We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
Nu ngi tàmbali seet gis-gis bu mujj bu Daniel, di jëfandikoo sart bu Alpha ak Omega di tegu, buy wone ne moom dafay sax ràññee mujje gi ak tàmbali gi. Kon nag Belteshazzar, mi di Daniel ci benn sarax bu njëkk bi ci gis-gis bu mujjam, war naa itam a feesaloo ci pàcc bu mujj bu gis-gis boobu sax. Nu wone nañu ne Belteshazzar dafay tegu askanu kóllëre Yàlla ci fan yu mujj yi, ñiy xam “chazon,” mooy gis-gis bu jaar-jaaru waxu yonent, ni ko baat bi “mbir” di tegu ci aaya bi njëkk. Gis-gis boobu buy jaar-jaaru waxu yonent mooy “juróom-ñaari yoon,” yi ci Levitik ñeent-fukk ak juróom-benn, yi yem ak ñaar junni juróom-ñent téeméer ak ñaar-fukk at. Belteshazzar itam xam na “gis-gis” gi ci aaya bi njëkk, mooy gis-gis bu “mareh” buy ñaar junni ñett téeméer at, te loolu dafay tegu feeñ gu gaaw gu Almasi bi.
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
Ci tereelu fukk, Daniel moo di wone yëngu-yëngu malaaka bu njëkk bi, te itam yëngu-yëngu malaaka bu ñetteel bi, ndaxte ñaari yëngu-yëngu yooyu ñoo di matal léebu fukki janq yi. Ci tereelu fukk am na lu néewul juróomi dëgg yu bokkoon ci yëngu-yëngu Millerite bi, te yooyu di wone dëgg yu yëngu-yëngu malaaka bu ñetteel bi war a itam jaar ci seen xam-xam ak seen jëf. Ñaari yëngu-yëngu yi ñoo di matal léebu fukki janq yi, te janq yu xelu yi ci ñaari yëngu-yëngu yooyu war nañu a xam dëggu yeneen waxu yonent boobu. Ñaari yëngu-yëngu yi war nañu a xam dëggu yonent bu njëkk bi Miller gindiwoon ngir mu xam ko, ni ko Léwitiik ñeenti-fukk ak juróom-benn bi di wone ci wax ja ne “juróom-ñaari yoon.” Ñetti yeneen jaar-jaari yamale ak xam-xam yi dañu nekk ci ay aaya yu mujj yi ci tereelu bi.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
Te li dale fan waxtu wooye saraxu bes bu nekk bi, te ñu taxawal itam njub, ba mu doon lu yàq te wéetal, dina am junni ak ñaar téeméer ak juróom-ñeent-fukk fan. Yaw a barkeel moom miy muñ, te agsi ci junni ak ñett téeméer ak juróom fan ak ñett-fukk fan. Waaye demal sa yoon ba ci mujje; ndaxte dinga noppalu, te taxaw ci sa cër ba ci mujjug fan yi. Daniel 12:11–13.
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
Mbooloom Yàlla yi des ci téereb Peeñ mi am ñetti man a doon seeni màndarga yu mag ci waxi yonent yi. Ñoom dañuy sàmm ndigali Yàlla yi, am ngëmug Yeesu te dëggal Xel mu Sell mi ci waxi yonent yi.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
Noonu ma ne ma ne: «Bind na ñi ñu woote ci reeru céetug Juru-gànnaaw bi.» Te mu ne ma ne: «Lii mooy wax yu dëgg yu Yàlla.» Noonu ma dëpp ci ay tànkam ngir jaamu ko. Waaye mu ne ma ne: «Bul def loolu; man, sa moroomu jaam laa, te bokk naa ak sa bokk yi yor seedeel Yeesu; jaamu Yàlla; ndaxte seedeel Yeesu mooy xelu kàddug wax ci kanam.» Peeñu Yowaana 19:9, 10.
