We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Nunu nuy xalaat ci gis-gisu mujj gu Daniel bi, ci xamale Daniel ne mooy misaal nit ñi Yàlla boole ci jamono mujj, te jëfandikoo nanu benn aaya bu njëkk ba ak saraxalekat bu mujj gi ngir tàmbali xamale jikko yu wax ci kanam yoon yi nit ñi jamono mujj ñi Belteshazzar di teewal. Nit ñi Yàlla boole ci jamono mujj di teewal Millerites yi ci yëngu-yëngu malaaka bu njëkk bi, ak ñaar-fukk ak ñeent-fukk ak ñeent junni ñi ci yëngu-yëngu malaaka bu ñetteel bi. Millerites yi matal nañu léebu fukki janq yi, te léebu boobu dina dellusi ci jamono mujj ba ci bataaxal bu nekk.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Saa yu bari maay wax ci léeb bu fukki janq yi, juróom ñaar ci ñoom ñoo xam-xam, te juróom ñaar ñi des ñoo dof. Léeb bii amoon na, te dina am ba ci benn araf, ndaxte am na jëfandikoo gu bees ci jamono jii, te ni yégleb malaaka bu ñetteel bi, mu amoon na, te dina sax a nekk dëgg gu jëm ci jamono jii ba keroog mujjug jamono.» Review and Herald, 19 Ut 1890.
The experience of both movements of the last days, is the experience of Adventism.
Xam-xamu ñaari yëngu-jàmm yi mujj jullit yi mujj yi, mooy xam-xamu Adventisme.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« Léebu fukki janq yi ci Macë 25 itam dafa firndeel xew-xewu nit ñi di Aadantist. » The Great Controversy, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Millerit yi dafa doon yëngu-yëngu malaaka bu jëkk ba, te seen xew-xew itam dafa doon ni ñu ko tegtal ci jàngoro Filadelfi. Ci atum 1856, yëngu-yëngu Millerit bu Filadelfi bi jàll na ba nekk yëngu-yëngu Lawodise, te ci ñàkk dégg-dëgg ba ci 1863, mu yokk jàllaat ba nekk jàngoro Adventist bu fanweeri fan yu juróom-ñaari, bu Lawodise.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Téeméer yu njënt-fukki ak ñeent-fukki junni ñent téere nañu ci yëngu-yëngu malaaka ñetteel bi, te seeni jaar-jaarf itam meloon nañu ko ci kërce Filadelfi. Ci atum 1989, téereb Daniel ubbeeku na ci kërce Laodise Seppoo-bés gu juróom-ñaar; te ci 11 Sàttumbar 2001, yëngu-yëngu Adventist bu Laodise tàmbali na; te ci weeru Sulet 2023, jëll ci delluwaay bi jëm ci yëngu-yëngu Filadelfi agsi na.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Belteshazzar, walla Daniyel, dafay jëfandikoo Filadelfi bu fan yi mujj, bi di dellu jëfandikoo Filadelfi bu Millerit yi “ba ci bataaxal bi gën a leer.” Saar bu njëkk ci peeñ gu mujj gi dafay tektal nit ñi ci fan yu mujj yi, te seede bu mujj ci peeñ gu mujj gi war na méngoo ak seede bu njëkk ci peeñ gu mujj gi. Yoonu laabal gi nekk ci Daniel saar 12 moo xamale yokkug xam-xam, ak ñaari xeet yi ñu ci sos. Belteshazzar mooy tektal gu gën a mat ci boroom xel yi ci fan yu mujj yi. Ci Daniel saar 12 am na lu néewnéew juróom-benn dëgg-yëf yu wax ci kanam yi doon ankra yu jëfandikoo Millerit yi, te war nañu a dellusi ci jëfandikoo malaaka bu ñetteel bi.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Ki jëkk ji mooy jëfandikoo sellal gi jur ñaari xeet yu màggal Yàlla, te moo tax mu matal léebu fukki janq yi ci yëngu-yëngu njàlbéen ak ci yu mujj yi.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.
