In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Ci saareb bu njëkk ba ci téereb Daniel, yóbbu nañu Daniel ca jaamug ñaari-fukk ak juróom-ñett at ya Yeremi waxoon ci yonent bi, te mu sax ba ci at mu njëkk bu Cyrus.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Te Daaniyel sax ba ba ci at mu njëkk ci nguurug buur Siirus. Daaniyel 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Noonu, Daaniyel dund ba noppi mboolem jaar-jaari fanweeri at yi ñu jaamloo ba des, ba ca digle ba ñu mayee Israayil gu yàgg gi ñu dellusi, ngir tabaxaat te delloo Yerusalem.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
Léegi ci atum bu njëkk ba Kiris buur-u Perse, ngir kàddug Aji Sax ji mu waxe woon ci gémmiñu Yeremiya am yoon, Aji Sax ji yëngal na xelu Kiris buur-u Perse, ba mu yégle ko ci bépp réewam, te bind ko itam ne: Esra 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
Noonu, Danyeel mooy misaalu yoonu nattu gi ñeel téeméer ak ñeent-fukk ak ñeent-junni ñi, mi tambalee ci 11 Sàttumbar 2001, te di wéy ba ci “ndigal la,” buy màndarga woote gu génn Babilon.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Noonu ma ko déggat baat bu jóge asamaan naan: «Génnleen ci moom, yéen sama bànni nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay musibaam. Ndaxte ay bàkkaaram agsi nañu ba asamaan, te Yàlla fàttaliku na ay ñaawtéefam.» Peeñu Yàlla 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Juróomi ñaar fukk ak juróom-ñett at yi ci njaamug këcc gi mooy jamonoju nattu ak sellalug ñaar-fukk ak ñeent junni ak ñeent-fukk ak ñeent ñi. Ci 11 Suweñ 2001, ñetteelu Musibaam gu joge ci Islaam agsi na. Lii de, ñi nangu dëgg yu njëkk yu Aduwantis lañu koy xam rekk. Musibaam bu njëkk bi ak Musibaam ñaareel bi, ñoom ñaar ñépp, mag ñi a ko jàppoon ba baax ne mooy Islaam. Ci taabaloy mag ña ci 1843 ak 1850, yi Ellen White déggoo woon, te yi ñu jàppe ne mooy matug Yabóot 2, Islaam mooy burof ñetteel bi ak burof juróomeel bi. Ñetti Burof yi mujj ñoom ay Burofu Musibaam lañu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Noonu naa gis, te dégg malaaka buy naaw ci biir asamaan, miy wax ak baat bu réy ne: Alkande, alkande, alkande ci kaw waa dëkk suuf, ndax yeneen baati liitukaayu ñetti malaaka yi des di liit! Peeñu 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Bu am na ñetti Buum yi di Mbet, te buum bu jëkk bi ak ñaareel bi yu Mbet di Islaam, dafa yomb lool a xam ne buum bu ñetteel bu Mbet bi itam Islaam la. Benn cér ci misaal bi muy Islaam ci anam yu Buum yi di Mbet, mooy seen téye; te gannaaw loolu, bu ñu leen bàyyée. Sister White sant ñenti ngelaw yi ci Revelation seven ne ay “fas yu mer,” yu bëgg a “rëcc ci seen téye,” te “indi dee ak alag” ci seen ginnaaw.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Àngel yi di téye ñeenti ngelaw yi, yu mel ni fas wu mer buy wut a rëcc ba daw xund ci kanamu suuf si bépp, yóbbu yàqute ak dee ci yoonam.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ndax danuy nelaw ci wetu àddina gu dul jeex gi? Ndax danuy nekk ñàkk xel, tàngadi, te mel ni ñu dee? Éy, ngir nu am ci sunuy mboolooy gëm yi Xel ak noflaayu Yàlla, mu wol ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te buntu bi suuti na. Waaye bu nu jaaralee ci buntu bu suuti bi, yaatuwaayam amul kemtalaay.” Manuscript Releases, volume 20, 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
Ñeenti malaaka yi taxaw di tëj ñeenti ngélaw yi, ñoo di tëj “fas mu mer” mi ci waxu yàlla yi ci Biibël, mi jur dee ak yàqute. Ci teere Apokalips saar juróom-ñeent, fa ñu xamalee biit bu njëkk ak bi ñaareel, am na buur bu ñu xamale. Ñu ko xamale ci Apokalips “juróom-ñeent fukk ak benn”.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.
