñi dañuy sànku; waaye ki sàmm yoon wi, barkeel nga ci moom. Kàddu yu xel 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Benn taxaw yi ci tekki “reer” mooy ne ñu sangal ko mu nekk rafetul, muy nekk ci yaram wu barewul dara. Fu amee xam-xam bu jubul ci ag gis-gis, dafay sukkandiku ci ne melokaan mi samp gis-gis googu deesuko xam, walla deesuko xam bu baaxul. Neek ci ñi reer ci waxtaanu Solomon mooy fexe ba jot ci rafetul gi ñuy feeñal ci waa Laodise, ñi Boroom bi di tufli génne ci gémmiñam ci yoonu ndigalu Dibeer bu waaw bii di ñëw lu gaaw. Lu tax ñu nangu benn xalaat buy wone lu jubulul ci leer gi ëmb ci kàddu ya Sister White waxoon ci addina gu yàgg ak addina gu bees, te di bañ xamale Millerite bi ne Rooma mooy samp gis-gis gi, gi ñu feeñal woon bu leer ci tàngaay 1843 bi, gi di wone dëgg yu samp cosaanu Adventisme, te mooy Kirist, Doj wu Fàww, bi ñuy feeñale ci bépp nataal bu sell buy wone fondaasioŋ yi?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Waaye bépp tabax bu ñuy yékkati ci beneen fondemaŋ bu dul Kàddug Yàlla, dina daanu. Képp ku, ni Yawut yi ci jamonoy Kirist, di tabax ci fondemaŋu xalaati nit ak seeni gis-gis, ci melokaani ak ceremoñi yu nit sos, walla ci jëf yu mu man a def boppam, te ci lu wuute ak yiwu Kirist, mooy yékkati tabaxam gu jëm ci karakteram ci suuf su tuuti te yëngu. Bëj-gànnaay yi tar ci nattu yi dinañu lemat fondemaŋu suuf si, te bàyyi këram ne tasaaru mbubb ci wetu géeju jamono.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
«“Kon nag noonu la Boroom bi Yàlla waxee, … Dinaa teg àtte ci rëdd wi, ak njub ci plomb bi; te taw doxor bi dina jébbal dëkku fen yi, te ndox yi dinañu lab ba gën a dugg kër gu nëbb.” Esayi 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Waaye tey yërmandeey di ñaan bàkkaar-kat bi. ‘Naa ngi dund, wax na Boroom bi Yàlla, amuma bànneex ci dee ga bonkat bi; waaye ci li bonkat bi dëddu yoonam te dund: dëdduleen, dëdduleen seeni yoon yu bon yi; ndax lu tax ngeen bëgg dee?’ Esékiel 33:11. Baat bi wax ak ñi bañ a tuub tey mooy baatu Ki, ci metitug xol, xaacu woon bi Mu doon xool dëkk bi Mu bëgg: ‘Éey Yerusalem, Yerusalem, yaw miy rey yonent yi, di sànni ay doj ci ñi ñu yónni ci yaw! Ana saa yu bare laa bëggoon dajale sa doom yi, ni ginaar di dajale ay njuramam ci suufu laafam, te bëgguleen! Xoolleen, seen kër bàyyi nañu ko ci yéen, muy neen.’ Luug 13:34, 35, R.V. Ci Yerusalem, Yeesu gis na fa misaalu àddina si bañoon te xeeb ngëneelam. Mu doon jooy, éey xol bu dëgër, ngir yow! Sax ba bi ay rongoom Yeesu rottee ci tundu wa, Yerusalem manoon na ba tey tuub, mu rëcc ci àtteem. Diir bu gàtt, Mayug asamaan ga dafa doon xaar mu nangu ko. Noonu it, éey xol, Kirist dafaay wax ak yaw ba tey ak baat yu mbëggeel: ‘Xool, maa ngi taxaw ca bunt ba, di ko tàkk; bu kenn déggee Sama baat, ubbi bunt bi, dinaa dugg ci moom, lekk ak moom, te moom it ak Man.’ ‘Léegi mooy waxtu wi ñu nangu; xoolleen, léegi mooy bésub mucc gi.’ Peeñu 3:20; 2 Korent 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Yéen ñiy wéer seen yaakaar ci seen bopp, da ngéen di tabax ci suufus xeeb. Waaye jotagul ba léegi ngir mucc ci yàqule gu doon ñëw. Bala ngelaw lu tar gi daanu, dawleen jëm ca fondemà soo xam ne mooy lu wóor. ‘Nii la Boroom bi Yàlla waxe: Xool-leen, maa ngi tëral ci Siyon ab doj ngir fondemà, doj bu ñu natt, xeeru wet gu tedd te am njariñ, fondemà bu wóor; ku gëm du yàkkamti.’ ‘Xool-leen ci Man, te ngéen mucc, yéen ñépp ci cér yi ëpp ci suuf; ndaxte Man maa di Yàlla, te amul beneen.’ ‘Bul ragal, ndaxte maa ngi ànd ak yaw; bul tiit, ndaxte Man maa di sa Yàlla; dinaa la dëgërël, waaw, dinaa la dimbali; waaw, dinaa la téye ak ndeyjooru sa yoon-jub.’ ‘Dungeen rus mbaa di jaaxle ba fàww.’ Isaaya 28:16, R.V.; 45:22; 41:10; 45:17.” Xel yu jóge ca Tundu Barke bi, 150–152.
We will continue this study in the next article.
Dina continue sunu jangat bii ci article bi ci topp.