We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Noo ngi ci jamono jii di jëfandikoo sàrtu waxu yonent yi ci mbirum werante yi nekk ci nettali taariixu Adventist, yi amoon ci mbirum ay tektal yu bare yu Room. Noo ngi ci jamono jii di jëfandikoo “bés bu nekk” bi nekk ci téereb Daniel. Werante boobu dafay tektale bañ a nangu saxali Adventism, bañ a nangu sañ-sañu Boroom Xibaaru Yonent bi, ak bañ a nangu ndawsiik bi Yàlla tànn. Bañ liggéeyu Miller itam dafay tektale bañ a nangu njàngale mi malaakay asamaan yi joxoon Miller, ñoom ñoo ko jiite ci xam-xamam ci yëgle bi meññee ci yokkute xam-xam bi, ba téereb Daniel ubbeeku ci atum 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Ñi weddi yu bañoon dëgg gi di waxe kàttan ga (Room gu ñu dul jaamu Yàlla) ga taxoon ba kàttanu paap bi bañ a feeñ ci 2 Thessalonians, dañuy wone ne bëgguñu dëgg gi, te ndax dañoo bañ mbëggeelug dëgg gi, dañuy jot fen. Fen googu nag indi ci seen kaw réer gu tar. Fen googu mooy sababu gi, te réer gu tar gu ñuy jot mooy njariñam. Ñàkk mbëggeelug dëgg gi mooy seen pexe. Fen googu dafay tegtal tànnug nangu yu bare ci njàngalem Bímbil bi, ju vuus ak ñi gëm ne dëgg am na taxawaay gu wóor, gu mat. Loolu moo tax li Esayi di melal ngir réer gu tar gu Pool wax, feeñeel na ko ci ay réer, waaye du benn réer rekk. Gannaaw loolu, am na beneen wàll: ñiy bëgg dëgg gi, nangu taxawaayu dëgg gu mat, te Esayi sant leen ne ñooy ñi di yëngu ak ragal ci Kàddug Yàlla.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Ni Boroom bi wax: Asamaan mooy sama gangune, te suuf mooy sama tegukaayu tànk; ana kër ga ngeen di ma tabaxal? te ana bëriin bu may sama noppalu? Ndax loolu yépp, sama loxo moo ko defar, te loolu yépp am na, ni Boroom bi waxe; waaye kii laay xool, moom miy ku néew te am xol bu réccu, te di ragal sama kàddu. Ku rey nag, mel ni ku rey nit; ku saraxar xar, mel ni ku dagg baatu xaj; ku jox sarax, mel ni ku jox deretu mbam-xuux; ku taal cuuraay, mel ni ku barkeel xérëm. Waaw, ñoom tànn nañu seen yoon yu bopp, te seen bakan bànneex na ci seen lu bon ba ñaaw. Man itam dinaa tànn seen réer, te indil leen li ñu ragal; ndax bi ma woowee, kenn tontu woonul; bi ma waxee, déggu woonuñu; waaye def nañu lu bon ci sama kanam, te tànn li ma bànneexul. Dégluleen kàddug Boroom bi, yéen ñiy ragal ay waxam; seen bokk yi leen bañ, te dàq leen ngir sama tur, nee nañu: “Na Boroom bi yelloo ndam.” Waaye dina feeñ ngir seen mbégte, te ñoom dinañu rus. Esayi 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Ñi ragal ci Kàddug Yàlla, ñooy ñi ñu wacc ci Israyil, te ci mujjug fan yi ñooy ñi mel ne mooy ndawal liñuy màndargaal.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Te mujjal mbir ma xeet yi, te dina dajale ñi ñu génne ci Israayil, te boole ñi tasaaroo ci Yuda jële leen ci ñeenti xucci suuf si. Esaayi 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Yàlla mooy xamale ne moom la sos kër ga, te mbooloo mi di joxe sarax yu yàqu mi ngi wax ne ñoom lañu ko tabax. Kër googu lañu wéeru ci bi ñuy yégle ne: «lii mooy kërg Yàlla gi.»
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Taxawal ci bunt kër Yàlla gi, te yégle fa kàddu gii, nga wax ne: Dégluleen kàddu Yàlla, yéen ñépp waayu Yuda, yi dugg ci bunt yii ngir jaamu Yàlla. Nii la Boroom mbind mi, Yàllay Israyil, waxe: Soppi leen seen yoon ak seen jëf, te dinaa leen bàyyi ngeen dëkk ci béreb bii. Buleen wóolu ci wax yu fen, di wax ne: Këru Yàlla, Këru Yàlla, Këru Yàlla, yooyu la. Yeremi 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Ñi gën aaru ci wax yu fen te di “wóolu” ci ñoom, ñoom lañu di ñi gëm fen. Kër gi Boroom bi tabaxoon, samp nañu ko ci fondasiyoŋ bi Mu boppam tabax itam. Kurél gi bañoon tontu ba Yàlla wootee, tànn nañu seen yoon yu ñuy dox, te bànneexu ci jëf yu ñaaw yu jeggadi. Tànn nañu “yoon yi” ak “jëf yu ñaaw yi” ci jamono ju bare, fekk Yeremi waxoon ne benn rekk a amoon yoon wu nit wara dox ci biir.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Noonu la Boroom bi wax: Taxawleen ci yoon yi, xoolleen, te laajleen yoon yu mag ya, fu yoon wu baax wa nekk; doxleen ci moom, te dungeen gis noflaay ci seeni ruu. Waaye ñoom nee nañu: Dunu dox ci moom. Te itam sama teg woon na leen wottukati, naan: Déggleen li buftaayu xare bi di jolli. Waaye ñoom nee nañu: Dunu dégg. Moo tax déggleen, yéen xeeti nit ñi, te xam, yéen mbooloo mi, li nekk ci seen biir. Déggal, yow suuf si: xool, dinaa indi musiba ci xeet wii, mooy meññetu seeni xalaat, ndaxte dégguñu samay wax, te samay yoon it sax bañ nañu ko. Lu tax itam tuuraay bi jóge Seba di ñëw ci man, ak garab gu xeeñ gu neex gi jóge réew mu sore? Seen sarax yu lakk aawu ci kaw yërmandeelu man, te seeni sarax neexuñu ma. Jeremiah 