Te am nañu buur ci seen kaw, mooy malaakam xott bu amul suuf, turam ci làkku Ebrëe mooy Abaddon, waaye ci làkku Gereeg turam mooy Apollyon, ndaxte mooy ki nekk ci seen kaw. Peeñu 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Turub ak jikko bu buurub Lislaam mooy Abaddon ci làkku Ebraayig te Apollyon ci làkku Gereeg. Ci Ñaari Kóllëre yi, Yu Yàlla ak Yu Bees yi, ñu mel ni làkku Ebraayig ak Gereeg, jikko Lislaam feeñ na ci tekkig ñaari tur yi. Ci ñaari baat yooyu, tekkig bi mooy “dee ak alag.” Sœur White nee na ne “fas wu mer mi” mi ñenti malaaka yi di téye, bi ñuy màndargaal ñenti-fukki junni ak ñenti junni yi, dafay wut a rot ngir génn te indi “dee ak alag” ci yoonam.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
Jëfandikook bi jëkk ci Mbind mi ci mbirum Islam mooy Ismayeel, baayub ñiy tënk diine ji ñuy wax Islam. Ci jëfandikook boobu bu jëkk, ñu xamale ko ne mooy nit ku àll; te baat bi ñu tekki ne “àll” mooy “mbaam mu àll mu Arab”. Jëfandikook bi jëkk bu yégle ci mbirum Islam, màndarga la bu bokk ci njabootug fas, te fas la woon ni ñi jëkk ci yoonu wàllu biir-diin feeñale woon Islam bu ñaari Ay jooyu jëkk ak ñaareel ci ñaari rëdd yu sell ya. Ñeenti ngelaw yi ci Peeñu, saar 7, dañu leen téye, walla “téj”, ba kera Yàlla màndarge ay nitam. Defarug màndarga gu 144,000 yi itam mooy yoonu nattu ak yoonu sellaal.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Lépp yii ci misaalu waxu Yàlla yu jëfandikoo yonent yi, dañu leen teewal ci njaamug Danyeel bu juróom-ñaar-fukk at, mi tàmbalee ak Yehooyakiim, te mooy nataalu dooleel ndigal bu jëkk bi, ba ci “ndigal” bi di woote góor ak jigéen ñu génn Babilon. Tëj gi ak ba noppi bàyyi gi ñu bàyyi Islaam, mooy benn melokaanu waxu yonent ci mbirum Islaam ni muy nataalu yonent bu dëkk ci Kàddu Yàlla.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Bu ñuy wax ne ñoom “ñeenti ngelaw yi” lañu, dañu leen tere ba kerem yi Yàlla diir. Ca ndoorte njàqare ñaareelu Wóor ga, ci kàddu yonent gi waroon 391 at ak 15 fan, te mu amoon matal ci 11 Awoût 1840, ñeenti malaaka yu teewal Islaam bu ñaareelu Wóor ga, “yiir nañu leen.” Ca mujjug yonent gi, “dàñu leen tere.”
