The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.
Pexe bu mujj gu Daniel dafa am ñetti xaaj yu mujj yi. Xaaj bi ci njëkk ci yooyu, ni noonu itam xaaj bi ci mujj ci ñett yooyu, mooy wone li Daniel jaar; te xaaj bi ci digg mooy wone jaar-jaaru waxu Yonent bi jëm ci yéeg ak wàcc gu mujj gu buur bu bëgg a fexe ne mooy buur bi dëkk bërëb. Xaaj bi njëkk mel na ni xaaj bi mujj, te xaaj bi ci digg mooy tegtal ngànnaay gu buur bu bëgg a fexe ne mooy buur bi dëkk bërëb. Pexe bu mujj bu Daniel, mooy pexe bu dexu Hiddekel, dafa yor màndarga Alpha ak Omega, moom mi di Dëgg gi. Bi nuy tàmbalee wax ci pexe bu mujj bu Daniel, dinañu tàmbali ak benn ci ay aaya.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ca atuméelu Sirus buur Perse bi, am na lu ñu feeñal Danyeel, ki ñuy wax Belsasaar turam; te mbir ma dëgg la, waaye jamono ji ñu ko dogal dafa yàgg: te mu xam mbir ma, te am xam-xam ci peeñ ma. Daniel 10:1.
There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.
Am na ci aati dëgg yu bare ñu sëpp ci bii ayet. Jëkk bi mooy turu Daniel biñ ko tudde “Belteshazzar”.
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.
Kilifa borooma jox leen tur yu bees: Daniel mu tudde ko Belteshazzar; Hananiah, Shadrach; Mishael, Meshach; te Azariah, Abednego. Daniel 1:7.
Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.
Ñu tudd Daniel “Belteshazzar” ci saaru njëkk, te kenn waxatu ko ne moo di “Belteshazzar” ba kera buñ tàmbalee wone gis-gisam mujj. Kon nag, Belteshazzar moo di turam ci seedeem bu njëkk ak bu mujj. Coppitey tur ci kàddug wax ju ñëw ci kanam mooy màndarga jëflanteg kóllëre bi nekk diggante Yàlla ak xeetam. Bi Boroom bi dugg ci kóllëre ak Abram ak Sarai, Mu soppi seen tur ne Abraham ak Sarah. Mu soppi turu Jacob ne Israel, te Mu digoon na may xeetam kóllëre bu fan yu mujj tur wu bees.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.
Ngir Siyon, dumaay nekk ci neenum; ngir Yerusalem, dumaay noflaay, ba kera yoonam feeñ mel ni leer gu xonq, te muccam mel ni ab làmp buy taal. Te xeeti réew yi dinañu gis sa njub, te buur yépp sa ndam; te dees na la tudde ak tur wu bees, wi gémmiñu Boroom bi dina jox. Esayi 61:1, 2.
To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.
Ci Filadelfiyaankat, ñoom ñi di téeméer ak ñeent-fukk ak ñeenti junni ñi ci mujjug fan yi, Moom itam daf leen digal lii.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Ku daan, dinaa ko def kolóon ci kër Yàlla sama Yàlla, te du génnati fa mukk; te dinaa bind ci moom turu sama Yàlla, ak turu dëkk sama Yàlla, mooy Yerusalem bu bees bi, buy wàccéee asamaan jóge ci sama Yàlla; te dinaa bind it ci moom sama turu bees bi. Ku am nopp, na déglu li Xelum Mi wax mboolooy gëm yi. Peeñu 3:12, 13.
The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.
Yonent yi dellu jamonoyi fan mujj ci bés yu mujj yi, te wuuteekul ak Ibrahima, Sara ak Israayil, maana bu dëggu bu turu Belteshazzar xamuwul bu baax. Tur wi Yàlla di jox ñoñam ci bés yu mujj yi ngir tegtal seen diggante kóllëre ak moom, tur la bu xamooñ ba kera ngelaw ba mu leen koy jox. Turu Belteshazzar di wone ne Daniyel mooy askanu kóllëre gu Yàlla, maanaam Philadelphia, ci bés yu mujj yi, waaye tur wi ci dëgg dëgg nëbb na ba kera nguuru téere bi, ndaxte tur wi ñu bind ko ci seen jë, te foofa itam lañuy bind sello bi.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.