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Ciib 15 bi, Yeremiya tudde mbooloo ñaaw mi nga xam ne duñu dégg ndaxte amoon nañu nopp, “mbooloom ñi ñuy ree.” Mbooloo mii, ñu ko joxoon ab “sàmm” ci jaar-jaari ndawtal beneen malaaka ak ñaareel malaaka, te dellu ci jaar-jaari ñetteel malaaka, waaye bañ nañu dox ci yoon wu baax wi, mooy yoon yu mag ya. Waaye, dañu dox ci “yoon yi.” Moo tax Esayi wax ne Yàlla dina tànn ay réer yu bare, ndaxte ñoom dañu tànn ay yoon yu jubadi yu bare bàyyi yoon wu mat wi ci yoon yu mag ya. Ni ko nekk ci seede Esayi, jaamu mbooloom ñi ñuy ree bi Boroom bi dafa ko bañ. Sœur White ci lu wóor moo boole réer yu bare yi Esayi wax ak réer gu tar gi Pool wax, te mu teg ko ci wàllu bañug dëgg yu njëkk yi, yàlla wi Boroom bi tabaxoon te di tabax kërëm ci kawam.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ki gis lu gën a xam li nekk ci suuf bi, te di jàng xol yi ñépp, wax na ci ñi amoon leer gu réy ne: ‘Ñoom amuñu njàqare, te yéemuñu ngir seen tolluwaay gu yaram ak gu ruu.’ Waaw, ñoom tànn nañu seen yoon yu seen bopp, te seen bakkan bëgg seen lu ñaaw yi. Man itam dinaa tànn seen réer, te indi ci seen kaw li ñuy ragal; ndaxte ba ma wooee, kenn tontuwul; ba ma waxee, dégluñu; waaye def nañu lu bon ci sama kanam, te tànn li ma béggoonul.” “Yàlla dina leen yónnee réer gu tar, ngir ñu gëm fen,” ndaxte “nanguwuñu mbëggeelug dëgg ngir ñu mucc,” “waaye bég nañu ci jubadi.” Esaayi 66:3, 4; 2 Tesalonig 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Jàngalekat bu kawe bi laaj ne: ‘Lan mooy naxte gu gën a doole ngir nax xel nit bi, lu dul màndargaa ne yéen ngi tabax ci ndombo yu jub ya, te Yàlla nangul seeni jëf, waaye ci dëgg-dëgg yéen ngi def lu bare topp pexe àddina, te yéen ngi bàkkaar ci Yexowa? Éy, loolu naxte bu mag la, naxte bu diirub xol la, buy jël xel yi nguur, bi góor ñi mas a xam dëgg gi jàppe melokaanug ragal Yàlla ni mooy ruuham ak kàttanam; bi ñuy foog ne ñoom dañoo bare alal te yokku ci mbind, te soxlaatuñu dara, fekk ci dëgg-dëgg dañoo soxla lépp.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Yàlla soppiwul ci jëfandikoom yu takku yi, ñiy sàmm seen yére yu set te amul benn tibb. Waaye ñu barey di yuuxu ne: ‘Jàmm ak kaaraange,’ fekk alkande gu gaaw di ñëw ci seen kaw. Su fekkee amul tuub gu mat sëkk, su nit ñi suufeeluwul seen xol ci wax seeni bàkkaar te nangu dëgg gi ni mu nekke ci Yeesu, duñu mukk dugg asamaan. Bu sellal baawe amee ci sunu xeet, dootunu nekkati ci noflaay, di réyréylu ne noo bare alal te yokku nanu ci yëfi, ba sonnalu kenn dara.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kan mooy wax dëgg ne: ‘Sunu wurus dafa ñu ko jéem ci safara; sunuy yére amuñu benn tàqale ak àddina bi’?” Gis naa Sunu Jàngalekat muy won yére yi ñuy wax ne ay njub. Bi Mu leen summee, Mu feeñal soblé gi nekk ci suuf. Noonu Mu ne ma: “Ndax gisulo ne, ak naaféq, ñu muur seeni soblé ak yaqu-yaramu jikko ji? ‘Naka la dëkk bu takku woon nekk jigéen ju jaay boppam!’ Këru Sama Baay soppiku na kërug jaay, ab bérab bu ndamam ak màggalu Yàlla jóge fi! Moo tax am na néew doole, te kàttan wi amul.’” Testimonies, volume 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Ci pasaj bi, dajale kat ñuuy ree Jeremii bi mooy Laodiseeñ yi, te ñoom ñooy janq yu ñàkk xel yi.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Jëfandikooku Kërce gi ñu melal ci janq yu amul xel yi, moom itam dees na ko wax ni mooy jëfandikooku Laodice.” Review and Herald, 19 Ut 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Jànq yiw yi feeñ seen ñàkk diw ci dikkug Yuuxu Guddi, ba ñu jot naxari bu ànd ak seen bopp tànn gu jiitu woon ci yoon wi ñuy jël, fekk dañuy bañ yoon yu yàgg ya Yeremi waxoon. Yoon yu yàgg ya mooy fa noppaliku ak yeesal di amee, te noppaliku ak yeesal mooy taw bi mujj bi.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
«Ñu ma won ma jamono ji bata farri njàngat bu ñetteelu malaaka mi. Kàttanu Yàlla daloon na ci ay nitam; def nañu seen liggéey te ñu ngi woon waajal ngir waxtu jafe-jafe ji nekkoon ci seen kanam. Jot nañu woon taw bi mujj, walla freski gu jóge ci kanamu Boroom bi, te seede bu dund bi dellu na woon am doole. Artu bu mag bu mujj baaxaatoon na fépp, te yënguël na te merloo way-dëkk yi ci suuf si, ñi bëgguloon a nangu yonnent bi.» Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Ci jamono njuurug Xel mu Sell mi la nax gu metti gi di sotti ci kaw janq yu ndaw yi, di yu Laodise te amuñ cofeel dëgg gi, ba tax ñoom tànn fen ngir gëm ko falé dëgg gi. Bañ dëgg gi yem na ak bañ yoon wi, ndaxte yoonu Yàlla mi fees na ci ay sartu waxi waxkatam yu jëme ci kanam.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Peeñ mi du sosu mbind mu bees walla defar lu bees, waaye mooy feeñal li nekkoon te ba paree ñu feeñale ko, nit ñi xamuñu ko. Dëgg yu mag te ba fàww yi nekk ci xibaaru jàmm bi, dañuy feeñ ci wut gu góor-góorlu ak ci suufeel sunu bopp kanam Yàlla. Jàngalekat bu Yàlla bi di jiite xel mu woyof, miy wut dëgg; te ci ndimbal Xelu Sell mi, dëgg yi nekk ci Kàddu gi dañuy xamiku ci moom. Te amul yoon wu gën a wóor te am njariñ ngir xam-xam lu dul ne ñu ngi ko jiite noonu. Diggub Musalkat bi mooy: ‘Waaye bu ñëwee moom, Xelu dëgg gi, dina leen gindi ci dëgg gépp.’ Ci joxees Xelu Sell mi lañuy may a xam Kàddu Yàlla.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