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
Ñi nga xam-xam, Millerites yi dégg nañu bu baax ne “bi bés bu nekk,” ci téereb Daniel, mooy xeet-xeeti diiney bokk ak paganism, te ne “waxtu bi bi bés bu nekk” “ñu jëlée ko,” mooy atum 508. Bëgg a bañ dëgg googu mooy bañ sañ-sañu “seedeel Yeesu,” mi “mooy Xelum Kàddug Yónent bi,” ndaxte Xelum Kàddug Yónent bi leeral na bu baax ne Millerites yi jub nañu ci seen xam-xam bu jëm ci “bi bés bu nekk.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
«Noonu gis naa ci mbirum “Bés bu nekk,” ne baat bi ñuy wax “sarax” xel nit moo ko yokk, te bokkul ci tekst bi; te Boroom bi mooy jox gis-gis bu jub ci moom ñi joxee xaacu waxtu àtte bi. Ba bennoon nekkee, bala 1844, lu ëpp ci ñoom dañoo bokk benn ci gis-gis bu jub ci “Bés bu nekk;” waaye gannaaw 1844, ci jaxasoo bi, dañoo nangoo yeneen gis-gis, te lëndëm ak jaxaso topp ca.» Review and Herald, November 1, 1850.
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
Millerites yi xamoon nañu ne bañug ñaareelu ngëm gu pagaan bi ci jëm kanamug seddale bu pap bi ci doole ji ci atum 538, dañu ko dindiwoon ci atum 508. Millerites yi juboon nañu, waaye seen xam-xam dafa daan. Nit ñi Yàlla ñu mujj ci fan yu mujj yi, ñi ñu tektale ci Belteshazzar ci wax jëkk ba, dinañu gis ne li diggante atum 508 ak 538 di firndeel jamono ju yonent buy amal, te ñu ko misaale woon ak fanweeri at yu waajal ci dundug Kirist, yi jiitu woon ngir mu jot doole ci ay Sóobu. Dinañu gis itam ne jamono ju yonent jooju dafay tektale itam jamono ju yonent jooju dëggante 1776 ba 1798, te ñetti jamono yooyu yépp dañuy tektale jamonoy rëccu ñéentu fukki junni ak ñent téeméer ak ñeent-fukk ñaar ñi, mi tàmbalee ci 11 Suwelet 2001, te muy jeex ci yoonu dibeer bu Sunday bi di ñëw léegi.
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
Ci tereelu fukk, Daniel dafay tegtal Millerites yi ak juróomi dëgg ak xew-xew yu am solo yi war a dellu ci ñi Belteshazzar di tegtal. Ñetteelu dëgg ak xew-xewu Millerites yi mooy “gis-gis bu jub ci ‘daily,’ … Boroom bi jox na … ñi waxee xaacu waxtu àtte bi.” Bëgg a bañ dëgg googu mooy bañ mbind yi Ellen White, te loolu mooy Xelum Kàddug Wax. Ñeenteelu dëgg ak xew-xewu Millerites yi, ak yonnent yi ñetteelu malaaka bi, mooy waxi wax ju tollu ci junni ak ñetti téeméer ak fanweeri at, ji tàmbalee ci at mi “daily” bi jëleesoon na ko, mooy ci 508.
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
Bu tàmbalee ci 508, junni ñett téeméer ak fanweer-fukk ak juróom-ñaar at dina la yóbbu ci 1843, waaye du rekk 1843; ndaxte waxu yonent bi, ci dëgg, day jëfandikoo bés bu mujj ba noppi ci 1843, ndaxte mu wax ne: “Ku barkeel la ki muñ te agsi ci junni ñett téeméer ak juróom-ñaar-fukk ak juróom fan.” Baat bu Ebrë “naga”, bi ñu tekki ne “agsi”, mooy “laal”, walla “teg loxo ci”. Kon nag, waxu yonent bi tekki na ne: “Ku barkeel la ki muñ te” laal walla teg loxo ci 1843.
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
Njariñu xaar ci jaar-jaari mbindum Millerite dafa doon ngir ñi ñu xam ne ay janq yu ñaawul lañu, ñi jaar ci njëkk njàqare, waaye teg xel di xaar gis-gis gu yàgg ba ñëwul. Naka la Millerite yi xaaroon “gis-gis gu yàgg ba ñëwul” ngir matal léebub fukki janq ya, ak ci Habakuk saar ñaareel bi, ñoom ñu barkeel nañu. Ci waxtu woowu gu yàgg, ñoom gis nañu ne dañuy matal léebu bi, te ne ci mujj ga gis-gis gi dina “wax”. Seen waxtu xaar ak seen njàqare sukkandikoo na ci jàppale bu jubulul ne ñaari junni ak ñetti téeméeri at yi dinañu jeex ci 1843, waaye gis-gis gi dëgg-dëgg ngir 1844 la woon. Seen njàqare sukkandikoo na ci seen xperience bi juddoo ci li atum 1843 jeexee te Kirist dellusiwul. Seen njàqare, ak barke bi ñu yégle woon ci kaw ñi tànn gannaaw loolu di xaar, lépp sukkandikoo na ci bés bu mujj ba very very mujj ci atum 1843, bi “laal” walla “ñëw ba ci” 1844.