Noonu naa ma xool, te gis naa ne, ab Xar mi taxawoon ca tundu Siyoŋ, te ànd ak moom am nañu téeméer ñent-fukk ak ñent junniy nit, te turu Baayam bindoon na ci seen jë. Peeñu 14:1.
Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.
Ñu tudde Daniel ci Belteshatsar ci saar bi njëkk, te dellu ko tudde ci saar bi fukk, noonu mu wone boppam ni melokaanu yokkute malaaka bi njëkk ak yokkute malaaka bi ñetteel; ndaxte saar bi njëkk dafay tegtal yégleb malaaka bi njëkk, ni ko ñu mas a xamle ci anam wu mat ci mbind yi jiitu. Kon nag, saar bi fukk dafay tegtal yokkute malaaka bi ñetteel, ak askanu kóllëre bu fan yu mujj yi. Gannaaw loolu, aaya bi dafay wone Belteshatsar ni melokaanu ñi xam yokkute xam-xam bi ñu ubbiwaat woon ci yokkute yeesal bi tambalee woon ci 1989. Lii nag dafa tegtalu ci doole bi ñu sampoon ci li Daniel (Belteshatsar) xamoon.
Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.
Daniel moom nañu ko ni xam na “mbir” mi “ñu feeñaloon Daniyel,” te “mbir mi dëgg la woon, waaye waxtu wa ñu tànn woon yàgg na; te mu xamoon mbir mi, te amoon xam-xam ci peeñ mi.” Daniel xamoon na “mbir” mi, te itam “peeñ” mi. Baat bu Ebrë “dabar,” ñu tekki ko fi ne “mbir,” te mooy “kàddu.” Ci waxu yonent, “Kàddu” gi dafay tegtal ñaari mbir: moo di peeñu “juróom-ñaari jamono yi,” waaye itam dafay tegtal Almasi bi, moom miy Kàddu gi. “Juróom-ñaari jamono yi,” ak Almasi bi itam, ñoo di Doj wi tabaxkat ya bañoon; te Daniel dafay tegtal nit ñi xam ñaari cër yi nekk ci misaalu Kàddu gi.
In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”
Ci terebinu Daniel ay juróom-ñeent, saar fukki ak ñatt, danuy gis benn ci ay saar yu gëna am solo te jëfandikoo ak yeneen wax yu bind ci jamono, di ci ñaari junni ak ñetti téeméer at ak ñaari junni ak juróom téeméer ak ñaar-fukk at, yi ñu melal ci laaj bi nekk ci Daniel terebinu juróom-ñaareel, saar fukki ak ñett, ak tontu bi nekk ci saar fukki ak ñeent. Laaj bi nee na: “Ba kaña lay doon gis vision bu ‘chazon’, biy xamle nootug kër yàlla gi ak mbooloo mi, li paganism defoon te gannaaw loolu papalism?” Nootug bi took na ñaari junni ak juróom téeméer ak ñaar-fukk at, ngir matale li Leviticus juróom-benn ak juróom-benni saar wax, di “juróom-ñaari yoon.”
The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.
Tontu laaj bu aaya ci saraxal fukki ak ñett benn la mooy: ba ci ñaari junni ak ñetti téeméeri at, gannaaw loolu barab bu sell ba ñu réerel ba tay, dinañu ko setal; te gis-gis bu “mareh” bi ci ñaari junni ak ñetti téeméeri at, moo boole ñaari yégle yi ci jamono benn, te ci saraxal ñaar-fukk ak ñett benn ci Daniel ñeent, Gabriyel dafa jiite Daniel ngir mu xam njaxlafte gi nekk diggante ñaari gis-gis yi.
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
Bi nga ñaan yi nga tàmbalee, ndigal gi génn na, te ñëw naa ngir xamal la ko; ndaxte jëgërlu gu réy lañu la bëgg. Kon nag, xamal mbir mi te seetal peeñ ma. Daniel 9:23.
The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.