Waaye yaw Daniel, tëjël wax yi, te tëjël téere bi ak sello, ba ca waxtu mujj ga: ñu bare dinañu daw fee ak fa, te xam-xam dina yokku.... Mu ne ko: Demal sa yoon, Daniel; ndaxte wax yi tëj nañu leen te sëlees nañu leen ba ca waxtu mujj ga. Ñu bare dinañu laab, set wecc, te nattu; waaye ñu bon ñi dinañu def lu bon: kenn ci ñu bon ñi du ko dégg; waaye ñu xel ñi dinañu ko dégg. Daniel 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Wuuté gi ak ñaaw yi (doof yi), mi ngi aju ci seen xam-xam (séddale ko ci xel) ci yokkute xam-xam bi ñu ubbi ci waxtu mujj bi, muy ci atum 1798 ngir ñi bokkoon ci Millerites, wala ci 1989 ngir ñi téeméer ak ñeent-fukki ñaari junni. Yàlla aay nitam nees na leen a xam ne Adventism mooy pengalamanu léeb bu fukki janq yi, ndaxte bu ñu amul xam-xam boobu, duñu sàkku a xam kañ la “waxtu mujj bi” jot ci giir gu mujj gi, walla banndu yégle lañu daldi fecc. Bu amul xam-xam ne jéefandikoo Adventist mooy ab jumtukaay nattu bu ñetti jéego, buy sukkandiku ci yokkute dëgg gu ndaw ndaw, te muy yóbbu ci mujjug “dund walla dee,” mënuma xàmmi woote gu kawe gi ci bépp Seventh-day Adventist. Belteshazzar dafay taxawal nit ñi xam ne jaar nañu ci diggante sellal gi ñu melal ne “ñu sellal leen, def leen weex, te nattaat leen.” Gannaaw loolu, boobu diggante sellal bu ñetti jéego, ñu tëral ko bu baax ne mooy liggéeyu Xel mu Sell mi.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Waaye nag maa ngi leen wax dëgg; jariñ na leen ma dem: ndaxte su ma demul, Dimbalikat bi du ñëw ci yeen; waaye su ma demee, dinaa ko yónnee ci yeen. Te bu ñëwee, dina seetlu àddina ci lu jëm ci bàkkaar, ak njub, ak àtte: ci lu jëm ci bàkkaar, ndaxte gëmuwuñu ci man; ci lu jëm ci njub, ndaxte maa ngi dem ca sama Baay, te dungeen ma gisati; ci lu jëm ci àtte, ndaxte buurub àddina sii ñu ko àtte na. Am naa lu bare tey it maa ngi bëgg a wax ak yeen, waaye léegi manuleen koo yéeg. Waaye bu ñëwee moom, Xelum dëgg gi, dina leen gindi ci dëgg gépp: ndaxte du wax ci boppam; waaye lépp lu mu dégg, loolu la wax, te dina leen won yu ñëw. Yowaana 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Liggéeyu Xelum Mi sellal janq yi ba ñu dugg ci “dëgg gu mat sëkk,” dafa soxla Mu yedd, maanaam Mu artu walla Mu dëggal, àddina ci bàkkaar, ci njubte ak ci àtte, te loolu mooy benn benn ñetti jéego yu mel ni di jur janq ju xel walla janq ju xelul ci Daniel saar fukk ak ñaar. Bàkkaar bi Yeesu rëddoo ne mooy liggéeyu Xelum Mi, mooy “diwlin,” bi feeñal taxawaayu wuute bi nekk diggante janq yi xelu ak ñi bon ci Daniel fukk ak ñaar. Nit ñi Yàlla moom ci bés yu mujj yi war nañu xam yokkug xam-xam bi ñu jagleel seen jamono, te xam-xam boobu day boole seen nangu ne ñoom dañuy janq yu xelul walla janq yu xel ci léebu Macë saar ñent-fukk ak juróom.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