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
Jàmmu njàqare gu njëkk bi, ni mu doon matale léebu fukk janq yi, dees na ko xam te dellu ci ñi Belteshazzar di teewal. Juroomeel dëgg ak jàmmu njàng mi ñi Belteshazzar di teewal dinañu xam mooy ne ci “jeexital fan yi”, Daniel dina “taxaw ci wàllam”.
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
«Daniela tax na ci yoonam baññ biñ summi kër gi, te leeru dëgg bi di leer ci ay peeñam. Mu ngi tax ci yoonam, di yégle seede bi waroon a xam ci jeexital fan yi.» Sermons and Talks, volume 1, 225, 226.
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
Millerite yi dajale njub gu ñu ame ci yokkute xam-xam bi jóge ci téereb Daniel, bi ñu ko ubbee ci atum 1798. Ñi Belteshazzar di tektal dinañu itam dund njub gu dale ci yokkute xam-xam bi jóge ci téereb Daniel, bi ñu ko ubbee ci atum 1989. Te itam dinañu xam ne téereb Daniel am na benn njariñ wu bees ci sellal gi ñuy def ci ñaar-fukk ak ñeent junni nit.
“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 liggéey bu sell buy mel ni lii, war na taxaw ci wàllu wallam ak ci bérabam ni ko Dañeel defoon, waajal ngir tontu woote Yàlla, waajal ngir matal Ay pexeem.” Manuscript Releases, volume 6, 108.
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
Ni nekkoon yu nekkoon Laodicee, ñi Belteshazzar di tegtal dinañu xam ne ci téerey Daniel ak Apokalips, yi doon benn téere, la yeesal gu mujj gi ame.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
“Bu téer ak Yàlla bind ci Daniel ak Apokalips bi gën a xamleeku, ñi gëm dinañu am benn njàngaleeddu diiné bu bees te wuute yàgg… Benn mbir dina leer ci njàngatug Apokalips bi—mooy ne, jokkoo gi nekk ci diggante Yàlla ak ñoñam, jege na te wóor na.” The Faith I Live By, 345.
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
Ni ñu nekkoon Laodicea bu njëkk, dinañu xam ni seen xaalis mooy Laodicea, te dinañu xam itam ne ci ngëm gu xel, ñu dee nañu ni xuru yax yu wow ci biir xuru; te ngir tontu seed bu jub bi jëm ci seen xaalis gu dee te réer, dinañu xam ne seen soxla bu jëkk mooy nekk lu dund.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Yeesal gu dëgg te mat ci nun moo gën a mag te gën a gaaw ci bépp sunuy soxla. Wut loolu war na nekk sunu jëf ju njëkk.” Selected Messages, téere 1, 121.
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
Diggante Biibël bi mooy ne ku seet dina gis, te Noonu Xel Mu Sell mi dina leen jiite ngir ñu dég ne téerey Daniel ak Révélation lañuy jur yeesal gu am solo gi.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
«Bu nuy mel ni ñoom nit ñi déggee li téere bii di tekki ci nun, dees na gis ci sunu biir benn réewum yeesal gu réy.» Testimonies to Ministers, 113.
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
Mujjug gis-gis bu mujj bu Daniel, ni ko saraxale ci xaajub fukki ñaar, mu ngi wone xew-xewu moo jur nit ñi Yàlla mujj-a-bés di bind ci kóllëreem, ni ko saraxale ci Belteshazzar, ci bennel verse bu gis-gis bu mujj ba. Foofa Daniel, mi ñu saraxale ni Belteshazzar, xam na ñaari gis-gis yi: gis-gis bu biir bu ñaari junni ak ñetti téeméeri at ak gis-gis bu biti bu ñaari junni ak juróom-ñaar téeméer ak ñaar-fukk at. Xam na “mbir mi,” ak “gis-gis bi.” Xam na gis-gis bu chazon ak gis-gis bu mareh. Xam na noflaay bi ñu daanee kër Yàlla gi ak mbooloom, ak delloo gi ñuy delloo kër Yàlla gi ak mbooloom. Xam na itam ñaari gis-gis yu dexu Ulai ak dexu Hiddekel.
