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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Ci ñetteelu atum Siirus buur Pers, am na mbir mu feesaloon Daniyeel, ki ñuy tudde Beltecaasar; te mbir ma dëgg la woon, waaye jamono ji ñu ko digle woon yàgg na woon. Mu xam mbir ma, te am xam-xam ci peeñ ma. Ci fan yooyu man Daniyeel da maa nekkoon ci naqar diirub ñetti ayu-bés yu mat. Duma lekk mburu mu neex, yàpp ak biiñ duggul ci sama gémmiñ, te duma diw sama bopp benn yoon sax, ba ñetti ayu-bés yu mat jeexee. Te ci ñaar-fukk ak ñeenteelu bés bi ci weer wu jëkk, bi ma nekkee ca wetug dex gu mag ga, gi ñuy wax Hiddekel. Daniyeel 10:1–4.
During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.
Ci biir ñetti fan ak genn-wàll bañaari waxtu yu leeral ci Yëfandikoo 11, bi ñaari seede yi dee te nekk ci mbedd mi, ab “mbir” mooy feeñaloo Belteshazzar. Bu jiitu woon, dafa xamoon “peeñ mi” (mareh), ndaxte ci saar 9, Gabriyel dañu ko ba noppi dikkal woon, jox ko xam-xam ci peeñ mi.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Waaw, bi ma doon wax ci ñaan ga, fekk góor gi tudd Jibiriil, ki ma gisoon ca peeñ ma njëkk, ñu yónni ko mu niiw bu gaaw, daldi laal ma ci waxtu saraxu ngoon. Noonu mu leeral ma, wax ak man, ne: “Yaw Danyeel, léegi ma ñëw ngir may la xam-xam ak dégg-degg. Ca ndoorteelu sa ñaan yi, ndigël gi génn na; te ma ñëw ngir won la ko, ndaxte ku ñu bëgg lool nga. Kon nag, déggal mbir mi, te seet peeñ ma.” Danyeel 9:21–23.
The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.
“nit ki tuddowee bu góor, Garbiel, mi” Daniel “gisoon ko ci peeñ gu njëkk ga,” muy wax ci “chazon,” mooy peeñu jaar-jaaru yonent ci taarix, te loolu doon wax ci ni Garbiel doon firi Daniel peeñug nguuru yi ci waxi yonent yu Biibël ci saar waajur gi ci aayaat juróom-ñaar. Waaye “peeñ,” bi Daniel waroon a xalaat ci saar waajur gi ci aayaat juróom-ñett, mooy “mareh,” peeñu melokaan wi. Noonu Garbiel di jox Daniel xàjjale taarixu waxu yonent bu ñaar junni ak ñetti téeméeri at yi.
Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.
Saaru juróom-ñent gi, am na ay matal ci at mu njëkk wa Daryus. Bi Belteshazzar waxee ne moom “am na xam-xam ci peeñ mi,” ci “ñetteelu atub Cyrus,” moo xamoon “mareh,” teguin gi, diirub ñaari at. Li Belteshazzar àgg ci xam ci “fan yooyu” yu naqar, mooy “mbir mi,” maanaam baatub Ebre “dabar,” te dafa yàgg, ndaxte jamono ji ñu dogaloon moo doon ñaar junni ak juróom téeméer ak ñaar-fukk at.
Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.
Dañeel dafa xamoon ba noppi lenn ci “mbir mi,” ndaxte mooy doon matal ñaanu Léwitig 26 bi ci saar 9, te loolu mooy ñaanu “mbir mi.” Leer gu yokku woon ci “juróom-ñaari yoon yi,” gi Belteshatsar xam ci biir ñaar-fukk ak benn fan yu jooy, te yokkute leer gi ci “juróom-ñaari yoon yi,” ci fan yooyu yu jooy, dafa mel ni leer gu yokku ci “juróom-ñaari yoon yi” ci atum 1856. Itam Millerit yi xamoon nañu ba noppi ci “juróom-ñaari yoon yi,” ndaxte waxoon nañu ko, waaye am na woon leer gu yokku ngir nattu leen ci dal boobu sax ci seen jaar-jaar, bi ñuy jële wéy di soppiku jëme ci yokkute Philadelphian ba ca yokkute Laodicean.
Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.