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Ne wax ma malaaka bu juróom-beneel bi mi doon yore trumpit bi ne ko: “Yiwal ñent malaaka yi ñu lëjje ci dex gu mag gi, Efraat.” Noonu ñent malaaka ya ñu yiwi, ñi ñu waajaloon ngir waxtu, ak bës, ak weer, ak at, ngir rey ñetteelu nit ñi. Peeñu 9:14, 15
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
Ci 11i Sàttumbar 2001, njëkk bataaxal bi ci jaar-jaaru ñaar-fukk ak ñeent junni ñaar téeméer ak ñeent-fukk ñent ñi, joxees na ko doole, ba loolu ànd ak ne, Islaam bu ñetteelu Musiba ga “gorees na ko.” Waaye ci saa si sax “téyees na ko.” Ndëkkandoo White leeral na lu tax loolu amee, waaye bala nu koy xalaat, war na nu fàttaliku ne njariñu Islaam ci njëkk aayam bu mu njëkk a fés ci Mbind mi, mooy merloo xeeti àddina yi, ndaxte loxob Ismaël dina jëm ci nit ku nekk, te loxob nit ku nekk dina jëm ci Islaam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Te malaakam Boroom bi ne ko: «Xoolal, yëngë nga, te dinga jur doom ju góor, te dinga tudde turam Ismayil; ndaxte Boroom bi dégg na say metit. Te moom dina doon nit ku sëf; loxoom dina jëm ci bépp nit, te loxob bépp nit dina jëm ci moom; te dina dëkk ci kanamu bépp ay bokkam.» Génèse 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
Bëggu Islaam ci kàdduy yonent Yàlla yi nekk ci Biibël mooy booloo xeeti àddina yépp ngir ñu taxaw ci Islaam, balaa Mbootaayu Xeet yi bokk di sànni seen mer ci kaw ñiy sàmm bésub Noflaay. Ci 11i Sàttumbar 2001, képp ku xam ne 9/11 mooy màndarga njàlbéenug dellusi tegtalu xew-xew yi jëm ci jamonoy Millerit yi, mu nekk ni “Daniyel” ba muñu ko yóbbu Baabilon ngir juróom-ñaar-fukk at. Yehooyakim mooy màndarga tàmbaliinu jéego ngir nattu googu, te Islaam bu ñetteelu Musiba ba ñu ko bàyyi, waaye ci saa si ñu téye ko, ngir Yàlla man a téj ay gaayam.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
«Ñu jàmm gu gis bii amoon na ci atum 1847, ba ay doomi-bokk yi ci ñi doon xaar dellusi Kirist te di sàmm bésub noflaay barewul woon, te ci ñoom itam ñu néew lañu woon di foog ne sàmm ko am na solo bu doy ngir xàjjal askanu Yàlla ak ñi dul gëm. Léegi, matug gis ga mooy tàmbali a feeñ. “Ndogalu jamono jooju tiis,” bi fii ñu wax, du tekki jamono ji musibay réy ya di tàmbali a tuuru, waaye ab diir bu gàtt la buy jiitu tuurug yi, bi Kirist nekk ci kër-yàgg-ba. Ci jamono jooju, bi liggéeyu mucc miy jeex, tiis dina dal kaw suuf, te xeeti àddina dinañu mer, waaye dees leen tere ba ñu bañ a taxawal liggéeyu ñetteelu malaaka bi. Ci jamono jooju, “taw bi mujj,” walla freskute gu jógé ca kanamu Boroom bi, dina ñëw ngir jox kàttan baat bu réy bu ñetteelu malaaka bi, te waajal gaayi Yàlla yi ngir ñu man a taxaw ci jamono ji juróom-ñaari musiba yu mujj yi di tuuru.» Early Writings, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Ñaari fukki at ak juróom-ñaar yi ci Daniel dañu tàmbalee ci bésub 11 Septambar 2001, bi ñu yiwiwée Islaam te mu merloo xeeti adina yi, ndax dafa dóoroon ci yéexul te seeni xel seetul woon mala suuf si ci Peeñug Yàlla 13. Gannaaw loolu ñu téye Islaam, ngir liggéeyu malaaka bu ñetteel bi man a mat. Liggéeyu malaaka bu ñetteel bi mooy rëcc nit ñi Yàlla, te bi liggéey boobu tàmbalee ci bésub 11 Septambar 2001, Tawfex gu Mujj gi tàmbalee “tus”. Daniel saar 1 mi ngi melal jéemantu tésted gi ci téeméer ak ñent fukki ak ñeent junni ñi, mi tàmbalee ci bésub 11 Septambar 2001, te di wéy ba “baat” bu ñaareel bi ci Peeñug Yàlla 18 woowee sàmmam Yàlla yeneen jur gi génne Babilon. Kon nag Daniel dafay teewloo askan wi nekk léegi ci jaamu-xel gu ruus, ba kerceenug jéemantu tésted gi mat. Jeexitalu jamono jéemantu gi ci Daniel saar 1 mi dees na ko xamale ni mooy “mujjug fan yi.”