“Yowaanañu ko won yëf yii ci gis-gisu sell. Mu gis mboolem mi ñu melal ak juróom-ñaari janq yu ñuul yi am xel, ak seen lamp yi ñu dagg ba baax te di taal, te mu wax ak mbég mu réy ne: «Fi la muñug gaayi Yàlla; fi la ñi di sàmm ndigali Yàlla ak ngëmug Yeesu.» Te ma dégg baat bu jóge asamaan ne ma: «Bindal: Yees na ñi dee ci Boroom bi li dale fii jëm kanam.» «Waaw,» la Xelum mi wax, «ngir ñu noppalu ci seen liggéey yi; te seen jëf yi di leen topp.»”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Ñi bari ñi déggoon bataaxalu malaakam bu njëkk ak bu ñaareel, dañoo yaakaaroon ne dinañu dund ba gis Kirist ñëw ci niiri asamaan. Su fekkee ñépp ñi waxoon ne gëm nañu dëgg bi jëfe woon seen wàll ni janq yu xel aay, kon bataaxal bi yégleesoon na ba tey ci xeet yépp, giir yépp, làkk yépp, ak askan yépp. Waaye juróom a xel, juróom it a doon yéef. Dëgg bi waroon nañu koo yégle ci juróom-ñaar ñi janq, waaye juróom rekk a waajaloon li war ngir bokk ci mbooloo ma doon dox ci leer gi ñëwoon ci ñoom. Bësob malaakam bu ñetteel bi dafa soxla woon. Yégle bii waroon nañu ko def. Ñi bari ci ña génn ngir daje Boroom Cët bi ci suufu bataaxali malaakam bu njëkk ak bu ñaareel, bañ nañu bataaxalu malaakam bu ñetteel bi, mooy bataaxal bu mujj bi ngir nattu àddina si.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].
“Beneen liggéey bu ni mel noonu dina am itam bu malaaka boobu beneen bi, miñu wone ci Peeñu 18, waxee ay waxam. Bésu malaaka bi njëkk, ñaareel bi, ak ñetteel bi, war naa leen a delloo. Woote bi dina jëm ci jàngoro ji ne: ‘Génneen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram.’ ‘Babilon bu mag bi daanu na, daanu na, te mu nekk kërug seytaane yi, ak dëkkuwaayu bépp ruu bu bon, ak pakk bu bépp picc bu setul te ñaaw. Ndax xeet yépp naan nañu ci biiñub merum sa njaxlafam, te buur yi ci suuf si def nañu njaxlaf ak moom, te jaaykat yi ci suuf si bareel nañu ci alal ndax yaaqug ay neexalam…. Génneen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, ak ngir ngeen bañ a jot ci ay mbugalam: ndax ay bàkkaaram yegg nañu ba asamaan, te Yàlla fàttali na ay tooñam’ [Peeñu 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
«Jël benn saar bu nekk ci kàddug xaaj bii, te nga jàng ko ak teeyu xel, rawatina ñaari saar yu mujj yi: “Te leeru làmp bi du feeñati mukk ci yaw; te baatu boroom séy bi ak baatu jigéenu séy bi déesul a déggati mukk ci yaw: ndaxte saay jaaykat ya doon nañu mag ñi ci suuf si; ndaxte ci say njibar lañu naxé xeeti àddina yépp. Te ci moom lañu fekk deretu yonent yi, ak deretu gaayi Yàlla yi, ak deretu ñépp ñi reyoon ci suuf si.”»