Ay fan yu Belteshazzar ci joŋante ak taariixu waxu Yàlla ba yoonu Filadelfi soppeeku yoonu Laodisee ci atum 1856, te gannaaw loolu mu soppeeku jàngu Adventiste bu Laodisee ci atum 1863. Taariixu Belteshazzar ak bu Millerite bi ci leer gu yokkute ci “juróom-ñaari waxtu yi,” méngoo na ak soppeeku yoonu Laodisee bu ñetteelu malaaka ba ca yoonu Filadelfi bu ñaar-fukk ak ñeent-fukk ak ñeent junni ñi, ak ci fan yu jooy ya, maanaam ci biir waxtu ndéggër bi, ba leer gu yokkute ci “juróom-ñaari waxtu yi,” war a feeñ.
Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.
Belteshazzar dafay benn yonnente ak yëngu-yëngu. Ci fan yi mu nekk ci jooyam, yonnente bi war na xam “mbir mi,” mooy Dëgg gi, te gannaaw loolu mu war a yégle “mbir mi” ci ab yëngu-yëngu, bu Michael dekkalee ñaari seede yi ci atum 2023.
The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”
Baatu Ebraayik bi ñuy wax “mareh” (peeñu melo Kirist), bi ñuy wax ne Danyeel am na njàngat ci moom ci bennete bi jëkk, feeñ na ñenti yoon ci gis-gisu mujj bu Danyeel. Ñaari yoon ñu tekki ko “gis-gis,” te ñaari yoon it ñu tekki ko “melo.” Bi njëkk bi Danyeel jëfandikoo baat boobu ci bennete bi jëkk, muy wax ne xam na “gis-gis” bi, waaye ñetti yeneen aji-jëfandikoo yi di won ne Danyeel moo doon dund gis-gis boobu. Ci bennete juróom-benn bi, kanamu Kirist mel ni “melo” mu mel ni leeru yax-safara.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.
Te ci ñaar-fukk ak ñeentelu bésu weer wu jëkk wa, bi ma nekkee ci wet gu dex gu mag ga, gi ñuy wax Iddekel; noonu ma yékkati sama bët, xool, te gis nit ku nekk sol mbubb mu rafet te ñu laxas ko ci ndigg ak wurus wu baax buy jóge Ufas. Yaramam it mel ni beril, kanamam mel ni leerug melax, ay bëtam mel ni lampa yu safara, ay yoxoam ak ay tànkam mel ni xànjar bu ñu wecc ba ne, te baatub waxam mel ni baatu mbooloo mu réy. Man rekk maa di Danyeel gis peeñ mi; ndaxte góor ña ma àndaal gisewuñu peeñ mi, waaye tiit bu réy daldi wàcc ci seen kow, ba tax ñu daw, dem dencu. Moo tax ñu bàyyi ma ma nekk doŋŋ, te gis naa peeñ mii mag; te doole desatul woon ci man, ndaxte sama taaru jëmm soppeeku ci biir sama yaram neexadi ak yàqu, te amatu ma benn doole. Danyeel 10:4–8.
There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.
Am na beneen keneen baat ci làkk Ebre yi ñuy tekki ne “peeñu,” te dinañu wax ci moom gannaaw bu nu eene ay melokaani baat bu Ebre bi di “mareh.” Ci aaya yi weesu, baat bi ñu tekki ne “melokaan” mooy baat bu Ebre bi di “mareh.” Benn baat boobu lañu itam tekki ne “peeñu” ci aaya fukk ak juróom-benn bi. Ci aaya fukk ak juróom-benn bi, peeñub Almasi bi tax na Daniel am tiis.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Te xool, ku mel ni melokaani doomu nit yi laal sama tuñ: noonu ma ubbi sama gémmiñ, wax, ne ki taxawoon sama kanam, Yow sama sang, ndax gis-gis bi sama metit dellu na ci man, te desul benn doole ci man. Daniel 10:16.
The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.
Baati Ebraayik bi ñu tekki ne “metit” dafay tekki itam ben “carnière”, te “peeñu” ngir feeñug Kirist bi Daniel gis ci kàddu gi dafa wërri ci benn carnière. “Carnière” ci waxu yëgle mooy mel ni ab taxawaayu jëm kanam walla dellu ginnaaw.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
«Amna ay njàngat yu nuy jàng ci jaar-jaaru jamono yi weesu; te dees na woo xel ngir seen yépp xam ne Yàlla dafa di liggéey tey ci benn yoon yi mu masa doon liggéey ba noppi. Loxoam feeñ na ci liggéeyam ak ci biir xeeti àddina tey itam, ni ko nekkoon ba paree dale ba xebaar bu baax bi jëkk a yéglee Aadama ca Eden.»