“Bindkat bi wax ne: ‘Lan la waxambaane mën a def ngir setal yoonam? Mooy moytu ko, topp sa kàddu. Ci sama xol bépp laa la wut; bul ma bàyyi ma réer sore sa ndigël yi.... Ubil samay bët, ba ma gis yéemukaay yi nekk ci sa yoon wi.’”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Ñu ngi leen di dénk ngir ñu seet dëgg gi ni kuy wut alal ju nëbb. Boroom bi dafa ubbi xelug ku dëgg-dëgg bëgg dëgg; te Xel Mu Sell mi day maye ko mu man a xam dëgg-yi ndigal yi xamle. Loolu la taalifkat bi di tekki bi mu ñaan ne ñu ubbil ay bëtam ngir mu gis ay mbir yu yéeme yu nekk ci yoonu ndigal wi. Bu bakkan bi mar sékk ngir rafetlu yi nekk ci Yeesu Kirist, xel mi day jot kàttan ngir man a xam ndamlu àddina ju gën jëkk. Du ñu man a xam dëgg-yu Kàddug Yàlla ludul ci ndimbal Jàngalekat bu Yàlla bi. Ci daara Kirist lañuy jàng a neex te suufeel sunu bopp, ndaxte dees na nu may xam-xamu kumpay ragal Yàlla.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Bañ weddiwaat ndigal walla yoonu tawfexug tawfex bu mujj bi, mooy bañ yoonu Yàlla. Bi Yeremi waxee ne: “dégguñu samay kàddu, mbaa sama yoon, waaye daanu ko,” dafa dëppook Ose.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Sama nit ñu ngi sanku ndax ñu amul xam-xam; ndaxte yaw nga bañ xam-xam, man it dinaa la bañ, ba dootuloo sama saraxalekat; gannaaw nga fàtte yoonu sa Yàlla, man it dinaa fàtte sa ñiir. Ose 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Xam-xam bi ñi dof di bañ a nangu mooy yokkute xam-xam, li Daniel jëfandikoo ngir tegtal ne dina am ci jamono mujj gi. Ci jamono mujj ga ci atum 1798, te gannaaw loolu ci jamono mujj ga ci 1989, am na woon yokkute xam-xam bu yoonaloon ci ndawsiik bi Yàlla tannoon ngir jëfandikoo ko bi Mu taxawale fondemaŋu bépp ci ñaari maas yooyu yu méngoo. Dëgg yu fondemaŋ yooyu dañu leen samp ci ay yoon yu jógge ci Biibël, yi Yàlla feeñaloon yonnenta yi Mu tannoon ci seen jaar-jaar yu niroo, te dëgg yu fondemaŋ yooyu mooy yoon yu yàgg ya Yeremi wax, te ñooy dëgg yi mujj di tegu ci diwlinu yégle bu guddi digg ak yégle bu kàddu bi xumb. Tawte gu mujj gi, moo jur yégle bu guddi digg ci taariixu càmmiñ gi ñaar-fukk ak ñeent junni nit ñi, te gannaaw loolu moo jur yégle bu kàddu bi xumb ci taariixu dajale juróom-ñaaralu gàttal Yàlla gi des tey nekk ci Babilon. Tawte gu mujj gi, benn yégle la, te itam mooy pexe mi di jur yégle bi. Yokkute xam-xam bi Daniel wax moo tàmbali jëf-jëfub nattu gu am ñetti jéego.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Noonu ne ko: “Demal sa yoon, Daniel, ndaxte wax yi tëj nañu leen te ubbeekuñu ba ci jamono ju mujj ji. Ñu bare dinañu set, ñu weexal leen, te nattaat leen; waaye ñi bon dinañu def lu bon, te kenn ci ñi bon du xam dara; waaye ñi xel mu leer dinañu xam.” Daniel 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Ñi ñaaw yi ci Daniel mooy janq yi ñàkk xel yi ci Matthew, ñi tànn a saxal seen nekkinu Laodicea. Seen nekkinu lañu feeñal ci ñetteelu jéego bi ci ñetti nattu Daniel yi, ba ñoom ñépp, boroom xel yi ak ñaaw yi, diñu leen nattu. Nattu bu mujj bi mooy fu àttey melo, te ñaari wàll yi ñépp feeñal ndax am nañu diwlin bi.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
«Yetaat yi nettali itam di jàngale ne, bu atte bi weesoo, amul waxtu ngir tuub gu bees. Bu liggéeyu xebaar bu baax bi mattee, ci saa si la xaajale gi diggante ñi baax ak ñi bon di topp; te àtteb boppu wàll wu nekk daldi nekk bu sax ba fàww.» Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Feeñug jikko ci ñetteelu nattu mi mooy xamle jaamu yi ne dañuy doon benn Laodicee bu ñàkk xel walla benn Filadelfi bu am xel. Nattu bu mujj bi mat na ci bokk ak yégleg ndox mu mujj mi, mi leeraloo jaarale ko ci yoonu liggéeyu ndox mu mujj mi. Bañ yoonu liggéeyu ndox mu mujj mi, loolu di teg baken bi ci taxawaayu fu mu mënul a xam yégleg ndox mu mujj mi. Yégleg bi ak yoonu liggéey bi, Esayi mooy leen santale ne ñooy nattu bu mujj bi.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. 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. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Kan laa mooy jàngal xam-xam? Te kan laa mooy jox mu xam njàngale gi? Ñi ñu dindi ci meew mi, te ñu walli leen ci dënn ya. Ndaxte sartu war na nekk ci kaw sartu, sartu ci kaw sartu; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fa tuuti: Ndaxte ak bëñu làkk ak kàddug beneen làkk lay wax ak xeet wii. Ñoom la waxoon ne: Lii mooy noflaay bi, ci bi ngeen di noppaliku ñi sonn; te lii mooy yeesal bi: waaye bëgguñu woon déglu. Waaye Kàddug Boroom bi doon na ci ñoom sartu ci kaw sartu, sartu ci kaw sartu; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fa tuuti; ngir ñu dem, te daanu gannaaw, te damm, te tëj, te jàpp leen. Moo tax dégluleen Kàddug Boroom bi, yéen nit ñi di reetaan, yi jiite xeet wii nekk Yerusalem. Ndaxte ngeen wax ne: Nun def nanu kóllëre ak dee, te ak sëfara tabax nanu jàppante; bu yar gu xumb di jaar, du ñëw ci nun: ndaxte fen def nanu sunu rawukaay, te suufu neen nanu làqu. Moo tax, nii la Boroom Yàlla waxe: Xool-leen, man maa ngi tëj ci Siyon ab doj ngir doole, doj bu ñu seetlu ba wóor, doj-u wet gu solo, fondemaŋ bu sax: ku gëm du gaaw. Te itam àtte maa koy def rëdd, te njub maa koy def fils-à-plomb; te taw-doj dina swept refugeg fen yi, te ndox yi dina xumb bérab bi ngeen làqoon. Te seen kóllëre ak dee dina neenal, te seen jàppante ak sëfara du sax; bu yar gu xumb di jaar, kon dees na leen jàll ci suuf ba. Esayi 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“Mbëgg mu xëcc mi” ci waxi yonent yi ci Biibël mooy xaalisug yoonu Dibeer buy yokku te di dem jëm ci ay dëgg-dëgg, te mu tàmbalee ci yoonu Dibeer bu jagleel ci Etazini. Ñaari Lawodise yu ndof, yu bon, ñi amul “soppiku dëgg gi,” te moo tax dañuy bañ yokkute xam-xam, dañuy gëm ne “mbëgg mu xëcc mi” “du ñëw” ci seen kaw, ndaxte ci leneen yi bokk, dañoo tànn nangu benn tekkiin bu dul dëgg bu njël benn misaal bu Room ci waxi yonent yi ci Biibël. Ci def loolu, dañoo sos benn misaal buy wax yeneen lu dul dëgg ci yonent yi, mi aju ci seen boppu dalu yonent. Seen dalu mi tabaxu na ci suuf, te loolu dafay tektal mboolem ay doj yu ndaw yu ñu rëcc ba neen. Dalu boroom xel yi tabaxu na ci Benn Doj rekk.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Ci kaw yiw Yàlla gi ma jot, ni ab sàmmkat buy tabax bu xam-xam, man dama sampi ndàmp gi, te keneen di ci tabax. Waaye na ku nekk moytu bu baax nan la di tabaxe ci kawam. Ndaxte kenn manul samp ndàmp gu wuute ak gi ñu samp ba noppi, te mooy Yeesu Kirist. Léegi su amee kenn kuy tabax ci kaw ndàmp googoo wurus, xaalis, doj yu am njariñ, bant, ñax, walla wañe; liggéeyu ku nekk dina feeñ: ndax bés bi dina ko wone, ndaxte dina feeñ ci safara; te safara gi dina nattu liggéeyu ku nekk, xam ni melokaanam mel na. 1 Korent 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Samp yu dul dëgg ak yu dëgg ju wérul dañuyoo ak samp gu dëgg, mooy Kirist Yeesu—Doju bi. Su dëgg mbaa su wérul dëgg, feeñ na ci mujj gi ci ñetti nattu Danyeel yi. Moo tax ne «leer ci safara»—safara bi bu Yonnent bi ci Kóllëre gi, mi di ñëw ci mbir mu gaaw ci kër Yàllaam. Noonu, benn xeetu nit ñu feeñ, ñi def ag kóllëre ak dee; te benn xeetu nit it feeñ, ñi def ag kóllëre gu dund.
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: 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Xooluleen, dina yebal sama ndaw, te mooy waajal yoon wi ci sama kanam; te Boroom bi ngeen di seet, dina ñëw ci saa si ci këram; moom mooy ndawub kóllëre gi ngeen di bég ci moom. Xooluleen, dina ñëw, siiw na ko Aji Boroom gëlëëm yi. Waaye kan moo man a muñ bésub ñëwam? te kan moo man a taxaw bu feeñee? ndaxte mel na ni safara buy setal, te mel na ni sàppub raxasakat. Dina toog ni ku setal te ku laabal xaalis; dina sellal doom yi Léwi, te setal leen ni wurus ak xaalis, ngir ñu man a jébbal Aji Boroom sarax gu jub. Kon saraxu Yuda ak Yerusalem dina neex Aji Boroom, ni ci fan yu yàgg ya, ak ni ci at yu jiitu ya. Te dinaa jegesi leen ngir àtte; dinaa ne seede su gaaw ci kaw ñi jëf njibar, ak ñi di njaaloo, ak ñi di waatlu lu dul dëgg, ak ñi di noot peyub surga bi, jigéenu faat ji, ak jirim ji, ak ñi di xeeb doxandéem bi ci sa wareefam, te ragaluwuñu ma, siiw na ko Aji Boroom gëlëëm yi. Malasi 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Yonnent bi ci kóllëre gi ñëw na jege ci àtte ba taxawinu nattu gi ci Daniel egg ba ci ñetteelu nattu ba, te ñi xam ak ñi bon diñu leen nattu. Nattu gi am ñetti jéego yi ci Daniel tambali na ci waxtu mujj, ba téereb Daniel ubbiku, te xam-xam dolli. Dolli gu xam-xam googu gis na leer ndax liggéeyu yonnent bi tànn, mi di wolabu buftu. Yonnent boobu, Malaki wax na ko ne mooy “ndaw li” miy “waajal yoon wi” kanam ngir ñëwug Yonnent bi ci Kóllëre gi, miy feeñale ak safara kan moo dugg ci kóllëre ak Moom, walla kan moo tànn a def kóllëre ak dee. Ci jaar-jaaru Millerite, Kirist ñëw na bu gaaw ci kër-yàllaam ci 22 Oktoobar 1844, muy màndarga yoon wu jiitu ci yoonu-Alxames bi di ñëw léegi.