Baate bi ñuy tekki ci wax yi nekk ci sarax bi ci “xam” ak “seetlu” mooy baat bu Ebraayik bi tudd “biyn,” te li mu tekki mooy “séddale ci xel.” Jibraayil dafa xamal Danyeel mu def benn séddale gu xel diggante “mbir mi” ak “peeñ mi.” “Peeñ mi” ci sarax bi mooy baat bu Ebraayik bi “mareh,” te mooy peeñu ñaari junni ak ñetti téeméeri at yi, yi àgg ba jeex ci 22 Oktoobar 1844. Baat bu Ebraayik bi ñuy tekki ne “mbir,” mooy benn baat bi ñu tekki ne “yëf” ci sarax bu njëkk bi ci saar 10. Mooy baat bu Ebraayik bi “dabar,” te dafay taxawal peeñu ñaari junni ak juróomi téeméer ak ñaar-fukk at yi, yi itam àgg ba jeex ci 22 Oktoobar 1844.
In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).
Ci saar fukki ci tereel 10, ñi bokk ci kóllëre Yàlla ci mujjug jamono dañuy tegtal ci Belteshazzar, te dégg nañu yokkute xam-xam bi agsi woon ci waxtu mujj ga ci atum 1989, bi leen mayoon ñu xam njaxlafte gi nekk diggante ñaari peeñ, li Millerites yi ci yëngu-yëngu malaaka bu njëkk bi xamoon rekk ci wàllam. Ci saar bi, peeñ ma ñuy tegtal ni “mbir mi” dañu koy melal ak bu yées ci ñaari waxi kàddu yooyu, ndaxte ci seen diggante ñaari jëfandikookat yi ci saar bi ci “mbir mi,” Daniel wax na ne waxtu mi ñu dogaloon “mbir mi” (dabar) “yàgg na,” ci jokkoo ak peeñ ma (mareh).
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ci ñetteelu atum Siiris buur Pers, am na lu ñu xamal Daniyeel, mi ñuy wax Beltecasar; te wax jooju dëgg la woon, waaye jamono ji ñu ko dogaloon yàgg na woon; te mu dégg lu jooju, am it xam-xam ci feeñ ga. Daniel 10:1.
The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.
Dëgg-dëgg gi nekk ci dëgg te weesu, ne “juróom-ñaari waxtu yi” mooy yenn saa yu gën a gudd ci yoon waxu yonent yi Millerite yi waarewoon, Adventisme bu Laodisee day ko weddi, sukkandikoo ci benn xaaj bu ñuy jàpp ba ñu sànk seen bopp. Gannaaw ba ñu bañee “juróom-ñaari waxtu yi” ci ñaawteefu 1863, duñu gis diggante bi nekk ci diggante ñaari wax yu yonent yi, te ñoom rekk lañuy, walla bëgg rekk a, gis xaaj bi ci topp ni muy làkkoo at yi ñaar-fukk ak ñetti téeméer.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.
“Jàngat yi waare woon “xibaar bu baax bu nguur gi” ba Kirist dikkée bu njëkk, am na woon benn melokaan ci jàngat ña yégle woon message bi ci ñaareelu dikkam. Naka la jàngat ya génn di waare ne: “Waxtu wi mat na, te nguurug Yàlla jegesi na,” noonu itam Miller ak ay bokkam dafañu yégle woon ne jamono jii gën a gudd te mujj ci jamonoy waxi Yàlla, ni ko Biibël bi wone, dafa nekkoon ci bëgga jeex, ne àtte ba jegesi na, te nguur gu sax fàww ñëw. Waarewu jàngat ya ci mbirum waxtu dafa sukkandiku woon ci juróom-ñaar-fukki ayu-bés yi ci Daniel 9. Message bi Miller ak ay bokkam joxe woon dafa yégle woon jeexital 2300 fan yi ci Daniel 8:14, yi juróom-ñaar-fukki ayu-bés yi di cér ci seen biir. Waarewu ku nekk ci ñoom dafa sukkandiku woon ci matug benn wàll ci benn réy jamonoy waxi Yàlla boobu.” The Great Controversy, 351.
Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.