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Am na ay jamono yu nekk ay jant yu am solo ci jaar-jaari màkkaanu xeeti nit ak ci jaar-jaari kaniisag Yàlla. Ci dogalu Yàlla, bu ay jafe-jafe yooyu agsee, leerug waxtu woowu dees na ko joxe. Su ñu ko nanguwee, am na yokkute gu espirituel; waaye su ñu ko bañee, wéy-néeg gu espirituel ak yàqute toppu nañu ko. Boroom bi, ci Kàdduam, ubbi na liggéeyu xareb xibaar bu baax bi, ni ñu ko doxalee woon ci jamono yi weesu, te ni muy deme ci ëllëg, ba ci xeex bu mujj bi, bu jumtukaayi Seytaane di def seen mujj gu yémé ci kàttanam.” Bible Echo, August 26, 1895.
Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.
Sarax fukki ak juróom-benn bi di wone boppam ci jaar-jaaru nettali bi Belteshazzar di teg ci kanam. Moo doon benn waxtu buy soppiku ngir ñaari geeno yi: geeno Républicain bi (réew mi) ak geeno Protestant bi (jàngoro ji). Mu ngi tegtal benn jafe-jafe bu mag, te it mu ngi tegtal buntu bi leer gu bees, gu jagleeloo ci jaar-jaar boobu, ñu joxe. Waxtu soppiku bi ci Daniel amoon na bi Daniel “laal” ko, ñaareel yoon ci ñetti yoon yi. Daniel dees na ko woon a laal ñetti yoon, te ñaareel yoon bi ñu ko laale mooy woon benn waxtu buy soppiku ngir moom; te waxtu soppiku boobu mooy ñaareel yoon ci ñetti yoon yi Daniel gis “mareh” vision bi.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Te gis, kenn ku mel nirogu doom aadama yokk samay ci sama tuñ; ba noppi ma ubbi sama gémmiñ, wax, ne ki taxawoon ci sama kanam: Sama sang, ndax peeñ mi, samay metit dellusi nañu ci man, te desul benn doole ci man. Daniel 10:16.
We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.
Dina waxaat ci ñetti laal yi ci lu gaaw. Bi njëkk ci ñeenti yoon yi Daniyel jëfandikoo baat bi “mareh”, mooy seedeem ne mu dégg vision bi, te ñetti ñaar yi ci mujj di xamle ay jaar-jaaram ba mu gisoon dëgg-dëgg melokaan bi. Bi ñetteel yoon ba mu xamle vision bu melokaan bi, mooy aaya fukki ak juróom-ñett, fa lañu ko laale bi ñetteel yoon.
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
Noonu ku melaat ma laal ma, kuy mel ni nit, te dooleel ma. Daniel 10:18.
At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.
Ca ñaareelu laal bi, ci saraxal fukki juróom-benn, te mooy ñaareelu xamle ci nettali “marah” bi, dooleem dem na; waaye ci ñetteelu laal bi, dooleem dellusi na. Ci saraxal fukk, fukki juróom-benn ak fukki juróom-ñett, dañu laal Daniyel. Ci saraxal juróom-benn, Daniyel gis na melokaanu Almasi bi, te gannaaw loolu Gebriyel; te ci saraxal fukk, Gebriyel laal na Daniyel ngir yoon wu jëkk.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Noonu ma yékkati sama bët, xool, te gis ne am na kenn ku sol yére wu lino, te mu takk wurus wu baax wu jóge Ufas ci ndiggam. Yaramam mel ni beril, jëmmam mel ni leerug melax, bëtam mel ni lamp yu safara, loxoom ak tànkam mel ni xànjar wu ñu sellal bu jex, te baatu waxam mel ni baatu mbooloo mu bare. Man Danyeel rekk a gis peeñ ma; ndaxte góor ña nekkoon ak man gisewuñu peeñ ma. Waaye tiit bu réy daldi dal ci seen kaw, ba tax ñu daw ngir nëbbiku. Moo tax des naa maam kenn, te gis peeñ bu mag bii, te doole desatul woon ci man; ndaxte taaru sama kanam soppeeku ci man ba doon yàqu, te amuma woon benn doole.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.