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ñëwug Kirist ci sunu Saraxalekat bu mag ba ca bérab bu gën a sell, ngir setal kër Yàlla gi, ni ñu ko wone ci Daniel 8:14; ñëwug Doomu nit ki ca Boroom fan yi yàgg, ni ñu ko feeñale ci Daniel 7:13; ak ñëwug Boroom bi ca këram, ni ko Malasi waxoon lu jiitu, melokaani benn mbir lañu; te loolu itam ñu ko tekki na ci ñëwug góor-góorlu bi ca céet ga, ni Kirist ko waxe ci léebub fukki janq yi, ci Macë 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Mucc gu mujje yiis yi Danyeel am na ci yoonu dimaas bu bëgg a ñëw te jege, ba Kiyoonkatub Kóllëre gi agsi ngir feeñal ci safara kan moo def kóllëre ak dund walla ak dee, te loolu ñu teg ko ci wér-gu-yaram gu Lewiit yi. Bi Malaasi di melal janqit yu xel ak yu ñàkk xel yi ci Macë, yi di Laodise yi ak Filadelfi yi ci Yowaana, ak boroom xel yi ak ñaaw yi ci Danyeel, ñaari mbooloo yooyu ñépp ñu nattu leen ci safara, te gannaaw loolu ñuy won kan mooy, mbaa kan du, ab Lewiit.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Lewi yi mooy misaalu ñi taxaw ci xéewal ak ngor ci ñaari ngànt yu jëm ci bëy-buur yu wurus yi. Jëfandikoo bu njëkk bi mooy bu Aaróŋ, te ñaareel bi mooy ngàntug Jeroboam. Ci ñaari misaal yooyu, Lewi yi dañoo doon ñi takku ci ngëm, te ñaari misaal yooyu it di joxe ñaari seede yu mbirum takku ci ngëm gi am ci benn mbooloo mu Lewi yi di firndeel, ba ci yoonu diumaaŋgu Dibeer buy ñëw léegi. Aaróŋ def na bëy-buur bu wurus. Wurus mooy misaalu Babilon, te bëy-buur mooy nataalu rab. Gannaaw loolu mu sàkkal benn bérnde, te nit ñu ñàkk xel ya fecc di wër bëy-buur ba ci njaaxum neen. Séen bépp ngànt dafa sampoo woon te di joge ci seen bañ Musaa, ndawsiñ bu tànn bi.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Noonu Muusaa ne Aaróon: «Lu nit ñi defal la loolu, ba nga wàcce ci seen kaw bàkkaar bu mag bii?» Aaróon tontu ne: «Sama sang, bul mer ba sa mer di tàkk; xam nga nit ñi, ne dañu jublu ci lu bon. Ndaxte ñoom nee nañu ma: “Defal nu yàlla yu nuy jiitu; ndaxte Muusaa mii, góor gi nu génne woon ci suuf si Réewum Misra, xamunu li ko dal.” Ma ne leen: “Ku am wurus, na ko dindi.” Noonu jox nañu ma ko; ma sànni ko ci safara, te nag kër wi génn. Bi Muusaa gisée ne nit ñi rafetul dara te kennul leen; ndaxte Aaróon def na ba ñu nekk ci gàcceg seen bopp ngir seen rus ci kanam seeni noon; Muusaa taxaw ci bunt ga ca dal ba, ne: «Kan moo bokk ak Aji Sax ji? Na ñëw ci man.» Noonu gépp askanu Lewi dajaloo ci moom. Muusaa ne leen: «Li Aji Sax ji, Yàllay Israyil, wax mooy lii: na ku nekk takkal sa saamar ci sa wet, te dugg génn bunt ba ca bunt ba ci biir dal ba, rey sa mbokk, rey sa moroom, rey sa dëkkandoo.» Doomi Lewi nag def nañu ni Muusaa waxe; te bés booba, lu tollook ñetti junniy góor daanu ci nit ña. Esóod 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Ñi fecc ñooñ yu feccoonoono dañoo nekkoon yu Lawodiseyaa, ñoom ñoo feeñal “gàcce gu seen rafetul,” te loolu mooy artu bi ci juróomeel benni mbugal bi, di artu ci soxla bu am solo ngir xam bu baax melokaanu Room bu tey bi am ñetti wàll: jaaykat ba, rab wi ak yonent bu dëggul bi. Artu woowu dafa juuyoo bu tar ak tekki gu boppam gu Uriah Smith, gi yàq dëgg yi jëm ci juróomeel benni mbugal bi ak Armageddon.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Ñi feeñal seenu seen bu Laodisee, dañoo bañoon sañ-sañu yonnent bi Yàlla tànn, te feeñal woon nañu noonu itam xam-xam bu jaxasoo ni ñi tànn a jëfandikoo màndarga Seytaane bu “the daily” ni muy màndargay Yeesu Kirist di liggéeyam ci kër yu sell yi. Dañoo jox seen mucc ci ab yàlla buy màndarga, waaye yàlla bi ñu tànn a jaamu doon na màndargay yàllay Misra, te Misra mooy ab màndargay njaay mi. Naka noonee ak Adavantisimu Laodisee, dañoo bañ dëgg gi ne “the daily” mooy ab màndargay Room gu bokk ci xarnu yàqute, njaay mi, te dañoo jëfandikoo màndarga Seytaane bi ni muy màndargay Kirist.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Doomu nit ki, jublu sa kanam ci Firawna, buur bu Misra, te nga wax yonent ci kawam ak ci kaw bépp Misra: Waxal ne, “Nii la Boroom bi Yàlla waxe: Xoolal, maa ngi bëgg a taxaw ci sa kaw, Firawna, buur bu Misra, yaw njaaréel bu mag bi nekk ci diggante ay dexam, mi ne: ‘Dex bi moom sama bopp la, te man maa ko defal sama bopp.’” Ezekiyel 29:2, 3