Bulleen logic bu njëkk ci xët gu mujj gii. Adventisme bu Laodise du jàngal àddina ne Millerite yi dafañu xalaate woon ne kër-yàlla gi war a setees mooy kër-yàlla gu nekk ci asamaan, ndaxte ñoom, ak képp ku bëgga xool ci jaar-jaaru nettali yi, xam nañu ne Millerite yi dafañu gëm woon ne kër-yàlla gi war a setees mooy suuf si. Xët wi Adventisme bu Laodise di jël bañu ko jëfandikoo ngir seen bopp, ba ci seen alag, mooy: “kon Miller ak ñi ànd ak moom yégle nañu ne jamono jubbanti gu yàgg te gu mujj, gu waxees ci Biibël bi, nekkoon na ci tukkiteem”, te ñoom sax dafañu cërr ne loolu mooy ñaari junni ak ñetti téeméeri at yi ci Daniel saar 8, aaya 14.
Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.
Téerey Adventist yi ci seen téere yu màndargaay ci seen jaar-jaar dëggal nañu ne ñatti téeméeri waareek ñaarñett-fukk yi doon waarekat yu Miller ñépp daan jëfandikoo tablo bu njëkk bu 1843 bi ci seeni waxtaan; te lu leer lool la nekk ci tablo bi, ak ci yeneen seede yu jaar-jaar yi, ne “juróom-ñaari waxtu yi” (ñaari junni ak juróom-ñent téeméeri ak ñaar-fukk at) mooy wax ju ñu mënaloon ni mooy “yàgg gi gën a gudd te mujj gi ci jamono yu waxkat yi,” te “mu doon bëgg a jeex.” Ndax seen ngëñu ga ci 1863, bi ñu bañee doj u sas wi ci “juróom-ñaari waxtu yi,” léegi ñuy ñaan ak gumba ne Sœur White mi ngi bindaat jaar-jaar ju sampu ba noppi ci xët wi nekk ci The Great Controversy.
In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.
Ci njëkk aaya ci Daniel, saraxalu benn, Belteshassar mooy melokaanu nit ñi Yàlla ci mujjug fan yi, te ñoom dañuy xam laaj bi ak tontu bi nekk ci Daniel saraxalu juróom-ñett, ay benn-fukk ak ñaar ak benn-fukk ak ñeent, yi Sœur White wax ne mooy fondemaŋ bi ak màndarga bu digg bi ci ngëmug Adventiste. Nataal bi Daniel di teewal ci saraxal boobu, mooy màndargaal wu weesu ngir sàmmale wuute diggante nit ñi kóllëre Yàlla ci mujjug fan yi, ak Adventisme bu Laodicée, ndaxte ñoom lañu di ñi xam yokkug xam-xam gi ci 1989.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ci ñetteelu atum Siirus buur Pers, am na mbir mu feeñeeloon Daniyel, mi tuddoon Beltesassar; te mbir ma dëgg la, waaye jamono jooju woo yàgg; te mu xam mbir ma, te am xam-xam ci peeñ ma. Daniel 10:1.
Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.
Saar bi mooy tàmbali gis-gis bi ñu jox ci wetu dexu Hiddekel, te muy jeex ci aaya ñaar-fukk ak ñaar. Foofa lañu fekk ubbi téereb Daniel ca waxtu mujj ga, ba tax na ne melokaanu Daniel mi xam ñaar ñi, “mbir mi” ak “gis-gis bi,” lëkkaloo na ak ñi xam, ñi ñu ràññee ni “boroom xel yi,” ci wéetug ñi xamul, ñi ñu ràññee ni “ñu bon ñi.” Ci aaya fukk ci aaya ñaar-fukk ak ñaar, wuuteg ñaari xeet yooyu mooy li ñu fésal.
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 12:10.
Ñu bare dinañu leen sellal, te setal leen, te nattu leen; waaye ñi bon dinañu jëf lu bon; te kenn ci ñi bon du xam dara; waaye ñi xel mu yar dinañu xam. Daniel 12:10.
The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.