Waaye dégg naa baatu kàddu yi mu wax; te ba ma déggee baatu kàddu yi mu wax, ma daanu ci nelaw gu xóot ci sama kanam, sama kanam jublu ci suuf. Noonu, xoolal, loxo la ma laal, te tax ma jóg ci sama ñaari óom ak ci tànki sama yoxo. Mu ne ma: «Yaw Danyeel, góor gu ñu bëgg lool, xam kàddu yi ma lay wax, te taxaw bu jub; ndaxte yaw lañu ma yónni léegi.» Ba mu waxee ma loolu, ma taxaw di yëngu ak ragal. Noonu mu ne ma: «Bul ragal, Danyeel; ndaxte li dale ca bés ba njëkk nga samp sa xol ngir dégg te toroxal sa bopp fa kanam sa Yàlla, dégg nañu sa kàddu, te ñëw naa ngir sa kàddu yi. Waaye kilifa nguurug Perse dafa ma tere benn-fukki fan ak benn; waaye, xoolal, Mixaayel, kenn ci njiiti kilifa yu mag yi, ñëw na ngir dimmëli ma; te des naa fa ak buur-yi Perse. Léegi nag ñëw naa ngir may la xam li dina dal sa askan ci fan yu mujj yi; ndaxte peeñ mi moo ngi sax ngir ay fan yu bare.» Danyeel 10:5–14.
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
Noonu ci saar fukki ak juróom-benn, dañu laal Daniel ñaareel yoon, bi mu gisee peeñug Almasi bi.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ba mu waxee ma kàddu yooyu ci man, ma jublu sama kanam ci suuf, ba nekk luul. Te gis naa benn ku mel ni niroob doom aadama yi la, mu laal sama tuñ; noonu ma ubbil sama gémmiñ, wax, ne ki taxawoon ci sama kanam: Yaa sama sang, ndax peeñ mi, metit yi daanu ci man, te desatul benn doole ci man. Ndax naka la jaamub sama sang jii di wax ak sama sang jii? Ndax man, ci saa si sax, doole deseetu ci man, te saxulati benn ngelaw ci man. Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
Kon nag Danyeel laal na ko ñatteel bi, bi Jibril feeñee, du Kirist.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.
Noonu am délsi ma, laal na ma ci kenn ku mel ni nit, mu dëgëral ma. Mu ne ma: “Yaw góor gu ñu bëgg lool, bul ragal; jàmm na la. Dëgërël sa bopp, waaw, dëgërël sa bopp.” Bi mu waxee ak man, ma am doole, ma ne: “Na sama sang bi wax, ndaxte yaa ma dëgëral.” Noonu mu ne ma: “Xam nga lu tax ma ñëw ci yow? Léegi dinaa dellu ngir xeex ak buurub Peres; te bu ma génnee, xoolal, buurub Gerees dina ñëw. Waaye dinaa la won li ñu bind ci téereb dëgg; te amul kenn ku taxaw ak man ci mbir yii, kudul Misael, seen buur.” Daniel 10:18–21.
Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.
Daniyel laal nañu ko ñetti yoon, te ci njëkk ak ci ñetteelu yoon, malaaka Jibriil moo ko laal. Ci ñaareelu yoon bi ñu ko laale, Almasi bi moo ko laal. Daniyel jëfandikoo benn baat bu Ebere ñenti yoon, waaye ci njëkk ci ñent yooyu, ci saar bi njëkk, dafa waxoon ne moom dégg na “peeñ mi.” Xam dëgg am solo, waaye du benn ak dund dëgg gi, ni ko mu ko dundee ci des na ñetti yoon yi.
When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Bi bés yu Daniel di naaxee jeexee, ñu ko may mu jaar ci xew-xewu peeñ mi, bi mu nekkoon ba noppi xam xelam lu jëm ci moom laata bés yu naaxeem jeex. Xew-xew boobu dafa ñëw ci ñetti jéego, te ñu ko tegtal ci ñetti laal. Laal bu njëkk ak bu mujj bi, Gabriel moo ko def; te laal bu digg ba, Kirist moo ko def. Laal bu njëkk ak bu mujj ya daan nañu doon araf yu njëkk ak yu mujj ci alifbe Ebrë. Ci jéego bu ñaareel booba, Daniel dafa ràññee sa xaalisam ni ab bàkkaarakat buy béq ci kanamam Boroomam; moo tax laal bu digg ba di tegtal béq, ni ko araf bu fukki ak ñett ci alifbe Ebrë di tegtale.