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“Léebu fukki janq yi Kirist moo ko joxe boppam, te war nañu seet bu baax lépp lu ci mel. Dina àgg jamono ju bunt bi di tëj. Nun, dañu nu ngi mel ni janq yu xam-xam yi walla janq yu ñàkk xel yi. Léegi manunuñu xàjjal, te amunuñu it ndigalu wax kan ñoo xam-xam, ak kan ñoo ñàkk xel. Am na ñi téye dëgg gi ci jubadi, te ñoom ñi dañuy feeñ ci biti ni janq yu xam-xam yi.” Manuscript Releases, volume 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Nuy Adventist yi, ñoom ñi war a woote góor ak jigéen ñi génn Babilon ci jamono bi yoonu Dimas bu Dëggul di ñëw léegi, “ñu ngi nu mel ni benn ci ñaari mbooloo yi: jigéen yu xel yi walla jigéen yu ñàkk xel yi.” Mbooloo mi Yowaana gis, “te ñu ngi koy melal ak juróom-ñaar jigéen yu xel yi, ak seen làmp yu defaru te taal,” te Yowaana dellu ko xamle ne ñooy ñi am “muñug gaayu yi,” te ñuy “sàmm ndigali Yàlla ak ngëmug Yeesu,” ñoo di téeméer ak ñeent-fukk ak ñeent junni ñi, ñi war a sàmm ndigali Yàlla, jëfe ngëmug Yeesu, te xam ne ñoom la léeb bi wax ci misaalu Macë 25 ne ay jigéen yu sell lañu. Du rekk ne war nañu a xam ne ñoom ay jigéen yu xel lañu walla ay jigéen yu ñàkk xel, waaye itam war nañu a delloo jéefandikoo xew-xew bi Daaniyel melal ne ñu “sellal, setal ba weex, te nattu.”
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Ñuy di woy lu bees fa kanamu gàngune gi, ak fa kanamu ñeenti mbindeef ya, ak mag ña; te kenn mënu ko a jàngudul ñaari fukk ak ñeenti junni nit ña ak ñeenti junni, ñi jotoon njot ci suuf si. Ñoom lañu doon ñi ñakkul sobewu ak jigéen ñi; ndaxte ay janq lañu. Ñoom lañu doon ñi topp Mbi mi fu mu dem fépp. Ñoom lañu jotoon njot ci biir nit ñi, ngir nekk njébbëlu ndam li jëkk ngir Yàlla ak ngir Mbi mi. Te ca seen gémmiñ amul woon fenn; ndaxte ñoom amuñu benn sikk fa kanamu gàngune gu Yàlla gi. Peeñu 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Am nañu ne am na lu néewul juróom-ñett i dëgg yuñu tegtal ci Daniel saar fukk ak ñaar, te yooyu ay dëgg lañu yu jëm ci yokkute Millerite bu malaaka bu njëkk bi, te dinañu leen delloo te xam leen gën a matal ci yokkute gi ñuy wax ñaar-fukk ak ñeent junni. Benn ci yooyu mooy jëfandikukat bu ñetti waxtu ci sellal gi, bi ëmb ci léebug fukki janq. Dëgg bu njëkk bi William Miller déggoon ci wàllu waxtu yónnent bi, mooy “juróom-ñaar i yoon yi,” yi nekk ci Leviticus ñeent-fukk ak juróom-benn, te boobu dëgg miñu ko xamale ci Daniel fukk ak ñaar, te mooy dëgg bu njëkk ci jaar-jaaru Millerite bi fa ñu wax.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.