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Léegi ci njeexital fan yi buur bi waxoon ne ñu war a indi leen, njiitu way-yëngal ya indi na leen fa kanam Nebukadnesar. Te buur bi waxandoo ak ñoom; te ci ñoom ñépp gisatuñu kenn ku mel ni Daniyel, Anania, Misael ak Asaria; moo tax ñu taxaw fa kanam buur bi. Te ci bépp mbirum xel ak déggoo gu buur bi laajee ci ñoom, fekk na ne ñoo gën fukki yoon bépp seetkat ak bépp njortukat biddiiw yi nekkoon ci bépp nguuram. Daniyel 1:18–20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Ñetteelu fànn bu ñetteel bi, mi tegu ni ab seetaanu yonent ngir Daniel ak ñetti nit ña fa màgg, moo nekkoon ba ñu leen àtte ci kanam Nebukadnesar, te gise ne ñoom “ñu gënna fukk yoon bépp saay-saay ak bépp xamkatu biddiiw yi nekkoon ci béppum nguuram.” Ñetteelu fànn bi dafa feeñ ci àtte, te àtte ba amoon na “ci mujjeel fan yi.” Ci téereb Daniel, “mujjeel fan yi” mooy foo xam ne Daniel taxaw ci wàllam.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
«“Ñu bare dinañu leen setal, defal leen ñu weex te jéem leen; waaye ñi bon ñi dinañu jëf lu bon; kenn ci ñi bon du xam dara; waaye ñi am xel dinañu xam…. Ku barkeel mooy ki muñ te egg ci junni ñatt téeméer ak fanweer ak juróom. Waaye demal yoon sa bopp ba mujj ga, (Daniyel); ndax yaa ngi noppalu, te dinga taxaw ci sa cér ci mujju fan yi.”»
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
“Jot ji ñëw na ngir Daniel taxaw ci wàllam. Jot ji ñëw na ngir leer gi ñu ko may doon dem ci adina si ni mu mosul woon a deme ba noppi. Su fekkee ne ñi Boroom bi defal lu bari dinañu dox ci leer gi, seen xam-xam ci Almasi bi ak ci yëgle yi jëm ci moom dina yokku lool, ba ñuy jege njàlbéenu jaar-jaaru suuf si.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
Séer White jëfandikoo naan “jeexital fan yi” ngir boole ko ak yoonu sellaal gi ci aaya fukki bi ci Daniel saar fukki ak ñaar. Lu bari mu daan jëfandikoo aaya fukki boobu, ak waxu aaya fukki ak ñett bi ne, “jeexital fan yi.”
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Ñu bare dinañu leen sellal, def leen weex te di leen nattu; waaye ñu bon ñi dinañu jëf lu bon: te kenn ci ñu bon ñi du xam; waaye ñu xam-xam ñi dinañu xam…. Ku muñ te agsi ci junni ñett téeméeri fan ak ñaar-fukk ak juróom dina barkeel. Waaye yow (Daniel), demal sa yoon ba mujj ga agsi: ndaxte dinga noppalu, te taxaw ci sa cér ci mujju fan yi.’”
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
«Tey, Daniel taxaw na ci sa bërab, te war nañu ko may mu wax ak nit ñi. Sunu yëgle day génn ni làmp buy lakk. “Te ci jamono jooju Mikaeel dina jóg, buur bu mag bi taxaw ngir doomi sa xeet; te dina am jamono tiis bu melul woon mukk lii, ba noppi ci bi xeet amee ba ci jamono jooju. Te ci jamono jooju sa xeet dinañu mucc, kenn ku nekk kuñu gis ne bind nañu ko ci téere bi. Te ñu bare ci ñoom ñiy nelaw ci pëndu suuf dinañu yeewu, ñenn ci dund gu dul jeex, te ñeneen ci rus ak toroxte bu dul jeex. Te ñi am xel dinañu leer ni njàngatu asamaan, te ñi jébbalu ñu bare ci njub dinañu mel ni biddéew yi ba fàww ak fàww.”»