Ñi ñuy xam, te ñi bon xamul; te baat bi ñu tekki ni “xam” mooy benn baat bi nu won ci aaya ñaar-fukk ak ñett ci saraxu juróom-ñeent. Baatu Ebrë bi mooy “biyn,” te mu tekki ne, ci xel, ñu wàccale. Ñi bon xamuñu yokkute xam-xam bi, ndaxte bëgguñu def ci seen xel wàccale gi ci diggante ñaari peeñ ñi di dëgg yi ñu jàpp ci Belteshazzar ne dafa leen xam ci aaya bu njëkk, bi ñu koy tudde Belteshazzar te du Daniel. Ci aaya bu njëkk bi, ñu ko jàpp ni mooy nit ñaari kóllëre Yàlla ci fan yu mujj yi, te ñu ko jàpp it ni mooy ñi xam ñaari peeñ yooyu, yi nit ñi Yàlla war a def seen xel benn wuute ci seen diggante. Yeesu day misaalal mujju benn mbir ak njàlbéenu benn mbir, te ci saraxu fukk ak ñaar, ñi ñuy xam mooy ñi xam wax-jëmmu ñaari junni ak ñetti téeméer at, ak njaxlafam gu jub ci “gëna yàgg te mujj” wax-jëmmu waxtu bi, muy ñaari junni ak juróom téeméer ak ñaar-fukk at.
We will continue our study of Daniel’s last vision in the next article.
Ci beneen sunu ngëstu ci njëg mujj bu Daniel bi ci beneen bind.
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 ñi ñuy ay réer ndax xam-xam amul ci seen biir; ndaxte yaw bañ nga xam-xam, man it dinaa la bañ, ba nga bañ a doon sama saraxalekat; gannaaw fàtte nga yoonu sa Yàlla, man it dinaa fàtte sa ñoñ. Ose 4:6.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Yéen itam, ni doj yu dund, dañu leen tabax muy kër gu xel, ak saraxalekat yu sell, ngir jébbale saraxi xel yu Yeesu Kirist jagleel Yàlla. Moo tax itam Mbind mi ne: “Xoolleen, maa ngi samp ci Siyon doj wu njëkk, dojub xonq buy takku kër gi, tànneef te di ku am solo; te ku ko gëm du rus.” Kon nag, ci yéen ñi gëm, moom am na solo; waaye ci ña déggadi, “doj wa ña tabaxkat ya bañoon, moom la nekk doj wi gën a mag ci xonq bi,” ak “doju réerukaay” ak “xeer wu nit ñi di ci tëq.” Ñoom ñi daan réer ci kàddu gi ndax déggadi nañu; te loolu itam moom lañu leen dogal. Waaye yéen, xeet wu tànneef ngeen, saraxalekat yu buur, xeet wu sell, askanu Yàlla ju mu moom boppam, ngir ngeen yégle magam ya kéepp ci ki leen wooe genn leen ci lëndëm ba duggale leen ci leeram ju yéeme: yéen ñi nekkoon ay nitul askan, waaye léegi nekk ngeen askanu Yàlla; yéen ñi jotul woon yërmande, waaye léegi jot ngeen yërmande. 1 Piyeer 2:5–10.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.
Te nangul muñ ngir yéen ne muñ gu yàggug sunu Boroom mooy mucc; ni sunu mbokk bu nu bëgg Pool itam, ci xel mu rafet mi Yàlla may ko, bind na leen ko. Noonu itam ci bépp ay bataaxalam, dafa wax ci yiw yii; te am na ci ay mbir yu jafe a déggoo, yu ñi amul njàng te wérul ci seen ngëm di wengal, ni ñuy defee itam ci yeneen Mbind mi Sell mi, ngir seen bopp réy. Kon nag yéen, samay soppe, gannaaw xam ngeen loolu lu jiitu, moytuleen ngir bañ a jélloo ak réerug ñi bon, ba rot ci seen taxawaay gu dëgër. 2 Piyeer 3:15–17.
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.
Fàttal leen loolu yi, di leen dénk ci kanam Boroom bi, ñu bañ a werante ci ay baat yu amul njariñ, te loolu du dara ludul tas xel yi déglu. Góor-góorlu ngir feeñ ne nga neex Yàlla, ni liggéeykat bu soxlawul rus, buy jàngale kàddug dëgg gi ci yoon wu jub. Waaye dawël wax ju bon te amul njariñ; ndaxte dina yokk yoon ci ak ñàkk a ragal Yàlla. 2 Timóte 2:14–16