Waaye yow, Daniel, tëjël wax yi te muure téere bi ba ci jamono yu mujj yi: ñu bare dinañu daw fu nekk, te xam-xam dina yokku. Noonu man Daniel xool naa, te gis naa ne ñaar ñeneen taxaw nañu, kenn ci wet gi ci tefesug dex gi, ka ca des ci beneen wet gi ci tefesug dex gi. Te kenn ci ñoom ne nit ki sol yére yu weex, mi nekkoon ci kaw ndoxu dex gi: “Ba kañ la mujji kéemaan yii di jot?” Te dégg naa nit ki sol yére yu weex, mi nekkoon ci kaw ndoxu dex gi, bi mu yékkatee loxoom ndeyjoor ak loxoom càmmoñ jëm asamaan, te mu giñ ci Kiy Dund ba fàww ne dina doon ab jamono, ay jamono, ak genn-wàll; te bu noppee tas dooleb xeetu ga sell ga, kon yépp yii dinañu mat. Te dégg naa waaye xamuma ko; ba noppi ma ne: “Sama Boroom, lan mooy mujju mbir yii?” Te mu ne: “Demal sa yoon, Daniel, ndaxte wax yii tëjël nañu leen te muuru nañu leen ba ci jamonoy mujjaay. Ñu bare dinañu laab, set weex, te nattu; waaye ña bon dinañu def lu bon; te kenn ci ña bon du ko xam; waaye way xel yi dinañu ko xam.” Daniel 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Jalléef ji dafay tàmbali ak téereb Daniyel diñu koo tëj ba ci jamonoy mujj, te mujj ji ci jalléef ji itam mooy téereb Daniyel diñu koo tëj ba ci jamonoy mujj. Diggante njëkk ak mujj gi ñu tëjee waxi Daniyel, seede gu ñu giñ ci turu “Ki dund ba fàww” mooy ne: “dina am benn waxtu, ay waxtu, ak genn xaaj bu ci waxtu; te bu ko matalee tas dooley askanu sell gi, kon loolu lépp dina jeex.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Ki mayoon ci seede bu ñu giñaale bii mooy Ki nekkoon ci kaw ndox yi, sol yére wu lini. Daniel gis na malaaka bu taxaw ci benn wetu dexu Hiddekel, ak beneen malaaka ci beneen wetam, te kenn ci malaaka yooyu laaj na laaj, te Ki nekk ci kaw ndox yi tontu ko. Laaj bi mooy: “Ba kañ?” Loolu mooy benn noonu ak ñaari baat yu njëkk yu laaj bi ñu laajee ci aaya fukk ak ñett ci saraxu juróom-ñaareelu téereb Daniel.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Noonu ma dégg benn santos wax, te beneen santos ne santos boobu doon wax ba: “Ba fan la gis-gisu bi di tëj, ci mbirum sarax su bëccëg-bëccëg ak moyu réer mi jur yàqu, ngir jébbal saxara ju sell ji ak mbooloom nit ñi ngir ñu ral ci seen kaw?” Te mu ne ma: “Ba ci ñaari junni ak ñetti téeméeri fan; gannaaw loolu dees na sellal saxara ju sell ji.” Daniel 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
Benn benn kërale yonent ci ñaari wax-jëf yi, waaye ci saar juróom-ñett bi, Daniel nekk na ca dexu Ulai, te du ca dexu Hiddekel. Ci saar juróom-ñett bi, malaaka bu sell bi ne “waxoon na ka ca benn ku sell kooku doon wax, ne: ba kañaam?” Baat bu Ebre bimu tekkiwoon ne “kooku ku sell,” mooy baat bu Ebre bi ñuy wax “Palmoni,” te muy tekki Ki Yéeme ci Waññi lim, mbaa Ki Waññi ay kumpa. Ci saar juróom-ñett bi, Yeesu (Ki Yéeme ci Waññi lim bi) moo doon wax, te beneen ku sell laaj Yeesu (kooku ku sell), ne: “ba kañaam?”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Ci benn ñaar-fukki ay juróom-ñaar, Kenn ki taxaw ci kaw ndox mi, malaaka mu nekkoon ci benn wetu dexu Hiddekel dafa ko laaj ne: «fan la tollu?» War nañu seet ñaari wàll yii bokk-benn, sàrt ci kaw sàrt. Jëkkëru laaj bi nekk ci benn-fukki ay juróom-ñett mooy: «fan la vision bi tollu ci mbëggu tuutal alxuraan ba ak mbooloom, li jëkk a matale ci jaamono yu ñu dul Yàlla, te gannaaw loolu ci papalis?» Laaj bi nekk ci benn-fukki ay juróom-ñaar mooy: «fan la di tollu ba njeexital kéemaan yii?» Noonu Palmoni, Ki Yéemu te Xaymaalkat bu Yéeme bi, mi soloon linoon te taxawoon ci kaw ndox yi, joxe na tontu gi mu giñee ne: «dina doon ab waxtu, ay waxtu, ak genn-wàll waxtu; te bu mu matalee tas dooley gaayi sell yi, kon lépp yii dinañu jeex.»