“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’
“Waaye Piyeer dafa bañoon na léegi gaal yi mbaa yeb yi. Kéemaan boobu, ba mu weesu bépp beneen bi mu mas a seede, ci moom dafa doon feeñalug kàttanu Yàlla. Ci Yeesu mu gis Kenn ku yor mbind mépp ci sañ-sañam. Teewinu yàllay gi moo wone sellul-bañam boppam. Mbëggeelam ci Boroomam, rusam ndax ngëmadi-am bopp, ngërëmam ndax suufeelu Kirist, te ëpp ci lépp xelam ci sobeam ci kanamu laab gu dul jeex—lépp loolu dafa ko daan. Bi ay àndandoomam di taxaw ci daldi tëj liir yi nekk ci mbaal mi, Piyeer dafa daanu ca tànki Musalkat bi, ne: “Soromal ma, ndax nit ku bàkkaar laa, Boroom bi.”
“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.
“Moom kenn la woonug sell gu sellal gi jóge ci Yàlla moo taxoon yonent bi Danyeel daanu mel ni nit ku dee fa kanam malaaka Yàlla. Mu ne: ‘Sama taar wi soppeeku ci man ba ne yàqute, te desul woon benn doole ci man.’ Noonu itam, bi Esayi gisée ndamu Boroom bi, mu wax ne: ‘Musiba ngir man! Ndaxte sànk naa; ndaxte nit laa bu ay tuñ yu sellul, te dëkk naa ci biir nit ñu am ay tuñ yu sellul: ndaxte sama bët gis na Buur bi, Aji Boroom gaayu xare yi.’ Danyeel 10:8; Esayi 6:5. Nitu aadama, ak woyofam ak bàkkaaram, teggoon nañu ko ci wët gu juuyoo ak matug Yàlla, te mu déggoon ne dafa nekk kuy ñàkk lépp te sellul. Noonu la nekkoon ci ñépp ñi ñu may gis dayo ak màggteefu Yàlla.”
“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.
“Piyeer waxoon na: ‘Soril ma, ndaxte nit ku bàkkaar laa;’ waaye mu sax ci tànki Yeesu, di xam ne mënu ko woon a soreel ak Moom. Musalkat bi tontu na ne: ‘Bul ragal; li dale tey, nit nga di jàpp.’ Gannaaw ba Isaya gisee sellug Yàlla ak yàquteem boppam, lañu ko dénk yégleb Yàlla bi. Te itam gannaaw ba ñu gindee Piyeer ci bañ boppam ak wéeru ci kàttanu Yàlla, la jot woote gi ci liggéeyam ngir Kirist.” The Desire of Ages, 246.
The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.
Wision “mareh” mooy wision fee Krist di feeñee, waaye malaaka Gabriyel mooy ki ñu tektal ci ñaareelu ak ñeenteelu yoon bi Danyeel jëfandikoo baat bi. Yoon wu jëkk wi mooy wax ne Beltesasar deggoon na wision bi, waaye ñetti yoon yi mujj yi dañuy tektal ne Danyeel moo doon xamle wision bi ci njàngatam. Ci ñetti yoon yi Danyeel di xamle wision bi, itam dees na ko laal.
The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”
Bi mu jëkk bi Jibraayil la ko laaloon mooy gannaaw ba mu gisoon melokaanu Kirist bu màggaliku, te xew-xew boobu bàyyi na ko ci “nelaw gu xóot ci sama kanam, te sama kanam jublu ci suuf si.” Peeñ mi jur na tasoo, ndaxte ñi nekkoon ak moom “gisewuñu peeñ ma; waaye yëngu-yëngu gu réy daldi dikk ci seen kaw, ba tax ñu daw ngir nëbbiku.” Ci njëkk aak dégmal ga, Yeremiya “toog na mbooloo, ndax loxo Yàlla,” te ci Beltesajar “doole deseetu woon ci moom” “ndax” “rafetam soppeeku woon na ci biir moom muy yàqute, te” moom “dencatu woon doole.”
Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.