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Ñi toppkat yi Aaron gëm nañu fen bi ne mandargu njànjaay bi, mi képpaarale woon ci xaalis gu wurus gi, mooy yàlla ji leen musaloon ci jaamug Misra. Adventisme bu Laodise moo gëm itam fen bi ne mandargu Room bu pagan bi (njànjaay bi), mi képpaarale ci “bu bés bi,” mooy mandargu Almasi bi, kooku liggéeyam mooy musal nit ñi ci jaamug bàkkaar ci ay ngënuam ci kër Yàlla gu asamaan. Ñoom itam dañoo bañ ñiñ tànn woon ngir nekk yonnentkat bi, ni ko Adventisme bu Laodise defe woon ci werante gi aju ci mandargay “bu bés bi.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Ci njëkk maas gi (1844 ba 1888) ci Adventisme Laodisee, ñoom dañoo bañ liggéeyu Miller ci xamle “juróom-ñaari waxtu yi.” Ci ñaareelu maas gi (1888 ba 1919), ñoom tàmbalee jëfandikoo yoonu bañ dëgg gi ñuy wax “the daily.” Ci ñetteelu maas gi (1919 ba 1957), ñoom delluwaat ci xalaatu Protestantisme buy réer ne sàcc yi ñeel sa askan mooy Antiochus Epiphanes. Ci 11 Septàmbar 2001, ñoom bañ nañu wàllu Islam ci yonent-biirug Biibël, bi musiba gu ñetteel gi agsee bés booba. Ñaar-ñeent yi ci dëgg yooyu yépp Miller moo leen saxaloon, te dañoo tegu ci ñaari tablaayu Habakuk, te kenn ku nekk ci ñoom mooy dëgg yu njëkk yu ñu faral di joxe liggéeyu Miller, kooku mi Sœur White di wooye “ki ñu tànn.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Ndogalu Yerobowam tambalee na tàmbali buur gu bëj-gànna ga, gi ànd ak fukki xeet yi ñu teg Yerobowam muy seen buur bu njëkk. Yerobowam defar ñaari nag yu wurus te mu teg benn ca Betel, maanaam kër Yàlla, te beneen bi ca Dan, maanaam àtte. Ci benn, Betel ak Dan di firnde booloo mbooloom kërgëm gi (Betel) ak nguur gi (Dan). Te ni ci ndogalu Aaróon, nag ya dañu leen defaree ak wurus, muy firnde Babulon, te ñoom ñaar ñépp dañu doon melokaanu rab. Naka noonu itam ni ci Aaróon, Yerobowam dogal na benn màggalu at mu nekk at-at, te mu wax ne nag yaa di yàlla yi génnee askanu Yàlla Misra.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Noonu Yerobowam wax ci xolam ne: Léegi nguur gi dina dellu ca kër Dawuda. Bu xeet wii deméy yéeg ngir jébbale sarax ca kër Aji Sax ji ca Yerusalem, kon xolu xeet wii dina dellu jëm ca seen sang, maanaam ca Rexoboam buur Yuda; dinañu ma rey, ba noppi dellu ca Rexoboam buur Yuda. Kon nag buur ba gis pexe, def ñaari nag yu wurus, ne leen: “Yéeg Yerusalem dafa metti ci yéen; xoolleen seeni yàlla, yéen waa Israyil, yi leen génne woon ci suuf Misra.” Benn mi mu taxaw ca Betel, beneen bi mu teg ca Dan. Loolu nag mujj na ne bàkkaar, ndaxte nit ña dem nañu jaamu kanam benn bi, ba ca Dan. Mu tabax itam kër yu tundu kawe yi, te def saraxkat yu bokk ci nit ñi gën a suufe, te du ñu woon ci doom Lewi yi. Te Yerobowam dogal benn màggal ci weeru juróom-ñett ba, ca fanweeri fan ak juróom-ñeentelu weer wa, mel ni màggal mi nekk ca Yuda, te mu jébbale ca altar ba. Noonu la def ca Betel, di saraxal nag yi mu defoon; te mu tabaxal ca Betel saraxkat yi ci tundu kawe yi mu sosoon. Noonu mu jébbale ca altar ba mu defoon ca Betel, ca fanweeri fan ak juróom-ñeentelu weeru juróom-ñett ba, maanaam weer wa mu xalaate woon ci xolam boppam; te mu dogal màggalal ñi bokk ci bànni Israyil, ba jébbale ca altar ba, te taal tuur xet wu xeeñ. 1 Buur 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Yerobowam “xalaat na ci xolam,” te loolu dafay tegt liggéeyu Uriah Smith ci dugal ab “tekki bu boppam” ngir tabax ay waxtu-yëgleem. Yerobowam toppoon na royukaayu Aaróon, ba looloo tax mu wone Yàlla bu Misra ni mooy Yàlla dëgg. Yàlla bi Aaróon ak Yerobowam ñoom ñaar sos, dafa sukkandiku woon ci jëfandikoo bu jubulwul bu benn misaal buy firndeel ndund gu ñaar-fàccu gi Room am, muy misaalu nguur ak misaalu kërkristaan. Aaróon ak Yerobowam ñoom ñaar, dañoo doon tudde nataalu kàttanu njiitlu saxaar, ak misaalu nataalu rab. Noonu nag, ñaari jaar-jaari bind yu sell yooyu ci lu jëm ci dëkku déggadi, dañuy taxawalu nattu gu réy gi nit ñi Yàlla di moom dinañu jànkoonte ak moom, te ci moom la seen mujju àddina ak fàww di àttees. Nattu googu, ni waxu yëgleel gi ko waxe, mooy nattu gi jëm ci sos nataalu rab wi.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Jëfandikoo ju njëkk ci mbir misaalu Room ni ay sàcci say nit, te mu dugg ci kaartu pionnier bu 1843, dafa doon wax ne Antiokus Epifaan la doon sàcc ba, te du dëgg bi ne ay sàcc ba mooy Room. Jëfandikoo ju njëkk ja mi ngi tegtal jëfandikoo bu mujj bi ci mbir ay sàcci say nit ne mooy Room, fa ñu léegi di wax ne Etazini moo di ay sàcc ba, waaye du Room. Waaye Antiokus mooy misaalu Etazini ci aaya 10 ba 15 yu Daniel 11, ba tax fen bu njëkk bi ak fen bu mujj bi ci mbir kan mooy ki ñuy tegtal, benn la.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Lëndëm ak jaxasoog bi ci li Antiochus doon tekki ci fan yu mujj yi, mooy jur jaxasoog ci mbirum nataalu rab wa, ni ko weddiitug Aaron ak Jeroboam itam defee. Jaxasoog bi ci nataalu rab wa dina am ci jamono ju dëgër ji nattu bu mag bi ñeel askanu Yàlla mooy sosug nataalu rab wa.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Boroom bi wone na ma leer nàññ ne, nataalu rab wi dina sosu laata jamono jébbale jàll; ndaxte mooy nattu gu mag gi ñeel askanu Yàlla, ci bi seen mujjug baax ak seen mujjug bon di àtte. Sa taxawaay dafa jaxasoo lool ci ñàkk déggoo ba ñu néew rekk a koy nax.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