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Laaj yu dex Ulaï ak Hiddekel mooy ne: «ba kañ la peeñ mi di àll ngir tasaare waa Yàlla, li ñuy matal jaarale ko ci ngëmug ñaawteef, te gannaaw ga ci papalism, bi ñuy doxandéem kër Yàlla ga ak mbooloom?» Tontu bi mooy ne, doxandéem boobu jeex na ci atum 1798, ba liggéeyu Palmoni ci yékkati kërug Millerite bi tàmbalee, te ba noppi mu jeex fanweeri at ak juróom-benn gannaaw loolu, maanaam ci 1844, bi waroon a setal kër Yàlla ga.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Ciib fanweeri fukk ak ñaar, Daniel dégg na waxtaan wi, “waaye xamuma ko.” Daniel wone na bëgg-bëggu xam, ni ko feesal ci laajam Kirist. “Ó sama Boroom, lan mooy mujjug yii yëpp?” Kàddoom gu tegu ci bëgg a xam gi dafa feesal bëgg-bëggu jigéen yu xareñ yi ngir xam, ndaxte waxtaan wi bépp teg nañu ko ci diggante ñaari xamle yu ne téereb Daniel dina tëj ba ci jamonoy mujj. Daniel dafa feesal bëgg-bëgg bi ñu teg ci kaw William Miller ngir mu xam dëgg gi ñu ubbiwoon ci atum 1798, te dëgg gu jëkk gi ñu ko yonnee mu nangu mooy trampling down bu kër yàlla gi ak mbooloo mi, njëkk ci jaamono ju bokkul ak Yàlla, gannaaw gi ci jaamono papal, ci biir àpp bi ñu tasaaroo dooley gaayi sell yi, ngir matal “juróom-ñaari yoon yi,” yi ci Levitik ñaar-fukk ak juróom-benn.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Bëggu Miller ngir xam dëgg gi mooy li ñu tektal ci bёgg-bёggu Daniel; waaye xam-xamu Miller nekkul woon bu mat. Daniel dafa teewal bёgg-bёggu Miller, te Belteshazzar dafa teewal ñi am xam-xam bu mat ci mbir mi ak ci peeñ mi. Am na lu néew-neew juróom yu am solo, yu nekk woon ci jaar-jaaru Millerites yi ci saar wi fukk ak ñaar ci Daniel, te yoo xam ne dinañu am seen moroom ci jaar-jaaru ñaari téeméeri junni ak ñeent-fukk ak ñeent. Benn mooy ne, dañu mataloon te xam ne dañuy matal léebu fukki jigéen yi set, ak yoonu nattu bi am ñetti jéego; te beneen bi mooy ne, dañuy xam doj wi di taxawalu “juróom-ñaari yoon yi,” ci Léwítik saar wi ñaar-fukk ak juróom-benn.
We will continue this study in our next article.
Dinañu wéyal gëstu bii ci sunu bind bi ci topp.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
«Kon buur asamaan dina melni fukki janq yu jigéen, yu jël seen làmp yi te génn dem daje ak boroom céet bi. Juróomi ci ñoom amoon nañ xel, te juróomi des yi doon nañ ñakk xel. Ñi ñakk xel jël nañ seen làmp yi, waaye yóbbu wuñu ak ñoom diwlin; waaye ñi am xel jël nañ diwlin ci seen ndab yi, ak seen làmp yi. Bi boroom céet bi yéege, ñoom ñépp nelaw te séddiku. Waaye ci guddi digg, ñu sàcce wax ne: “Ngeen xool, boroom céet baa ngi ñëw; génnleen daje ak moom.” Noonu janq yooyu ñépp jóg, defar seen làmp yi. Ñi ñakk xel ne ñi am xel: “Joxleen nu ci seen diwlin, ndaxte sunu làmp yi dafa bëggee dee.” Waaye ñi am xel tontu ne: “Déedéet, ngir mu bañ a doy ñun ak yéen; demleen gannaaw ci ñiy jaay, jëndal seen bopp.” Bi ñuy dem ngir jëndi, boroom céet bi agsi; te ñi waajaloon dugg ak moom ci céet ga, te bunti bi tëj. Gannaaw loolu, yeneen janq ya itam ñëw, naan: “Sang bi, Sang bi, ubbil nu.” Waaye mu tontu ne: “Ci dëgg maa ngi leen koy wax, xamu ma leen.” Kon nag xoolleen te taxaw, ndaxte xamuleen bés bi mbaa waxtu wi Doomu nit ki di ñëwe.»