Bi Gàbriyel laal ko woon yoon wu njëkk, ba noppi Gàbriyel toogël Dañeel ci ay bàqam ak ci palm yi ci ay loxoom. Gannaaw loolu, mu santaane ko mu xam wax yi mu ko wax te daldi taxaw; te def na ko, doonte dafa yëngatuwoon ak tiit. Noonu Gàbriyel may Dañeel leeraliinu li xewoon diirub ñaar-fukk ak benn fan yi Dañeel nekkee ci jooy. Mu wax ne, gannaaw bi mu xeexee ak buur yaa Përs pendant ñaar-fukk ak benn fan, Mìkaayil wàcce na ca asamaan ngir dugg ci xare ba, te noonu Gàbriyel ñëw ngir tontu ci ñaan yi Dañeel ñaan te leeralal ko “li dina dal sa xeet ci fan yu mujj yi.” Bi Mìkaayil wàccee ca asamaan, yónnee nañu Gàbriyel ngir mu leeralal Dañeel fan yu mujj yi.
Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.
Njàngatug Gabriel joxeeloon na Daniel ci mujji gi ñaar-fukk ak benn fan yu jooy gi, te ci njàngat “rëdd ci kaw rëdd” bu Pexe bu Révélation saar fukk ak benn, loolu moo firndeel bi Ezequiel ci saar fanweeri-ñeent ak juróom-ñett ñaareel yoon digleeku ko muy wax ci kaw yax yu dee yi, ngir jógloo ñaari yonent yi génne leen ci seen bàmmeel yi. Loolu am na bi Michael wàcceee asamaan, dee delloo bakkan yaramu Moïse, fekk mu bañ a dugg ci wax ak Seytaane ci téereb Jude. Daniel dafa nar a delluñu ko laal ñaar yoonati ginaaw bi Gabriel joxee ko ndàkktalu fan yi ñuy jooy.
After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”
Gannaaw ba Gabrieel jeexee, Danyeel “dëppoo ay kanamam ci suuf, ba mu nekk luul”; te gannaaw loolu Kirist ci boppam “laal” na ay “tuñ”am; ba noppi Danyeel “ubbi” ay “gémmiñam, wax, ne ka taxawoon ci sama kanam: Sama sang, ndax peeñ mi, samay metit dellusi nañu ci man, te amuma doole mukk. Ndax naka la jaamam sama sang bii man a wax ak sama sang bii? Ndax man, ci saa si sax, doole desul ci man, te saxatuwul benn ngelaw ci man.”
The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.
Kóllëg gis ak wax ak Kirist suufeel na Danyeel ba mu tàbbi ci pënd. Mu nekkoon ku luu, te dafa doon des noonu su Kirist la ko laaluloon ci ay làmmiñam, ni ay làmmiñi Isaya ñu laale woon ak doj wu tàkk wi jóge ca saraxalukaay ba.
We will continue this study in the next article.
Dina nañu yokk ci gëstu bii ci mbind mi ci topp.
“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.
“Bi Esayi gis yée xamle gu ndam ak maggug Boroomam, xelam fees na lool ak xam-xamu sellte ak aji-sellug Yàlla. Anaa bu tar la doon ci diggante matug yépp a màggatuley Boroom bi mi ko bind, ak yoon wu bàkkaaru ñi, moom itam bokk ci ñoom, ñi yàgg a faral diñu leen ci xeetu nit ñi tànn ci Israyil ak Yuda! ‘Ndax man, musiba maa ko!’ la wax; ‘ndaxte deena sanku; ndaxte nit ku ay tuñ yu sellul laa, te dëkk naa ci biir xeetu nit ñu ay tuñ yu sellul: ndaxte samay bët gis nañu Buur bi, Boroom mbooloom asamaan.’ Aaya 5. Bi mu mel ni taxaw ci leer gu mat sëkk gu présence buyée ci biir barab bu gën a sell, mu xam ne suñu ko bàyyi ci ay matadiyam ak dooleem ju doyul, du man mukk a matal ndigal li ñu ko woo. Waaye benn seraf lañu yónni ngir jële ko ci tiisam te waajal ko ngir ndawtiisam gu réy. Benn doxalin bu dund jógé ci saraxal bi lañu ko teg ci ay tuñam, ak kàddu yii: ‘Xoolal, lii laal na sa ay tuñ; te sa tooñ jëlees na ko, sa bàkkaar setees na ko.’ Noonu baatub Yàlla déggoon na ne: ‘Kan laay yónni, te kan moo nu demal?’ te Esayi tontu ne: ‘Maa ngi nii; yónni ma.’ Aaya yi 7, 8.”
“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.