We will continue this study in the next article.
Dina kontine jàngat bii ci article bi ci topp.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
“Am nañu soxla njàngum Kàddug Yàlla bu gëna jëgërte; te rawatina, war nañu jox téereb Daniel ak Révélation ngënte bu beesul dara ci jaar-jaari sunu liggéey. Mën na am ay wàll yu nu war a wax lu gën a néew ci mbirum kàttanu Room ak pàppaas bi; waaye war nañu woo xel nit ñi ci li yonent yi ak ndaw ya bind, ci yëgleem Xelum Sellum Yàlla. Xelum Sell mi moo defar mbir yi noonu, muy ci joxe waxu yonent bi ak ci xew-xew yi faññiku, ngir jàngale ne war nañu denc nit ki muy jëfandikookat ba, mu nekk ku làqu ci Kirist, te Boroom Yàlla ju Asamaan ak yoonam ñoo war a màggal. Jàngal téereb Daniel. Delloo xel, tomb bi ci tomb, ci jaar-jaari nguur yi fa mel. Gisleen politig yu mag yi, kureel yi, ak xarekat yu am kàttan, te gis ni Yàlla liggéeye woon ngir toroxal réy-réyu nit, te sànni ndamu nit ci suuf….”
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Leer gi Yàlla joxoon Daniel, ci kanam dafa mel ne ñu ko jox ngir ëpp ci jamono yu mujj yi. Peeñ yi mu gisoon ca wetu dexu Ulai ak Hiddekel, dex yu mag ya ca réewu Shinar, léegi dañuy yegg seen mat, te lépp lu ñu waxoon lui xew dina gaaw a am.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
«Xoolleen xaalis yi xeetu Yawut ya nekkoon ba ñu joxe yonent yi nekk ci téereb Daniel.»
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Nañu jox yeneen waxtu yu gën a bare ci jàngat Biibël bi. Nu déggoo kàddu gi ni nu war a déggoo ko. Téereb Peeñ mi ubbees na ak ndigal bu ñuy wax nu nu xam njàngale yi mu yor. ‘Ku jàng mooy boroom barke, ak ñi dégg baat yi ci waxu yonent bii,’ Yàlla wax na, ‘te di sàmm li ñu bind ci biirëm: ndaxte jamono ji jege na.’ Bu nu, ni ab xeet, xamee li téere bii di tekki ci nun, kon dees na gis ci sunu biir mbëggeel gu réy ci yoonu Yàlla. Dëgg-dëgg, xamunu bu baax njàngale yi mu jàngale, doonte am na ndigal bi ñu nu jox, ngir nu seet te jàngat ko.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
“Jàngalekat yi dafa wax ne Daniyel ak Peeñ mi ay téere yu tëj lañu, te nit ñi dëddu nañu leen. Yàlla doxal na loxoam te dàq na ser bi nekkoon ci xeeti kàdduam yooyu, ser boobu ñu bare gisoon ni ay kumpa rekk taxoon ba ñu bañ koo yékkati. Turu ‘Peeñ’ sax weddi na wax ji ne mooy téere bu tëj. ‘Peeñ’ dafay tekki ne lu am solo ngiy feeñ. Dëgg yi nekk ci téere bii ñi ngi jëme ci ñi dund ci fan yii mujj. Nun ngi taxaw, ser bi dekkaloo, ci bérabu sell bu mbirum yoonu Yàlla. Warunu taxaw biti. Danu wara dugg, waaye du ak xel mu yéy, te amul ragal Yàlla, du it ak tànk yu gaaw, waaye ak worma ak ragalu Yàlla. Nu ngi jagleel waxtu wi ay waxi Yàlla yi nekk ci téereb Peeñ mi di mat….”
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Nun am ndigalu Yàlla yi ak seedeel Yeesu Kirist, mooy ruuhu waxu yonent yi. Ay doj yu wertul dara ñu ngi gis ci kàddug Yàlla. Ñi di seet kàddugii war nañu di sàmm seen xel ba mu set. Duñu fenn yépp may seen bëgg-bëgg gu jubadi ci lekk walla naan.”