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
«Kàddu yii dañuy wane liggéey bi nu war a def ci fan yu mujj yii. Dunu yëngu ba mat genn xaaj ci ñaareel. Amunu doole ju am solo ngir def liggéey bi war a am. War na nu dugg ci dund, dugg ci bennug booloo. Léegi, waxtu wii sax, war na nu taxaw ci boobu taxawaay bu tuub ak njéggal di melokaan yu gën a feeñ ci sunu liggéey. Bëre ak xulóo warul am. Dafa tooñ lool ngir bokk ak Seytaane ci liggéeyam buy gumbal bët yi. Dafa tooñ lool it ngir déglu xelum naxe ak njàngale seytaane yi.»
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
«Ñu jàngal na ma ma wax ne bu Xel mu Sell mi joxe làkk ak waxin, dinañu gis jëf ju mel ni jëf ji ñu defee bésub Pentekot. Ndaw yi Krist di taxawal dinañu liggéey ak xel mu leer. Duñu fekk kenn fii ak keneen fa, ñuy sàcc di yàq te tas.»
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
“‘Bala ndigal génn, bala bés bi wees ni mbaxana mi, bala mer mu taru gu Boroom bi dikk ci yéen, bala bés bu meru Boroom bi dikk ci yéen, seetleen Boroom bi, yéen ñépp ñu lewet ci suuf si, yéen ñi jëf ay àtteem; seetleen njub, seetleen lewet: xeyna dees na leen nëbb ci bés bu meru Boroom bi.’” Australian Union Conference Record, March 11, 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
Tàmmeel ñaari téeméeri ak ñeent fukk ak ñeent junni ñi, mi ñuy misaalale ak juróom-ñaar fukki at yi Daniyeel nekk jaam ca Bàbiloŋ, ñu ngi ko misaalale ci Daniyeel sapitaal 12, aaya 10. Aaya boobu yore na màndargay “dëgg,” ndaxte mu ngi xamale ñetti jéego yi di melokaani baat bu Ebraayik bi di “dëgg.” “Ñu bare dinañu leen sellal, def leen weex, te gannaaw loolu nat leen.” Daniyeel ak ñetti góor yu màgg ya dañu leen sellal ci ragal Yàlla gi nekk ci sapitaal 1, ndaxte dañu fas yéene bañ a lekk dund bu Bàbiloŋ. Gannaaw loolu, dañu won kanam gu gën a taar te gën a fees ña lekkon lekk bi Bàbiloŋ. Seen kanam mooyoon njubte Kirist, mi di yére yu weex yi. Te gannaaw loolu, ñu nat leen ba ñu dugg ci àtte Nebukadnesar, ci njeexital fan ya.
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
Ci “mujjug fan yi,” bi Dañeel taxawee “ci sa cér”, “xam-xamu Kirist ak waxi yonent yi jëm ci moom dina yokku lool” ci ñi Yàlla. Nebukadnesar seetaan na ne ci “bépp mbirum xel ak dégg-degg,” Dañeel ak ñetti góor ñi ñu tedd woon “gis na leen” ne ñu “gëna fukki yoon ñépp” jinnekat yi ak seetaan-kaw yi nekkoon “ci béppam nguur.”
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Saar Daniel benn bi ci ay ngeenam jaar ci xew-xew bu ñetti jéego tegtal, moom yi di ñaar-fukk ak ñeenti junni. Ci waxam ci loolu, Sœur White nee na: “Kàddu yii dañuy won liggéey bi nu war a def ci fan yii mujj yi. Nun nekkuñu sax genn-wàll bu mat ci yeewu. Amuñu doole ji soxla ngir def liggéey bi war a defees. Fàww nu dikk ci dund, dikk ci booloo. Léegi, waaw léegi, fàww nu taxaw ci boppu boobu fa réccu ak baal di melokaan yu gën a fésal ci sunu liggéey. Waruñu am benn xulóo.”