“Gan gi jógeew bi santaan na yonnenta bi doon xaar ne ko: ‘Demal, te wax nit ñi ne: Déggleen dëgg, waaye xamuleen; te gisleen dëgg, waaye seetluwuleen. Dëgëral xol yi nit ñii, diisallo sañseeni nopp, te tëj seeni bët, ngir bañ ñuy gis ak seeni bët, dégg ak seeni nopp, xam ak seen xol, dellu, ba noppi ñu wéral leen.’ Aaya yi 9, 10.
“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?
“Warugar bi war na leer; dafa yékkati baatam ngir weddi lu bon yi ngir di am ci jamono ji. Waaye mu ragaloon a tàmbali liggéey bi te amul benn ndigal gu mu di jàppale ci yaakaar. ‘Boroom bi, ba kañ la?’ la laaj. Aaya 11. Ndax kenn ci sa nit ñi nga tànn du mas a xam te tuub, ba noppi wér?”
“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.
“Diisam buy metti ci lu jëm ci Yuda buy réer, waruñu ko yóbbu cig neen. Yonnentam waruñu woon a nekk lu dul njariñ benn benn. Waaye bon yi doon yokku ci ay maas yu bare, mënuñu leen a dindi ci jamonoom. Ci biiram dundam bépp, dafa wara nekk jàngalekat bu muñ te am fit—a yonent bu yaakaar itam, baaxul rekk yonent bu alkande. Bu pexe Yàlla bi mattee ci mujj, meññeef gu mat sëkk ci ay jëfandikoom, ak ci liggéeyu bépp yonnent bu Yàlla bu takku, dina feeñ. Ab desit war na mucc. Ngir loolu man a am, waxi artu ak ñaan yi war nañu leen a yégal réew mi di bàkkaar, ni Boroom bi waxe: ‘Ba kera dëkk yi saxaar ba amul ku ci dëkk, Ak kër yi ba amul nit, Ak suuf si ba ne yàqu gu mat, Te Boroom bi jële nit ñi jëmmale leen fu sore, Te am fa bay taxawe gu réy ci biir suuf si.’ Aaya 11, 12.”
“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.
“Àtte yu metti yooyu war a dal ci kaw ñi bañ a tuub,—xare, ngàddaay, noot, ñàkka kàttan ak màggaay ci xeeti réew yi,—lépp loolu war na ñëw ngir ñi dinanu gis ci yooyu loxo Yàlla bu mer, ndax ñu gindi leen ci tuub seet. Fukk giir yi dëkk ci nguuru bëj-gànnaar, léegi-dinañu leen tasaaroo ci xeeti réew yi te bàyyi seen dëkk ya neex a yàqu; mbooloom soldaari xeeti réew yu bëggul dañuy dajale seen suufaat baat baat; te sax Yerusalem ci mujj dina daanu, te Yuda dinañu ko yóbbu ngir mu nekk jaam; waaye Suuf su Digoon du yàgg baññ a nekk yépp yàqu ba fàww. Kóllëre gu ndawsiik bi jóge asamaan waxoon Esayi mooy lii: ‘Waaye ci biiram dina am benn fukkal, Te dina dellusi, te dinañu ko lekk: Ni garab gu mag, ak ni daraxu oak, Ñi seen këram nekk ci seen biir suñu daane ay xob; Noonu askanu woowu sell mi mooy nekk seen këram.’ Aaya 13.”
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.
“Li waral bu mujj ga matal ngir matale pexeem Yàlla ci mujj mi joxoon Yesaya fit ci xolam. Lu dul su fekkee ne kàttani àddina yi taxaw a sàqoo ak Yuda? Lu dul su ndaw li Boroom bi yónni daj ak weddi ak aay? Yesaya gisoon na Buur bi, Boroom mbooloom xare yi; déggoon na woyug serafim yi: ‘Suuf sépp fees na ak ndamam;’ amoon na it digeb ne bataaxali Yexowa yi ngir Yuda buy delloo ginnaaw dinañu ànd ak dooley Xel mu Sell mi buy dëggal bàkkaar; te loolu tax na yonent bi am doole ngir liggéey bi nekkoon ci kanamam. Aaya 3. Ci biir yoonam bu yàgg te metti, dafa doon yóbbu ak moom fàttaliku njiñ mi. Diirub juróom-benn-fukk at walla lu ko ëpp, taxawoon na ci kanam doom yi Yuda ni yonent buy indi yaakaar, di gën a fit te gën a fit ci ay waxam yu jëm ci ndamug kërce gi ci jamono yiy ñëw.” Yonent yi ak Buur yi, 307–310.