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Bu ñu defee loolu, xel mu nekk ci bopp bi dina jaaxle; duñu man a muñ coono bu metti bu aju ci gas ba suufe ngir xam tekkiinu yooyu yépp yu jëm ci seen yu mujj ci jaar-jaari nettali suuf si.”
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
«Bu téerey Danyeel ak Peeñ bi gën a xammee nañu leen, gëmkat yi dinañu am yeneen gu mat sëkk ci seen dund gu diine. Dees na leen may ay gis-gis yu ni mel ne ubbiku nañu bunt yi asamaan, ba xol ak xel di ñu tàllal ci jikko ji ñépp war a sos ngir jot barkeel gi mooy peyug ñi xol set.»
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
«Boroom bi dina barkeel ñépp ñi di seet ak suufeel ak lewet ngir xam li ñu wone ci Peeñ mi. Téere bii dafa yor lool yu réy, fees ak duggu-ñàkka-dee te fees dell ak ndam, ba ñépp ñi koy jàng te xool ko ak cér gu dëgër di jot barkeel bi ñi ñuy wax ne: “ñi dégg baat yi ci waxu yonent bii, te sàmm yi ci bindam.”»
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
« Benn mbir dina am ci njàngum Téereb Peeñ bi — mooy ne, jokkoo gi nekk diggante Yàlla ak xeeti askanam nag, dafa jege te wóor. »
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Am nañu gis benn lëkkal bu yéeme ci diggante àddina asamaan ak addina sii. Yëf yi ñu révèleel Daniyeel, gannaaw loolu, matalees na leen ak révélation bi ñu jox Yowan ci Dunu Patmos. War nañu jàng te seet bu baax téere yii ñaar. Ñaari yoon Daniyeel laaj na: Ba kaña lay doon ba mu agsi ci mujjug jamono?”
“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
«“Dégg naa, waaye xamuma woon li mu tekki; noonu ma wax ne: Yow sama Boroom, lan mooy mujju mbir yii? Mu ne ma: Demal sa yoon, Daniel, ndax baat yii tëj nañu leen te rëccu nañu leen ba ci jamonoju mujj. Ñu bare dinañu sellaliku, te set wecc, te nattu; waaye ña bon ñi dinañu def lu bon; kenn ci ña bon ñi du ko xam; waaye ñi xel mu leer ñi dinañu ko xam. Te li dale ci waxtu wooye sarax su béss bi, ak taxawal njub ga yóbbe réer gi, dina am junni ak ñaar téeméeri fan ak juróom ñent-fukk. Ku muñ te agsi ci junni ak ñett téeméeri fan ak juróom ñaar-fukk ak juróom, barkeel nga. Waaye yow, demal sa yoon ba mujj ga; ndax dinga noppalu, te taxaw ci sa cër ba ci mujjug fan yi.”»
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
«Liiro gu gi bokk gi giir Yuda moo ubbil téer bi te may Yowaana xam-xamu li war a am ci jamono yu mujj yii.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniyel taxawoon na ci boppam ngir seedeel li ko waroon, te lii dafa nekkoon lu ñu téj ba keroog mujj gi, bi yégleb malaaka bu njëkk bi di jóge ci sunu àddina. Mbiri yii am nañu solo yu dul jeex ci fan yii mujj; waaye fekk, bi ñuy wax ne: ‘ñu bare dinañu leen sellal, def leen weex, te nattu leen,’ ‘ñi bon dinañu def lu bon: te kenn ci ñi bon du ko xam degg.’ Loolu dëgg la ba fés! Bàkkaar mooy tooñ yoonu Yàlla; te ñi bëggul a nangu leer gi jëm ci yoonu Yàlla, duñu xam tekki yégleb malaaka bu njëkk, bu ñaareel, ak bu ñetteel bi. Téereb Daniyel dañu ko ubbi ci peeñu Yowaana, te mu yóbbu nu ba ci kërug-jëf yu mujj yi ci jaar-jaari suuf sii.”
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
“Na sunuy bokk yi denc ci seen xel ne nu ngi dund ci biir njàqare yi ak musiba yi yu fan yu mujj yi? Jàngal Yeneen yi ci yokkute ak Dañeel. Jàngleen mbir yii.” Testimonies to Ministers, 112–115.