« Ci téere bi ci Téeréb Pexe yi 13 dañu ko wone bu leer; [Pexe yi 13:11–17, ñu quote ko]. »
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Nii mooy nattu bi nit ñi Yàlla war a am balaa ñu màndargoo leen. Ñi gën a firndeel seen takku ci Yàlla ci topp ay yoonam, te bañ a nangu ab sabbaat bu dul dëgg, dinañu taxaw ci suuf ndawalu Boroom bi Yàlla Yehowa, te dinañu jot màndargay Yàlla miy dund. Waaye ñi wone dëgg gi bawoo asamaan te nangu sabbaatu Dibeer, dinañu jot màndargay rab wi.” Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Bi Muus White bi jàppale xalaatu Miller ne “bu bés bi” di tektal Room gu bokk ci ñaareel yoonu bokk-kat, moom waxoon na ne gannaaw 1844, “gis-gis yu wuute”, ci jamono ju bari, ñoo ñu jàpp, te loolu indi “lëndëm ak jaaxle.” Jaaxle ji gis-gis yu dëggul ci “bu bés bi” — mi di misaal bu Room gu bokk ci ñaareel yoonu bokk-kat, ni “sàcciy sa askan wi” — di indi jaaxle ak lëndëm ci lu jëm ci xàjjale bi nekk diggante Room ak nataalam Room.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Jëfandikoo yu njëkk ak yu mujj ci mbir benn misaal bu Roma amoon nañu ci diggante nit ñi nekkoon askanu kóllëre gu njëkk, te ñu doon leen weesu, ak benn askan boo xam ne ca jamono jooju ñoo doon nekk askanu kóllëre gu beesu Yàlla. Jëfandikoo boobu dafa boole woon it saxul a nangu ngir ñu ngiy topp sàrt yi ñu saxal ci naataange, ndax baat bi “itam” ci saraxal fukki ñeent, Protestaa yi bañoon nañu ko, noonu di wax ne sëccatkat yi war nañu doon benn doole bi ñu misaalaloon ci saraxal yi jiitu.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Mu mel ni jëfandikoo Mbind mi ci anam yu jëm ci tënku, ba taxoon ne Antiokis moo war a doon “saccakat yi.” Loolu doon na fenn tekki gu boppam, ndax bépp njàngale gu dul dëgg te taxaw ci jàppale ak dëgg, tekki gu boppam la. Xulóo bi ci boppam mujj na nekk dëgg gu yoonu sampu, ndax bindoon na ko ci këraleg pionieer bu 1843. Dëggal kërale bi ci yoonu wax ju jóge ci Yàlla dëggal na te saxal na “saccakat yi” ni muy màndargay Room, te gëna rëy solo dëgg bi, ndax bañ njàngale bi mooy bañ ñoom ñaar, mooy samp yi ak sañ-sañu Noowug Waxu Yonent bi.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Degg gu jub njàppante yi ci sa xeet, di tegu ci Room, bu ñu yokke ci misaal gu yonent gi malaaka yi joxoon William Miller, ndaxte dafa déggoo ak misaal gu yonent gi mu agsi woon ci xam te wone ko, muy lii: ne Room gu xarnu jaam ak Room gu baab bi ñoo doon fondamaŋ bu bépp jëfandikoo yu yonentam.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Tekki bu bëreeb bu Uriah Smith, bu mu doon jëfandikook njàngatam bopp ngir xam buuru bëj-gànnaar bi ci Daniel fukk ak benn, aar-fukk ak juróom-benn, saar 36 ne mooy Farãs, te gannaaw loolu ci saar 40 ne mooy Tirki, dafa doon ñaari njàppat yu dul dëgg ci mbirum buuru bëj-gànnaar bi. Nanguwul gi Smith bañee fondasioŋ yi ci atum 1863, jur na ci moom gumb gu tax mu mënu woon a gis yenn ci yoon yi gën a njëkk ci waxu yonent bi, maanaam ne: lu tollook jamonoy Almasi bi, waxu yonent wi dafa melaloon kërag yu xel te jëm ci ruu, yi ñu misaalale woon ak kërag yu mag yu dëgg yu njëkk ya. Pool dafa jàngale dëgg googu bu wér, ba mu xamale ne li njëkk a ñëw mooy li dëgg, te gannaaw ga mooy li ruu.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Waaye yëfiiru ruu doonul woon njëkk; lu njëkk mooy li ci bind gu nit, te gannaaw loolu ñëw li ci ruu. 1 Corinthians 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith bokkoon na ca nit ñaari kóllëre yi te wuutuwoon Protestantism bu dàggeekat bi ci nekk Yàlla ay nitam, waaye mu dëkkal seen werante bi ba mu bañee juróom-ñaari yoon yi, te indi saafig 1863 bi. Jëfandikoo tekkiinu boppam jural na xam-xam bu jubul ci mbirum Armageddon ci Yàngu Yóbbute gi, saar 16, te loolu itam nattu la ci kaw xam-xam bu jub ci Rome.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Ci jëfandikoo bu njëkk bi ci mbirum sacc yi, Smith dafa tegu woon ñi bokkoon ak njëkk matug léebub fukki janq. Noonu itam, ak gis-gisam bopp ci buur bi ci bëj-gànnaar, mooy tax muy tegu nit ñi nekk ci kóllëre, ñi ñu doon weesu diggante atum 1856 ak 1863, ba ñu nekk Kàngaŋu Adventist yu bés gu juróom-ñaareelu fanweeri juddug Laodise. Ni mu deme woon ak Protestaŋ yi ci weranteb sacc yi, Smith bàyyiwuloon sañ-sañu yaramu wax jooju, ndax dafa ko jéll ak tekki gu mu boppam, te ci yoonu njàngat, buur bi ci bëj-gànnaar bi tàmbalee ci aaya 31 ba ci aaya 45, moom rekk la te du kenn kudul kàttanu pap bi.