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
Teggin wi nattu ci “mujj giir yi,” moo di yóbbu ci dekkuwaatug ñaari seede yi ci Peeñu saar 11. Liggéey bi nu wara def léegi mooy nangu yégleb 11 Septàmbar 2001 te yeewu, ni ko yax yu wow te wow yi di tegtal. “Fàww nu dellu ci dund, bokk benn.” Bu nu ko defee, melokaan yu gën a fés ci sunu liggéey dinañu doon sunu “tuub ak baal.” Melokaan mu gën a fés ci sunu liggéey dafa ñu ko tegtal ci Daniyel ci saar 9, ba muy ñaan ñaanug Léwíg 26, di laaj njéggal bàkkaar yi mu def ak bàkkaar yi baayam yi def, te fekk mu nangu itam ne dafa doon dox ci lu weddi Yàlla sejak njàqare ga màndargaale njàlbéenug waxtu muñ ga ci 18 Sulet 2020. War na itam nangu ne Yàlla itam dafa doon dox ci lu weddi moom ci boobu jamono. Daniyel mooy tegtalu ñi jaar ci njaamug “juróom-ñaar-fukk at”, sejak 18 Sulet 2020.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Juróom-ñaar-fukk at yii dafay misaal “juróom-ñaari yoon” yi ci Lawwiin 26. Téereb Xibaar yi xamal na nu ne juróom-ñaar-fukk at yii mooy jamono ji suuf si di “bég” ci ay sabbat yi ñu ko mayuloon a bég ndax ngëmadi Israa’iil gu yàgg gi ci kóllërebi Lawwiin 25.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
Ngir matal kàddu Boroom bi jaarale ko ci gémmiñu Yeremi, ba ba suuf si jot ci ay sabatam; ndax li la nekk woon neen ci réer, dafa sammoon sabat, ngir matal juróom-ñaari-fukk ak juróom-benn at. 2 Tariix ya 36:21.
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
Ni melokaanu “àll baña xamle” ci yoonu waxu yonent bi, “ñetti fan ak genn-wàll” yi ñaari seede yi ci Peeñu 11 nekkoon dee ci mbedd mi gannaaw 18 Sulet 2020, tegu nañu ci “juróom-ñaar-fukk at” yi, te itam ci “juróom-ñaari yoon” yi. Ci “mujjug fan yi,” tegu na ci mujjug fan yu yonent yi ñu tëj te këmbal ci téereb Dañeel.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
Ci atum 1798, téereb Dañeel bi ubbeeku na, te Dañeel taxaw na ci saayam, waajal ngir matal ay jëfam.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Bu Yàlla joxee nit benn liggéey bu jagleel ci moom muy def, war na taxaw ci sa bérab ak sa cér ni Daniel defee, waajal ngir tontu woo gi Yàlla, te waajal ngir matal ay pexeem.” Manuscript Releases, volume 6, 108.
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
Bés bu 22 oktoobar 1844, ci mataloo ci waxu Daniyeel saar 8, aaya 14, téereb Daniyeel dellu naat ci boppam. 1798 ak 1844 mooy jeexital ñaari mer gu jëkk ak gu ñaareel, te moo tax ñuy bàyyi xel ne loolu mooy njëxital “juróom-ñaari jamono.” “Njëxital fan yi” ci téereb Daniyeel, misaal la buy tektale jeexital jaamono ju ñu tëral ci “juróom-ñaari jamono.” Ci Daniyeel saar 4, Nebukadnessar dundoon na ni rab bi di dund, bi “juróom-ñaari jamono” di jaar ci kawam. Ci “njëxital fan yi,” dees na ko delloo nguuram ak xelam.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Te ci mujj fan yi, man Nebukadnesar, yékati naa samay bët ba ca asamaan, te sama xel dellu ci man; ma barkeel Kawe ga gën a Kawe, ma sant te màggal Ki dund ba fàww, mi nguuram di nguur gu dul jeex, te nguuru nguuram di jóge ci maas ba ca maas: te ñépp aji dëkk ci suuf dañu leen jàppe ni dara; te muy def la ko neex ci mbooloom asamaan ak ci biir aji dëkk ci suuf; te kenn mënu koo tere loxo, mbaa wax ko ne: “Lan nga di def?” Ca saa sa it, sama xel dellu ci man; te ngir ndamu sama nguur, sama teraanga ak sama leer dellu ci man; te samay ndaw ak samay mag seet ma; te ñu saxal ma ci sama nguur, te màgg gu gën a yéeme yokku ci man. Daniel 4:34–36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