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Nunu dund nuy dund jamono ju metti lool, te kenn ci nun warul yéex ci seet waajal ngir ñëwug Kirist. Bul kenn topp misaalu janq yi ñakk xel, ba foog ne dafa wóor a muñ ba kerse gi dikk ngir gise waajalug jikko ngir taxaw ci waxtu woowu. Dina weesu ba noppi ngir seet njubtey Kirist bu ñu woowee gan yi te seet leen. Léegi mooy waxtu wi ñuy sol njubtey Kirist,—mbubb mu céy ci céet gu céy, buy la méngale ngir dugg ci reeru céetug Xaritu-góor gi. Ci léebu bi, janq yi ñakk xel dañu leen melal ni ñuy ñaan diw, waaye jotuñu ko ci seen ñaan. Loolu mooy misaalug ñi waajalul seen bopp ci yokk jikko ju leen manal taxaw ci waxtuy jafe-jafe. Mel ni dañuy dem ca seen dëkkandoo ne leen: mayleen ma seen jikko, walla dees na ma. Ña xam-xamoon manuñu woon jox seen diw lamp yi muy tàkk-tuuti yu janq yi ñakk xel. Jikko du lu ñuy joxante. Du lu ñuy jënd walla jaay; lu war a am la. Boroom bi jox na ku nekk ci nit ñi boppam yoon ngir jot jikko ju jub ci waxtuy naxu àtte yi; waaye waxul benn pexe bu nit kenn di man a jox beneen jikko ji mu yokk, ci jaar ci ay jaar-jaari mettit, ci jàng njàngale yi ca Jàngalekat bu Mag ba, ba tax mu man a wone muñ ci nattu, te jëfandikoo ngëm ba mu man a yokk tundu yi mel ni duñu manees a yegg. Manul a yébbët xetug mbëggeel,—jox beneen lewet, xereñ, ak sax ci liggéey. Manul benn xol nit tuuru ci beneen mbëggeelu Yàlla ak nit ñi.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Waaye bés bi di ñëw, te mu ngi ci sunu wet, bu képp ku nekk ay fan yu nekk ci jikkoom di feeñ ndax nattu gu bees. Ñi sax ci dëggal te sax ci dogal, ñi di jëfandikoo ngëm ba ca mujja, ñoo doon ñi won ne ñu dëgg ci biir nattu ak coxor yi amoon ci waxtu yi jiitu ci seen waxtu nattu, te ñu sos seen jikko ci niirug Kirist. Ñoo doon it ñi yar xam-xam gu jub ak Kirist, ñi nekk bokk ci bindu Yàlla gi ndax xelam ak yiwiam. Waaye kenn nit mënu joxene beneen nit njabootug xol ak teey gu tedd ci xel, walla mottali ay ñàkkam ak doole gu yéeme ci mbirum njub. Ku nekk ci nun man na def lu bari ngir beneen, bu nu joxee nit ñi misaal bu mel ni Kirist, ba tax nu di leen jëme ci Kirist ngir njubte gi ñu mënul taxaw ci àtte bi su dul am ko. War na nit ñi xalaat ci ñaan ak dal ci mbir mu am solo mi di sos jikko, te samp seen jikko ci misaal bu Yàlla bi.” The Youth Instructor, January 16, 1896.