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Ci wërante bu “bés bu nekk bés,” Willie White ak A. G. Daniells dugal nañu fen ci jaar-jaaru Advent ngir dëgëral xalaat bu magi Protestant yi ne “bés bu nekk bés” mooy liggéeyu Kirist ci Kër Yàlla gu sell gi. Jaar-jaaru boobu sax, xamlees na ko ci Tàllabi Habakkuk, waaye am na solo ñu seet seede bu jubadi bi ànd ak yékkati ak tabax xalaat bu baaxul boobu, ndax déggoo gu jub gi, Miller xàmmee woon na ko ci 2 Thessalonians, fa njariñ ma di jooyante diggante ñi bëgg dëgg ak ñi gëm fen.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Xuló “yu bëcc bi” yokk na ci xam-xam bu dëppaleku ci rëdd ak rëdd ne xulóg mujj gu Roomu dafa am ci jamonoy tuuru Xelum Yàlla gu sell gi. Bi Xelum Yàlla gu sell gi di tuuru jóge asamaan, am kàttan gu jóge suuf di yéeg tey jàpp nit ñi koy nangu ni mooy kàttanu Yàlla, fekk mooy nax gu tar.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Ñaari doole yu mag yi nekk ci werante bi dañuy liggéey, benn di jóge suuf, beneen bi di jóge kaw. Góor bu nekk dafa nekk ci suufeel gu kumpa gu kenn ci ñoom walla ci keneen ki, te jëfam dina wone melokaanu xel mi mu jële ngir jotale. Ñi booloo ak Almasi bi dañuy liggéey saa su ne ci yoonu Almasi bi. Ñi bokk ak Seytaane dañuy liggéey ci suufeelu seeni kilifa, di fexee doole ak jëfandikoo Xel mu Sell mi. Bëgg-bëggu nit ku nekk bàyyi nañu ko mu def ci yoonu bànneexam, te ci jëf lañuy feeñale xel mi di doxal xol bi. “Ci seen meññef ngeen leen di xam.” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Juuyoo yon ci waxtaanu “bu bes bu nekk” mooy jëfandikoo mandargay njaay mi ngir tekki ko ni mandargay Almasi. Ñi bañ dëgg gi, dañuy bañ itam wér-gi-yaramu Miller mi gis dëgg googu, te ci loolu dañuy bañ Xel Mu Sell mi te di matal bàkkaar bu baalul.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Ci ëll ci jël benn werante ci mbirum Room ga xewoon lu gàtt gannaaw 11 Septàmbre 2001 ci artikel bi ci topp.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
«Nu ngi dund ci jamono jii, bi dund di li gëna am solo te gëna neex. Jeexital lépp jege na. Lu yéem lool dina feeñal ba sax ci sunu kanam; ndaxte doole yu kenn gisul a ngi liggéey, di won yëngu-yëngoo bu tar. Kàttani lëndëm yi jóge suuf a ngi yëngu ci nit ñi, te ay nit ñaaw a ngi jàppandoo ak malaaka yu bon ngir xeex ak ndigali Yàlla ak ngëm gi ci Yeesu; waaye ci boobu itam am na doole gu jóge asamaan, di yëngu ci ñi nanguy tegu ci yelloo yu Yàlla, te nit ñi Yàlla a ngi jàppandoo ak mbindéef yu asamaan. Du dara ludul ngëm dëgg, te mat, te wér, moo mana mucc ci diis gi dina dal ci bépp bakkanu nit ci fan yu mujj yii ngir nattu ko te seet ko. Yàlla war na nekk sunu dëkkuwaay; mënuñu wéeru ci melokaan, waxu profesioŋ, seremonii, walla taxawaay, mbaa nu xalaat ne ndax dafa am tur wu dund, dina nu mana taxaw bésub nattu ba. Bépp lu man a yëngu, dees na ko yëngal; te yenn mbañ yu dul yëngu ndax nax ak réer yu fan yu mujj yii, dinañu des. Tàggal bakkan bi ci doj wu baax ba fàww; ndaxte ci Kirist rekk la kaaraange nekk. Yeesu melal na fan yi nu dund léegi ne ay fan la yu metti. Mu ne: “Naka mu meloon ci fan yi Noe nekkoon, noonu itam lay mel ci ñëwug Doomu nit ki. Ndaxte naka ci fan yi jiitu mbëy mi, ñu doon lekk ak naan, di séy te di joxe ci séy, ba bés ba Noe dugg ca gaal ga, te xamuñu woon dara ba keroog ndox mu réy ma ñëw, jël lépp; noonu itam lay mel ci ñëwug Doomu nit ki.” “Noonu itam naka mu meloon ci fan yi Lóot nekkoon; ñu doon lekk, ñu naan, ñu jënd, ñu jaay, ñu bay, ñu tabax; waaye bés booba ba Lóot génnee Sodom, safara ak xonqor mu tawee jóge asamaan, mu rey leen ñoom ñépp. Noonu la koy deme ci bés ba Doomu nit ki feeñee.” “Bu Doomu nit ki ñëwee ci ndamam, moom ak malaaka yu sell yépp ànd ak moom, kon dina toog ci gàngunaayu ndamam: te xeet yépp dees na leen dajale ci kanamam; te dina leen séddoo kenn ci kenn, ni sàmm buy séddoo xar ak bëy. Dina teg xar yi ci ndeyjooram, waaye bëy yi ci càmmoñam. Kon Buur bi dina wax ñi nekk ci ndeyjooram ne: Ñëwleen, yéen ñi Baay sama barkeel, donnleen nguur gi ñu leen waajaloon laata sas àddina.” Yoon wi nu topp ci dund gii mooy dogal sunu tektal ba fàww fa; nu ngi ci sañ-sañu wax ndax nu bokk ak ñi donn nguurug Yàlla, walla ak ñi dem ca lëndëm gannaaw. Yàlla def na bépp waajal ngir sunu mucc; kon nag na nu jariñoo ci liñu jëndale ak njariñ wu dul maneesa fekk. “Ndaxte Yàlla bëgg na àddina ba joxe Doomam ju amul moroom, ngir képp ku ko gëm bañ a sànku, waaye am dund gu dul jeex.”» Youth Instructor, 3 Awgust 1893.