Mujj giiru waxtu kër gi ci téeméeri ak ñeent-fukk ak ñeent junni nit ñi dañu ko tektale ni mooy “mujjig fan yi,” te noonu it mooy tektale mujj gu xàmmeel gu “juróom-ñaar-fukk at yi” ak it gu “juróom-ñaari jamono yi.” Ca waxtu woowu, “tuub ak baal” dinañu doon melokaan yi di tektale liggéeyu ñi nekkoon ba noppi ni ñu dee ca mbedd mi jaare ci xuru yàlla yi wow te wow.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
Mbind mi gisee ci liggéeyu tuub gu ñetti-fukki junni ak ñent-ñaari junni ñi, dañu ko wone ci Esekiyel sarax 9, ni “naan ak jooy.” Bu nit ñi Yàlla diŋ ci seeni bàkkaar yu seen bopp te bàyyi leen, bu ñu nangu ne dañu delloo benn bàkkaar yi seen baay yu jëkk ya defoon, bu ñu dëddu seen réy-réylu xalaat te nangu ne dañu doon dox ju juy weddi Yàlla, te itam ne moom dafa doon dox ju juy weddi leen ba ca waxtu tarri bi àggee ci 18 Sulet 2020, kon dees na gise ne am nañu kàttanu waxu yonent gu ëpp “fukki yoon” ñépp ñi ci des di wax ne ñooy boroom xel ci nguur gi.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Jëfandikoo bu màndarga bi tàmbalee ak yiwi, te gannaaw loolu ñu téye Isalaam. Jëfandikoo boobu jeex na ni mu tàmbalee, bi Isalaam dees ko yiwiwaat. Dees ko yiwi ca mujju fan yi jamono jëfandikoo bi, te ci Daniyal loolu mooyoon ndigalug Siris gu woote nit ñi génne Babilon. Foofa, ca mujju fan yi sellal bi, ca atteb “ndigal”u bésub Dibéer bi ci Mbooloom Ameerik, la ñi takku ci ngëm di feeñ ne am nañu dooley waxu yonent “fukki yoon gën a bari.”
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
«Yeen a ngi yeej ñëwug Boroom bi lool. Gis naa ne taw bu mujj bi dafa nekkoon di ñëw [bu yàggul ba mel ni] yuuxu guddi digg gi, te ak doole ju fukki yoon ëpp.» Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
Ci ëllëg ci topp waajooru Daniel saar ñaareel bi ci mbind mi ci topp.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Lii moo doon waxtu guddi, bi war a jox doole yégleelu malaaka ñaareel bi. Yónent yi ñu leen yónnee asamaan ngir yëngal gaayi sell yi déggadi te waajal leen ci liggéey bu mag bi nekk ci seen kanam. Góor ñi gëna am xam-xam ak kàttan doonul ñi jëkk a nangu yéglee bii. Yónent yi ñu leen yónnee ci ñi suufe te jébbalu, te tax leen ñu yékkati wax ja ne: “Xoolleen, Boroom céet bi ngi ñëw; génnleen, dem topptoo ko!” Ñi ñu dénk wax ja gaaw nañu, te ci dooley Xel Mu Sell mi ñu yéglee yonn wi, ba yëngal seen bokk yu sell yi ñu dëgmal. Liggéey bii taxawul ci xel, xam-xam ak njàngum nit ñi, waaye ci dooley Yàlla la taxawee, te ay gaayam yu sell yi déggoon wax ja mënuñu ko a weddi. Ñi gëna am xel mu sell ñoo ko njëkk a nangu, te ñi nekkoon ci jamono ju weesu ji njiitu liggéey bi ñoo gëna weesu a nangu ko te dimbali yokk wax ja ne: “Xoolleen, Boroom céet bi ngi ñëw; génnleen, dem topptoo ko!”” Early Writings, 238.